A quarterly publication of the Overseas Ministries Study Center Vol. 3. No.3 continuing the Occasional Bulletin from the Missionary Research Library July, 1979 ccaslona • etln• Communication-In Word and Deed

ommunicating the gospel, the primary task of Christian Thanks, and a Request C mission, is an ongoing process. It is not merely verbal, and it is never a monologue. The enormous complexity of the task is The circulation of the Occasional Bulletin has grown dramatically to reflected in the articles comprising this issue of the Occasional more than 7000 in just two years. We are gratified by this response Bulletin. and by the numerous letters of appreciation and inquiry (even Tracey K. Jones, [r., examines the possibilities for communica­ telephone calls from as far away as Alaska and Hawaii). It would tion between worldwide Christianity and the People's Republic of help us further if subscribers would notify our circulation depart­ China, the largest nation on earth. "Over the past 1600 years," he ment immediately of any change-of-address, and please send in writes, lithe Christian faith has entered China four times. Three your subscription renewal promptly. times it has been swallowed up and disappeared." Our fourth and most recent experience also indicates the precariousness of the Christian dialogue with the Chinese people. Foreseeing missionary directions in the 1980s, Johannes Verkuyl addresses the difficulties of communicating the gospel in a religiously plural world. He contends for fresh ways to express the gospel's universality in a real encounter with people of other 90 Christian Mission among the Chinese People: faiths, eliminating the dichotomy between verbal proclamation on Where Do We Go from Here? the one hand, and koinonia, diakonia, and the struggle for justice on Tracey K. Jones, Jr. the other. In "The Legacy of Rufus Anderson," R. Pierce Beaver de­ 93 Mission in the 1980s scribes a pioneer in American missiology who saw each emerging Johannes Verkuyl church as one more unit in an ever expanding worldwide mission, never as an end in itself. Yet "he did not question the superiority of western civilization and failed to see the need for thoroughgo­ 94 The Legacy of Rufus Anderson ing cultural adaptation in the young churches." R. Pierce Beaver The Asian Theological Conference of Third World Theolo­ gians insists that theological communication must come from the 99 Statement of the Asian Theological Conference of poor: "This does not exclude the so-called specialists in theology. Third World Theologians With their knowledge they can complement the theologising of the grass-roots people. But their theologising becomes authentic 104 The Fusion of IMC and WCC at New Delhi: only when rooted in the history and struggle of the poor and the Retrospective Thoughts after a Decade and a Half oppressed." Max Warren The International Missionary Council was once the major sounding board for communication among Protestant mission 110 The Other Message agencies. Did the merger of the IMC with the World Council of Eugene A. Nida Churches in 1961 enhance or impede the possibilities for interrela­ tionships that existed earlier? The late Max Warren's penetrating 113 Book Reviews discussion of that question is one of the last essays he wrote. Eugene A. Nida here offers an anthropological/linguistic anal­ 130 Dissertation Notices from the University of Aberdeen, ysis in which he declares that words constitute only one part, and Scotland in fact a relatively small part, of communication. Nida focuses on nonverbal communication, sensitivity to feedback, timing, and 132 Book Notes body language. of issionaryResearch Christian Mission among the Chinese People: Where Do We Go from Here?

Tracey K. Jones, Jr.

t is apparent that 1979 will see significant changes in the The People's Republic of China has been able to control I relationship between the Chinese people and the people of inflation. A catty of rice sells today for what it sold for twenty the United States. At the same time, a new situation has arisen in years ago. They have developed their own heavy industry, their the relationships between Christians in the People's Republic of own atomic energy program, and at the same time have been able China and Christians in the United States and other parts of the to provide food, housing, health care, and work for 900 million world. people. When one remembers that they have had to absorb a The dialogue between Christians and the Chinese people has growing population of over 200 million people, the size of the been a long and fascinating one. The Chinese are the largest single entire United States population, one can sense the enormity of the race, numbering more that 900 million people. There are more problems that they have had to face. Chinese than all the people who live on the continents of Africa In Peking I met with a Chinese Christian leader, Mr. Cho Fu and North and South America combined. San. It was his conviction, as a Christian who has lived in China At the same time, the largest voluntary association in the these last thirty years, that the most dramatic change has been the world is the Christian people. They number 1.3 billion. Yet the discovery, by the great majority of the Chinese people, of a fascinating thing is that in the past and today the overlap has been meaning and purpose for their lives; at the same time they have minimal. Over the past 1600 years the Christian faith has entered been guaranteed the basic necessities of life from the cradle to the

China four times. Three times it has been swallowed up and grave. IIAre these not," he said, lithe ingredients of a healthy disappeared. What has happened this fourth time is also an indica­ society?" He then asked me if the American society had been able tion of the precariousness of the Christian dialogue with the to provide for the great majority of its people a sense of personal Chinese people. Organized Christianity in the People's Republic of purpose, and at the same time guaranteeing to everyone adequate China has, as far as we can see, disappeared. The "Three-Self food, housing, health care, and work. movement," the Protestant network created in the 1950s, has not There is no question in my mind but that these changes that met since 1966. In the months ahead, one can expect to find out have taken place in China deserve the most careful reflection on much more clearly what has happened to Chinese Christians dur­ the part of Christians. It is a remarkable achievement and we have ing these past thirty years. We know there are Christians in China. to ask in what strange and mysterious ways the power of God has I know this from personal contacts when I was in China in been manifest in the social engineering that has taken place in December 1978. We also know that Christians do gather in infor­ China these past thirty years. mal "house churches" for worship. But organized Christianity, as A second area that I believe deserves careful attention when it once was known, no longer appears to exist. Christians meet is the price that has been paid for these achieve­ During the next few months there is every expectation that ments. I am sure there will be no way for such a dialogue to get Christians from China and those from the United States will meet. under way unless American Christians are prepared to consider I believe that three issues deserve careful attention when these with Chinese Christians the price that is required by their own, informal meetings take place. that is, American, prosperity and affluence. I think Chinese Chris­ The first issue that will have to be faced by American Chris­ tians will want to talk about this. This includes the unemploy­ tians is an open and sympathetic appraisal of the achievements ment, the high inflation, the exploitation of foreign markets, the that characterize the People's Republic of China. The Chinese labor cost in production of American goods in other parts of the government has restored to the people their pride, dignity, and world, and how that undergirds United States prosperity. self-confidence. After one hundred years of humiliation this is in These will be painful questions. But if American Christians itself a remarkable achievement. are open to this kind of probing they will be in a better position to The Chinese government has also created a disciplined party ask questions of their own. A heavy price in authoritarianism, and army apparatus that so far has withstood the twists and turns intimidation, and regimentation has been paid in China for their of a revolutionary journey. They have been able to put everyone national restoration. to work. It is said that husbands and wives do not quarrel at night Anyone who has followed the developments within the Peo­ in China, for they are too tired from a hard day's work. Of course, ple's Republic of China these last thirty years, and has had the this is said in jest, but at the same time it does reflect the concen­ privilege of being there, cannot escape the authoritarian character­ tration of the people of China to the task of creating a new nation istics of their national life. The pressures for conformity are over­ built upon solid foundations of hard work. whelming. Primarily they come from peer pressure. However, when peer pressure does not work, there are the farms and indoc­ trination centers. Where that does not work, there is prison and even execution. This is part of the record that has to be examined. If a fair appraisal is to be made of the achievements of these past Tracey K. Jones, fr., General Secretary of the United Methodist Board of Global thirty years, the issues of human rights and religious freedom Ministries, New YorkCity, wasan eoangelistic missionary in Nankingfrom 1945 until 1950, andthenserved as pastor ofan interracial congregation in Singapore from 1952 to cannot be put aside. In fact, one of the remarkable changes of the 1955. last few years has been the growing concern among Chinese

90 Occasional Bulletin -regarding excesses of the cultural revolution of 1966--1976. During The third issue that needs to be examined when Christians that time some of the contemporary political leaders in China from China and the United States get together is the place of suffered in silence and disgrace. This may be one reason why they mystery and transcendence within Chinese art, music, literature, are concerned that the legal code in China be reexamined, so that and family life. We know there are stirrings in western culture and Chinese citizens in the future may have more protection from also East European culture in the area of mystery and transcen­ political factions that might gain control of the leverages of politi­ dence. One of the remarkable changes in the last few years has cal power. been within Marxist countries. There is a new interest and concern When Christians from China and the United States meet it for things of this kind in their philosophy and in their understand­ will not be easy to discuss political and social agendas of this kind. ing of where their people are hurting. This is also true in European The problem will not only be a language barrier but a difference in and North American cultures as the people struggle with the

understanding of the meaning of "participatory democracy,II the problem of technology, the dehumanization of the urban areas, place of dissent in a healthy society, and the role of law. There are and the deepening alienation between the poor and the rich, the fundamental differences in outlook between Chinese culture and minorities and the majorities, men and women. American culture. This will make difficult the dialogue that will Those who may believe that such talk about mystery and have to take place between Christians from these two areas of the transcendence appears to be ridiculous in the contemporary situa­ world, but patience and Christian love from both sides should tion, should recall the conversation with Chairman Mao reported make it possible. by Edgar Snow. At the age of seventy-six, Mao said: "Soon I shall see God. It is inevitable. One day everyone must see God. I am a simple man, a solitary monk who travels through the world with a leaking umbrella." Mao Tse-Tung was a poet and philosopher as well as a statesman and soldier. Being human, he experienced the transitori­ ness of life, and with the uncertainties of life he also experienced the unreliability of friends. We know that in the latter stages of Mao's life some of his closest friends betrayed him. Occasional Bulletin When Mao spoke in terms such as these, I do not for a of Missionary Research moment think that he was using recognizably Christian concepts. Continuing the But I do believe it is fair to say that he was speaking to a human Occasional Bulletin from the Missionary Research Library experience that all of us can understand. When he compares his journey through life to that of a solitary monk traveling through Published quarterly, in January, April, July, and October by the the world with a leaking umbrella, probably everyone can identify Overseas Ministries Study Center with that description. Whether or not he speaks for other Chinese P.O. Box 2057, Ventnor, New Jersey 08406 no one can say, but I believe there is to be found in Chinese Telephone: (609) 823-6671 thought, art, and music indications that the Chinese are concerned with issues beyond human history and beyond their own personal Editor: Associate Editor: experience that provide a setting for religious dialogue. Gerald H. Anderson Norman A. Homer There is a Chinese proverb which reads: "Birds are horizon Books for review and correspondence regarding editorial mat­ people. People are horizon birds." This says the same thing that ters should be addressed to the Editors. Dr. H. Richard Niebuhr of Yale put into these words in 1944:

Subscriptions: $6 for one year, $12for two years, and $18 for three Human beings are like migratory birds. To remain human they must years, postpaid worldwide. Individual copies are $3; bulk rates make periodic flights from the world that is seen to the world that is upon request. Correspondence regarding subscriptions and a-d­ beyond sight. They must move from the world of "here and now" dress changes should be sent to: Occasional Bulletin of Missionary to the world of "mystery and transcendence.II Human beings be­ Research, Circulation Department, P.O. Box 443, Fort Lee, New come restless and disoriented if forced to live permanently in only Jersey 07024. one of these two worlds. Advertising: Crane Marketing Communications, Inc. While I was in Peking I asked Mr. Cho FuSan about mystery and 226 East Roosevelt Road, Wheaton, Illinois 60187 transcendence within Chinese thought and life. I asked him what Telephone: (312) 653-6400 Mao meant when he said that he was IIa solitary monk who travels through the world with a leaking umbrella." He replied, "I do not Articles appearing in this journal are abstracted and indexed in: know what Chairman Mao meant," and then added, "Perhaps it is just as well we not know what Mao meant." I asked him if Christian Periodical Index 00 there were stirrings in Chinese art, drama, and music on the Guide to Social Science and Religion in Periodical Literature themes of transcendence and mystery. He did not see signs of such Religion Index One: Periodicals a trend in contemporary Chinese life. He did say it might well Religious and Theological Abstracts appear in the next generation. Opinions expressed in the Occasional Bulletin are those of the The deepest things I learned about Mr. Cho Fu San came at authors and not necessarily of the Overseas Ministries Study the end of the meeting when he prayed in Chinese. He prayed Center. about God's faithfulness as it is expressed in the love of Jesus. He prayed about the capacity that Christians have to deal with both Copyright (0 1979 by Overseas Ministries Study Center. suffering' and joy and how the Spirit of God helps us to identify All rights reserved. with the needs and struggles of the Chinese people and at the same ISSN 0364..2178 time is able to give poise, patience, and understanding in times of personal sorrow. He prayed that the Spirit of God would sustain

Julv I 1979 91 and strengthen the two of us. It may be difficult to talk about future, we need to remember that whatever is left of the church political things but it should not be difficult to pray, study Scrip­ and Christian witness in the People's Republic of China today is ture, and talk about the presence of God. built upon the price paid by Chinese Christians these past thirty One of the strongest convictions I had when I left China was years. They have experienced the tremendous challenge of discov­ that the next steps in any reflection as to how Christians are to ering their identity within their national life as it has sought to relate to the Chinese people requires a very careful discussion with bring justice and freedom to the Chinese people. They have been a Chinese men and women who have experienced the last thirty part of those struggles. At the same time, they have been faithful years of China's history. to the Christian gospel and to the Christian community. Whatever It appears that organized Christianity has for the time being the future for the church in China, it is built upon their thirty ceased to exist in China. The libraries of the theological schools years of faithfulness. have been decimated. Just how many Christians there are in China We need to remember that it took more than personal courage at this time, one can only conjecture. I assume there are still many on their part. They lived and worked with the belief that God's hundreds of thousands. Where and who they are, only time will faithfulness, as revealed in Jesus Christ, was the dominating force tell. in their lives. It is that to which they point. It is that which has kept them both committed to the agendas of the national restora­ tion of the Chinese people and at the same time faithful Christian IIBefore we talk about sending missionaries, men and women. .The Christian mission to the Chinese people in the next we need to talk to the Chinese Christians and period of history will be fascinating. It will stretch into the next see what they would suggest.II millennium and into four or five generations beyond. It remains true that the world's largest voluntary association, that of Christian men and women, and the world's largest single However, one thing is clear. There are Christians in China. race of people have had very little dialogue and very little mutual Any future that the Christian mission will have among the Chi­ understanding these past thirty years. As we plan for the future, nese will be built upon the foundations that they have laid these we are going to have to deal with the issue of justice. We are going last thirty years. Before we talk about sending missionaries, we to have to think through very carefully the issue of freedom both need to talk to the Chinese Christians and see what they would in the West and in China. We shall have to raise some hard suggest. questions about human rights and religious freedom. We are also

One of my friends tells of his first day as a missionaryJ thirty­ going to have to .look at the issues of mystery and transcendence five years ago, in West China. The leaders of the mission took him and within Chinese art, music, and literature for signs of Chinese to a cemetery. In the cemetery were the bodies of missionaries. humanity as they deal with the issues of life and death. When they had finished the two-hour tour of the graveyard, The Chinese might put it this way: "A long journey begins having looked at every grave, the older missionary said, "This is with a few carefully chosen steps." The next era of the Christian the price that has been paid for the small church you will find mission may prove to be the most exciting and most important in here. I hope you will never forget it." the 1600 years of Christian witness among the Chinese people. However, the period of history that was clearly related to the western missionary ended thirty years ago. As we look now to the

92 Occasional Bulletin Mission in the 1980s

Johannes Verkuyl

mong the issues that must be in the forefront of Christian help us' in encounters with people of other faiths. A missionary thought during the decade ahead, I suggest that • Concrete elaborations of this theology of religions with the following are of major significance: , respect to specific religious communities. 1. The kingdom orientation of the church's mission is high­ • Materials to help common people in the encounter with lighted in the theme announced for the World Missionary Confer­ their friends of other religious communities in their own ence to be held at Melbourne, Australia, in 1980: "Your Kingdom immediate environment. Come." What does such an orientation mean to our hopes and s. We need further reflection on political ideologies. Their activities throughout the world, to the missiones hominum in general? influence on the lives of millions of people is enormous, in some In what ways does this prayer call for reorientation and renewal in countries much greater than religious influence. During the 1980s our approach and attitudes? we need to pay more attention in particular to an analysis of the 2. This kingdom orientation requires a rearrangement of our varieties of communist ideology, to situations in which a particular methods. The kingdom stories and the parables of the kingdom in religion is transformed into a political ideology, to ideologies of the the New Testament interweave proclamation with fellowship, ser­ secular state, to techno-fascist ideologies, and so forth. Our task is vice, and social justice. We must do away with the dichotomy we to evaluate them in the light of God's promises and demands. In so have retained between verbal proclamation on the one hand, and doing, we should honestly take into account the extent to which koinonia, diakonia, and the struggle for justice on the other. our own interpretation of the gospel, missionary praxis, and mis­ 3. Proper communication of the gospel in the relationship siology may have been influenced, however unconsciously, by between the church and the Jewish people has been totally ne­ 'certain ideologies. We should also pay deeper attention to the glected in much of our missionary strategy. Deeper attention to communication of the gospel through churches living in the con­ this issue will be unavoidable in the 1980s, and two aspects of it text of particular state-ideologies, and to what can be done to should have priority: First, what is the context of the message of promote a "just, participatory, and sustainable society" as the the kingdom in that relationship? There is as yet no consensus embodiment of God's call to justice in different nations and areas. among Christians about the answer to that question, and I believe 6. Theological developments in Asia, Africa, Latin America, that it needs much deeper elaboration in the future. The second and the Caribbean deserve further attention. During the last ten matter has to do with the state of Israel and political Zionism. The , years there has been a growing interest in theological develop­ churches and missions have a responsibility to further a ministry ments in the so-called Two-thirds World. Greater information and of genuine reconciliation between Israelis and Palestinian Arabs. documentation of contextual theologies have led theologians in This can be done only through deep sensitivity for the rights of the western world to a realization that their work also has been both partners to this conflict, and not by issuing one-sided state­ and continues to be contextual, even when they thought it to be ments. This is an issue that cries out for an honest solution in the perennis and universal. Is it enough to inform and to provide years immediately ahead. documentation, or should we go further? Is it not necessary for us 4. What does total commitment to Jesus Christ-incarnate, in ecumenical missiology to promote an ecumenical theology? Through crucified, and risen-mean in a religiously plural world? During our combined efforts we can try to elaborate those elements in the the 1980s that question will increasingly arise as a challenge, and different contextual theologies that are useful to the development our response to it will require: of a truly ecumenical theology, giving account of the totality of • A growing sensitivity to and knowledge of what is happen­ the gospel and of God's law for the whole world. For years we ing in the different religious communities with respect to have attempted, consciously or unconsciously, to develop "theol­ the relationship between accumulated traditions and per­ ogy in loco" and "ecumenical theology" alongside one another. The sonal faith. time has now come for their interpenetration with a view to • A search for fresh ways to express the universality of the constructing a real ecumenical theology. gospel of Jesus Christ in a real encounter with people of Visser 't Hooft, in his review of my book Contemporary Missiol­ other faiths. ogy, asked why I merely provided a guide to literature about the • The development of three kinds of dialogue in such an different theological developments instead of evaluating those encounter: dialogues to promote common understanding, developments. The reason is in my awareness that a western dialogues to promote cooperation within the pluralistic na­ theologian of a particular denomination is often inclined to test tions, and missionary dialogues to confront one another other theologies on the Procrustean bed of his own tradition, and I with the deepest choices coram Deo. don't want to be guilty of that. Yet Visser 't Hooft's question is a • Continuing development of a theologia religionum to guide and legitimate one! Our task is to proceed in collaboration with Chris­ tian theologians of all six continents. Theological development is a worldwide concern. The specifically missiological test is the extent to which theological developments either hinder or promote the communication of the gospel. The issue for the 1980s is what can Johannes Verkuyl, recently retired Professor of Missiology and Evangelism at the Free be done to promote an ecumenical theology that is helpful to world University ofAmsterdam, served formanyyears asa missionary in Indonesia. His most mission. recent book in English is Contemporary Missiology: An Introduction (Eerdmans, 1978). 7. The unfinished task of world mission" stressed by numer­

July,1979 93 ous church assemblies in the 1970s, is still neglected in practice. In the issue will be one of involvement with what is really taking the North Atlantic world there are three causes for the neglect: the place in the hearts and minds of the people of the new China, and shock caused by the rise of religious pluralism even in the western to build up communication in the deepest sense of that word. The world; the revival of relativism and skepticism; and some forms of question of who are called to build it up is a secondary matter in false repentance for the mistakes of mission history, resulting in which the Holy Spirit will guide us. stagnation, whereas true repentance should lead to renewal. In the 9. The relationship between Protestant churches in mission 1980s one of the main concerns must be what we do in churches and the Roman Catholic Church should also be on the agenda. In throughout the world to realize mission in, to, from, and for all six this, there is no place for an ecumenical triumphalism, ignoring the continents. deep differences that separate us. Neither do we need the kind of 8. Another urgent matter is a new relationship with the peo­ ecumenical defeatism that focuses merely on what separates us, ple of China. In the 1980s we approach the end of the second fearing everything that threatens the status quo. There are many millennium in Christian history. Will a new encounter with China ways Protestants and Roman Catholics can work together in the mark the beginning of the third millennium? At this point the 1980s if we are really open to the world in which we live and to question is real, and we have already begun to demythologize our the unfinished task of mission. concepts of the new China. We know that in China, as everywhere 10. It is time for denominational missions and "faith mis­ else, there is both good and bad. We know that it is a poor nation, sions" to meet. I hope that the 1980 Melbourne Conference of the preoccupied with its struggle for bread and justice. As one China­ World Council of Churches will be a meeting place between these watcher puts it: "Sensitivity to the problem of poverty is the basis "Protestant crosscurrents in mission," and that in the 1980s we on which the Chinese people will continue to distinguish between may see blessed results in contacts, cooperation, and even integra­ their friends and their enemies, whether they come under the sign tion among those who share the unfinished task of world mission. of the Hammer and Sickle or of the Cross." In the decade ahead,

The Legacy of Rufus Anderson

R. Pierce Beaver

ufus Anderson died a century ago, but his influence did assistant secretary. In 1826 he was ordained for secretarial service R not die with him. Scores of missionaries and mission board with the title of evangelist, one of the very earliest ordinations for members who do not now know his name will state that it is the denominational service in America. Anderson's entire ministry aim of missions to plant and foster churches that will be self­ until retirement in 1866 was spent in administration in the Ameri­ governing, self-supporting, and self-propagating. There has never can Board, forty-four years. On January 8, 1827, he married Miss been another person in the American world mission who has Liza Hill, who survived him after fifty-three years of marriage. rivaled Anderson in creativity, in shaping policy, and in uniting It was a missionary that Rufus Anderson considered himself, the roles of administrator and theoretician. and it was a missionary's field salary which he received, not that Anderson was born into a Congregationlist parsonage at of a homeland pastor or denominational dignitary. He was made North Yarmouth, Maine, on August 17, 1796, where the theologi­ one of the three "corresponding secretaries" in 1832, and soon was cal atmosphere was Hopkinsian. He was therefore immersed in .given total responsibility for the overseas work, usually being concern for mission from infancy. His personal missionary voca­ called lithe foreign secretary" or lithe senior secretary." For thirty­ tion was confirmed when Pastor Anderson took his sixteen-year­ five years he guided the Prudential Committee, which determined old son to witness the ordination of the first group of American policy, carried on all business between annual meetings, and ap­ overseas missionaries in the Tabernacle at 'Salem, Massachusetts, pointed missionaries. in 1812. Rufus studied at Bradford Academy and Bowdoin Col­ The charge has been made that Dr. Anderson was a tyrant lege, where he took his A.B. degree in 1818. Then he enrolled in who ruled the American Board, the Prudential Committee, and the Andover Theological Seminary and, while studying, worked at the missionaries with an iron hand. He disclaimed that. When in the office of the American Board of Commissioners for Foreign Mis­ course of. the famous Deputation to the missions in India, Syria, sions (ABCFM) in Boston as assistant to Jeremiah Evarts. When he and Constantinople in 1854-1855 the several missions adopted his graduated in 1822 Anderson formally applied for appointment to recommendations to break up the large stations, found village India, but was asked to work at headquarters during another year. churches, ordain native pastors for them, and give up English­ Before that year ended, the officers decided that the board needed language secondary schools in favor of vernacular-language the young man more in Boston than in India, and appointed him schools, a few missionaries objected and said that he had been coercive, but the majority said, no, he was persuasive because his logic was irrefutable. Nevertheless, Anderson was conservative on some matters and could resist change. Thus he asked Mrs. Sarah R. Doremus in 1834 not to organize a women's missionary sending R. Pierce Beaver, Professor emeritus of Missions at the University of Chicago Divinity society. Yet in 1866 when he retired he told his successor, N. G. School, wasDirector of the Missionary Research Library (1948-1955), and Director of Clark, " I cannot recommend bringing the women into this work; the Overseas Ministries Study Center (1973-1976).

94 Occasional Bulletin but you are a young man, go and do it if you can." Anderson held every method is permissible if effective. Effective means contrib­ rigidly to certain requirements, such as the prohibition of any uting to the upbuilding of the local church for aggressive mission. missionary becoming engaged with a government or engaging in A truly mature local church is an evangelizing, missionary one, a any kind of business. When Dr. Peter Parker became secretary and growing church, a church going out to others. Bible translation, interpreter to the American Legation to China, Anderson termi­ literature, schools, the press, and all other activities should be nated his employment with the board, even though it was the directed toward that end.? "The governing object to be always American government rather than a foreign one and despite the aimed at is self-reliant, effective churches,---<:hurches that are fact that Parker applied his salary to the support of his hospital in properly native."4 The missionary is not to be a ruler or pastor, but Canton. an evangelist, who hastens on as soon as possible to another place, When he retired Dr. Anderson was given an office at board leaving the local church under a native pastor and in full Christian headquarters and devoted several years to writing the histories of liberty to manage its own affairs. The school, seminary, and any four of the board's missions. He was careful to avoid interference other institution exists only to build up the local churches." with his successor, but he did remain a member of the Prudential This scheme of practice terminated the older "mission fam­ Committee until 1875, when he was made emeritus. He lectured on ilies" of ministers, teachers, farmers, carpenters, masons, and other missions at Andover and other seminaries and colleges for a few artisans who aimed at first civilizing the American Indians and the years. During many years he delivered the lecture at the Monthly Hawaiians so that they could then be evangelized. Social transfor­ Concert of Prayer at Park Street Church, Boston. mation would in due time result from the gospel. However, seldom would a missionary move on to pioneering on new ground and leave a congregation to its own independent existence. It was hard Anderson's Writings to agree that one was dispensable and to leave the fruits of one's labor. Only in one instance during the nineteenth century was a Apart from the Memorial Volume of the First Fifly Years of the American whole mission terminated, that is, in the case of Hawaii, where the Board of Commissioners (1861) and four histories of the board's mis­ independent Hawaiian Evangelical Association was created. sions (Hawaiian Islands, India, and two volumes on Oriental Churches), Dr. Anderson published few books. They include For­ eign Missions: Their Relations and Claims (1869), being a collection of lectures; a volume of reports of the 1854 deputation (1856); Obser­ Missionary Principles vations on the Peloponnesus and Greek Islands (1830); and Memoir of Catherine Brown, a Christian Indian of the Cherokee Nation (1824). His Rufus Anderson found the norm and abiding model for missions voluminous writings were in the form of articles in The Missionary in St. Paul's missionary action as revealed in the New Testament. Herald, instructions to missionaries, pamphlets, and the Missionary He summarizes his findings there, which are to guide modem Tracts oftheAmerican Board, all of which were written by him except missionaries, in these sentences: No. 13, The Grand Motive to Missionary Effort, by Swan L. Pomroy, and No. IS, Outline ofMissionary Policy, in which S. B. Treat in 1856 Such were the apostolic missions. Such were the efforts made drew up a statement of Anderson's system for adoption by the for propagating the Gospel among the heathen by missionaries board. A number of his articles are also in the board's Annual under a special divine guidance. It was by gathering converts into churches at the centers of influence, and putting them under native Report. There is a complete bibliography in To Advance the Gospel. pastoral inspection and care. The means employed were spiritual; Anderson never systematized his principles or practice of missions. namely, the Gospel of Christ. The power relied upon for giving His books, tracts and pamphlets-are now extremely rare items. The efficacy to these means was divine; namely the promised aid of the author of this article has attempted to give today's students of Holy Spirit. The main success was among the members of the missiology direct access to Anderson's thought by bringing to­ middle and lower classes of society; and the responsibilities for self­ gether from the literature pertinent selections with an introduction government, self-support, and self-propagation were thrown at and notes in the volume To Advance the Gospel. Selections from the once upon the several churches.s Writings ofRufus Anderson (Grand Rapids: Wm. B. Eerdmans, 1967). The remaining stock has been purchased by the William Carey Anderson found in the apostolic record no evidence of an aim to Library in Pasadena, California, and the book is available now change and transform society and, therefore, he opposed the ef­

only there. forts and apparatus for furthering IIcivilization," which had pre­ vailed until then. They were complicated and costly and in his view deflected concentration from the rightful objective. The Practice of Missions The foremost motive for mission is obedience to Christ, since the Great Commission presents the church with "its standing work Anderson's fundamental thesis was that "missions are instituted ... for all ages of the world." But the obligation rests on the for the spread of a scriptural, self-propagating Christianity. This is individual disciples rather than on the church collectively, because their only aim."! These factors are included in the aim: 11(1) the the Great Commission was given before the birthday of the conversion of lost men, (2) organizing them into churches, (3) church. Each person under the guidance of the Holy Spirit must giving these churches a competent native ministry, and (4) con­ decide whether to serve overseas or, at home, to support those ducting them to the stage of independence and (in most cases) of who go. The mission board or society exists solely to help the self-propagation."? Anything additional is secondary, or even su­ missionary discharge his or her duty. The missionary is not a perfluous. Simplicity of operation and good stewardship are re­ servant of the society. Few mission boards appeared to have quired. Comity, that is, mutual division of territory and adopted this view of their nature, and even the ABCFM sometimes cooperation among mission agencies, is necessary so that there be treated the missionaries as employees. This obedience is not le­ no waste of personnel and money and that all peoples everywhere galistic submission to authority but, rather, the glad obedience of be evangelized. "Civilization" or social transformation is not a love. legitimate aim, but will come as the consequence of the impact of The Holy Spirit is God himself in missionary action. He the gospel. Apart from preaching, no method is prescribed, and prompts the church and the disciple, opens doors of opportunity,

July,1979 95 and gives power for witness. There will be a great outpouring of government-sponsored "Three-Self movement" inspired much of the Spirit, which will ensure the publication and the triumph of the criticism. That was a travesty of the concept. There was the gospel throughout the earth. widespread disapproval of any local or national church that tried The mission board or society may not be a denominational or to live to itself in a self-centered existence, because the church is confessional empire builder, but it sends persons to plant and to live for others. Anderson, too, would have disapproved. The foster churches that will join in the universal task of evangeliza­ church that he sought was to be part of a world mission, ongoing, tion. Every action and program should be subordinate to the self-propagating, sharing its treasure with others. multiplication and. upbuilding of missionary churches. The test of Anderson's concept of mission is too simplistic. He overre­ success with respect both to a congregation and to an individual acted to the earlier creation of those Siamese twins, "civilization" disciple is the clear evidence of a religious life. Neither is to be and "evangelization." His discernment that evangelization is the judged by the behavior of New England Christianity, which is the central purpose of the mission is right, but he was too narrow in result of many centuries of nurturing in the gospel. They are to be his definition. He did not make sufficient place for the social judged by whether there has been a genuine change in the quality service and justice aspects of the gospel. While he warned that of life, a reorientation toward Christ. new Christians should not be expected to conform to the behavior Schools should be principally village vernacular ones, which patterns and standards of European-American Christians, he did provide evangelistic opportunities among the families of the chil­ not question the superiority of western civilization and failed to dren. Mission education aims at training the laity and educating see the need for thoroughgoing cultural adaptation in the young national church workers. Schools that build up the church are churches. essential, but those that primarily supply the government and commerce with trained employees are not. The Influence of Rufus Anderson Missionaries are ambassadors of Jesus Christ, beseeching peo­ ple to be reconciled to God. Their business is not with believ­ Dr. N. G. Clark, successor to Dr. Anderson as foreign secretary of ers, but unbelievers; they are not pastors or rulers, but evangelists. the American Board, stated at the funeral service: "There can be no Their first duty is to gather a local congregation. They will be hesitation in saying that the world owes to Dr. Anderson the spiritual leaders to it, but will leave it to a native minister and reviving of the true method of missionary effort as illustrated most move on to preach the gospel in some other place. The sole fully in the Acts of the Apostles by the Apostle Paul. ... This 'exception is when a church is organized and there is no suitable method and the principles involved are now the common posses­ native pastor available. The missionary should raise up ministers sion of all missionary societies the world over. They are recognized and give them responsibility. Too many missionaries in any area in the plans adopted and the tributes paid to Dr. Anderson in this will retard the development of the churches. Missionaries should country, in Great Britain, in Germany, and wherever missions are be married, and their home will be a model of Christian family life. know."? He also had impact in the Netherlands." Certainly all The native church and ministry form the keystone of Ander­ American church missions followed the American Board theoreti­ son's theoretical system. That church is not to be an end in itself, a cian in their general policy and practice down to World War II. self-contained institution, but one more unit in an ever growing They departed from him in particulars, but at least gave his and expanding worldwide mission. The end of mission is "a scrip­ principles lip service. During his active career the secretaries and tural, self-propagating Christianity." A local church is to be officers of other boards read his tracts, articles, and The Missionary Herald; exchanged letters with him; and consulted him personally. The American Baptist Board of Foreign Missions had its headquar­ ters in Boston, too, and the secretaries were in constant consulta­ IIA native church and .ministry form the keYI­ tion with their American Board counterparts; so much so, that

stone of Anderson's theoretical system.II Isaac McCoy, the missionary to the American Indians, complained about their domination by the Congregationalists. However, the long endurance of Anderson's influence was due largely to the fact that he had an extremely able posthumous leaven, and it cannot be mature until it engages in what to it is disciple, Robert E. Speer (1867-1947), general secretary of the virtually a foreign mission. The missionary may initially establish Board of Foreign Missions of the Presbyterian Church in the any order of polity that seems to be compatible with the New U.S.A., through whose views, lectures, books, articles, and admin­ Testament, but as soon as it has a national pastor it has the istrative policy the heritage of Anderson was transmitted. Speer freedom to change. A church from the very first has full liberty in wrote of Anderson that he ,was "the most original, the most Jesus Christ, and it does not properly come under the jurisdiction constructive, and the most courageous student of missionary pol­ of any foreign ecclesiastical body. Self-support will free any local icy whom this country has produced, and one of the two most church from missionary paternalism. Anderson provided only for aggressive and creative administrators of missionaryworkv'{Walter adaptation in polity and church building, but in his insistence on Lowrie was the other). Speer also was both administrator and full liberty he gave the indigenous church a charter to be itself. theoretician.'He restated and updated the older statesman's princi­ Rufus Anderson and Henry Venn of the Church Missionary ples in his Missionary Principles and Practice,IO What Constitutes a Mis­ Society each came independently to the three-self formula. To­ sionary Call,II and other works. Speer was the dominant American gether they provided a guiding principle for the whole Protestant theologian and philosopher of missions from 1900 to his death in world mission. Too few held all three terms in proper unity and 1947, and was therefore especially powerful in the transmission of tension. Mission board executives usually stressed self-support; the Andersonian theory and policy, and in applying them to new national church leaders emphasized self-government; and too few situations. He was more concerned than Anderson with social put self-propagation in the first place that Anderson awarded it. issues and had a scholarly concern for world religions and cultural adaptation of Christianity, which his mentor had lacked. When Criticism of Anderson this writer returned from China in 1942 and began attending the Rufus Anderson and the three-self formula have been strongly Foreign Missions Conference of North America, Anderson was criticized in the last third of a century. The Chinese Communist still very much a living force through Speer.

96 Occasional Bulletin Anderson's insistence on the personal nature of the mission­ heard of him, but his principles and his insistence on native ary vocation and the focus of the Great Commission on each and ministry and freedom of the new church is consistent with Ander­ every disciple bore superabundant fruit in the Student Volunteer son even more than with Venn. Movement, including the notion that the call was first of all to It is always extremely difficult to tell in later times where and overseas service and that a decision to remain in the homeland had when the influence of any older molder of thought and action is to be specially justified. These views were directly transmitted by being exerted unless there is explicit acknowledgment. Certainly Robert E. Speer and broadcast through the amazing circulation of the emphasis of American Evangelicals on evangelism and rejec­ the pamphlet What Constitutes a Missionary Call? tion of social concerns in the quarter century after World War II The American Board did not long continue Anderson's limita­ was a return to Anderson's viewpoint. The leaders of the Church tion on English-language secondary and higher schools, nor did Growth School have recovered a fundamental principle of Ander­ the other boards. Yet Anderson would have approved the high son's in the stress on the necessity of each church growing and schools and colleges in China and Japan, because they were potent reaching out in evangelization, and they honor his memory. All agencies of conversion as well as effective means of leavening a contemporary missiologists follow the nineteenth-century states­ nation with Christian principles and idealism. man in seeking a biblical basis and guidance for the missions of a John L. Nevius, in devising his "method," was obviously new day. influenced by Rufus Anderson. Roland Allen probably never

Notes 1. Tract IS, Outline of Missionary Policy (Boston: ABCFM, 1956), p. 3. 8. J. Verkuyl, Contemporary Missiology, (Grand Rapids: Wm. B. Eerdmans, 2. Ibid., p. 5. 1978), p. 187. 3. Anderson, Foreign Missions: Their Relations and Claims (New York: 9. Speer, Studies of Missionary Leadership (Philadelphia: Westminster Press, Scribners, 1869), p. 5. 1914), p. 237. 4. Ibid., p. 5. 10. New York: Revell, 1902. 5. Refer to To Advance the Gospel for full documentation. 11. New York: Association Press, reprinted many times, including 1918. 6. Anderson, Foreign Missions: Their Relations and Claims, p. 61. 7. N. G. Clark, Funeral Sermon, included with Discourse Commemorative of Rev. RufusAnderson (Boston: ABCFM, 1880), pp .•57-58.

July,1979 97 Reading Scripture Through the Prisms oj the Poor

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At your bookstore or direct from the publisher. Write for complete catalog today. ORBIS BOOKS o M aryknoll , NY 10545 Statement of the Asian Theological Conference of Third 'World Theologians

I. Preamble "Te Christians from Asia, along with fraternal delegates from The struggle against these forces has been courageously taken " other continents, gathered in Wennappuwa, Sri Lanka, up by the advocates of socialism. This socio-political order corre­ from 7th to 20th of January, 1979, motivated by our solidarity with sponds to the aspirations of the Asian masses in both the rural and our people in the struggle for full humanity and by our common urban areas since it promises to them the right to take their life faith in Jesus Christ. into their own hands, to determine both the social and economic Bringing with us the experience of the struggle in our own conditions that govern their well-being. A very large part of Asia countries, we came to share in the life and situations of the masses has succeeded, after long struggles, in establishing this socialist striving for justice in Sri Lanka, through our four-day "live-ins." order. However, it must be added that the socialist transformation During the days that followed, we became more aware of the in these countries is not yet complete and that these countries commonalities and divergences in our background which must continue to liberate themselves from all distortions in an on­ sharpened our understanding of both the richness and the anguish going self-criticism. of our people in Asia. Neither will socialist movements in Asia be thorough in their As Asians, we recognise the important task before us. Our struggle for full humanity without an inner liberation from self­ reflections, already begun in our local realities, helped us to enrich seeking and exploitative instincts. The rich traditions of the major the process of interaction and sharing among us who have com­ religions of Asia (Hinduism, Buddhism, Islam and Christianity) mitted ourselves to the struggle of the poor in Asia. At the same offer many inspirations. The richness is not only expressed in time, we realize that these reflections are only part of the begin­ philosophical formulations but also in various art forms such as ning of a collective and continuous search for a relevant theology dance and drama, poems and songs as well as in myths and rites, in Asia. parables and legends. It is only when we immerse ourselves in the "peoples' cultures" that our struggle acquires an indigenous di­ II. The Asian Context mension. However it is equally true that the social function of religions Asia suffers under the heels of a forced poverty. Its life has been or cultural systems is ambiguous. In the past religions and cultural truncated by centuries of colonialism and a more recent neo­ systems have played the role of legitimizing feudal relationships, colonialism. Its cultures are marginalized, its social relations dis­ yet the self-critical principle inherent in them can be a source of torted. The cities with their miserable slums, swollen with the liberation today from the domination of capitalist values and poor peasants driven off the land constitute a picture of wanton ideologies. affluence side by side with abject poverty that is common to the Hence we feel that the Asian context which dictates the terms majority of Asia's countries. This extreme disparity is the result of of an Asian theology consists of a struggle for fuller humanity in a class contradiction, a continuous domination of Asia by internal the socio-political as well as the psycho-spiritual aspects. The and external forces. The consequences of this type of capitalist liberation of all human beings is both societal and personal. domination is that all things, time and life itself, have become marketable commodities. A small minority of owners dictates the III. The Issues quality of life for the producers (workers, peasants and others) in determining the price of their energy, skills, intelligence as well as We realize that if large numbers of men and women find them­ the material benefits needed to sustain these. What is produced, selves socially deprived and progressively thrown further and how and where it is produced, for whom it is produced are the further away from the center of life and meaning, it is not a mere decisions of transnational corporations in collusion with the na­ accident or the effect of a national catastrophe. In fact, from tional elites and with the overt or covert support of political and Pakistan to Korea, passing through the sub-continent and South­ military forces. East Asia, practically all parliamentary governments, with the

The Asian Theological Conference was held in Wennappuwa, Sri Lanka, conference wasdevoted tosharing reports, discussing ingroups andwith resource January 7-20, 1979. The title of the conference, 'Asia s Struggle for Full persons the various aspects oftheAsian reality, surfacing thekey issues in each Humanity: Towards a Relevant Theology," indicates both the theme and the country which challenge traditional toestem theology, and ref/ecting together in task oftheseventy-two representatives from ten Asian countries and the Pacific faith to discover the thrust of a theology that truly flows from, and gives Islands, as well as the eight fraternal delegates from the continents of Africa, meaning to, thestruggles ofAsian peoples. and Latin and North America. Although the participants in the ecumenical TheAsian Theological Conference wasthethird intercontinental theologi­ effort were mostly Catholics (49) and Protestants (29), there were also an cal dialogue sponsored by the Ecumenical Association of Third World Theolo­ Orthodox bishop anda Muslim professor among them. gians. The statement of thefirst conference, heldat Dar-es-Salaam, Tanzania, An inductive approach was attempted at the conference, starting with a in 1976 and of the second at Accra, Ghana, in 1977, were published in the four-day "live-in"experience among struggling groups in Sri Lanka to deepen Occasional Bulletin, January 1977, andJuly 1978. Sao Paulo, Brazilwill be the participants' understanding of the complex Asian situation. The rest of the thesiteofthefourth dialogue, scheduled forFebruary 1980.

July, 1979 99 exception of Japan, have at sometime given way to military gov­ from, lead to the irreversible process of migration to urban centres; ernments or authoritarian regimes of one form or the other. In while in the urban areas, the youth are the targets of consumer­ these countries not only are political rights suppressed, but also are culture and in tum become vehicles of deculturation. We the rights of workers to strike in the cities and the rights of emphasise also that some students, youth and workers have been peasants to organise themselves in the countryside. Many leaders playing the important role of a critical and committed force in the and people holding political views contrary to the ruling group are struggle for the basic rights of the oppressed people. At the same condemned to spend several years in prison, often without due time, they are also made pawns in the power politics of politicians process of trial. and other interest groups, thus losing their genuine relevance and Behind the facade of "law and order" are Asia's cheap and are even sacrificed in abrupt physical violence. docile labour and laws which leave the country open to The educational system, linked to the established centres of unrestricted exploitation by foreign capital with the profit going to power is geared to perpetuate the domination of youth. It serves as a small elite. A deeper logic is to be found in the dual economies of mere channel for the transfer of technical skills and alienated these countries. The industrial sector, monopolized by the national knowledge without reference to humanistic values. The pyramidal elite, has developed along the lines of an export economy that does elitist structure of education is used to fabricate losers, who are not correspond to the needs of the local population. It also depends continuously exploited. heavily on foreign capital and technology. And as a result of We recognised deeply that women were also victims of the unequal trade relations and the weakness of these countries their same structures of domination and exploitation. In the context of indebtedness and dependence grew to an extent beyond their the Asiatic religions and cultures, the relationship between men control. International banks and transnational corporations have and women is still one of domination. This situation is worse in become the new masters of Asia's politics and economics. the poorer classes of society. Thus women face an unforgivable At the same time the rural sector in these countries has double oppression. remained stagnant. The so-called agrarian reforms did not change At the economic level, a male-dominated society reduces the the unequal social relations of production in the rural areas. The "price" of woman-labour and limits the scope of women's partici­ benefit of the "Green Revolution" went only to the middle and big pation in the process of production at all levels-local, national, landowners who could afford its technology. A great number of regional and consequently the intemationallevel. At the political peasants were driven off the land in the process and ended in the level, women are aware of the political situation in their countries, slums of the swollen cities of Asia. On the other hand, the rural but here too, their competence and activity are greatly stifled. surplus thus accumulated is often re-invested in crops for export Women are sexually and intellectually vulnerable in a society or channelled into urban industries, preventing the growth of where an interaction of traditional and modem forces (especially production for food. As a result, Asia which is potentially rich in tourism) compels them to compromise with consumeristic values agriculture is importing food from outside and the amount is of capitalist society. It also compels them to prostitution. Instead increasing continually at an alarming rate. Hunger and poverty of condemning the system which forces women into prostitution, will be the fate of Asian masses for many years to come. it is the women who are condemned by the men who exploit them. We recognise the existence of ethnic minorities in every Asian country. They "are among the most deprived sector at all levels IIlnternational banks and transnational corpo­ including the economic, political and cultural. They are struggling for self-determination against heavy odds, yet their authentic rations have become the new masters ofAsia's struggle is often utilised by the centres of power in playing up politics and economics.II racial antagonism to camouflage themselves and disrupt the unity among the marginalised. Mass media, including the printed word, films, television etc. A hopeful sign is the growing awareness among the oppressed are controlled by the ruling elite to propagate their dominant value peoples which leads to the growth and increase of peoples' systems and myths, providing a dehumanizing, individualistic, organisations in both the cities and the rural areas. The majority of consumerist culture. Despite this domination, we also witness the Asian countries have witnessed peasant uprisings and urban dis­ emergence of a more creative micro-media that portrays realisti­ turbances. Put down by bloody oppression and intimidated by cally the struggle of the dominated people. imprisonment and torture many of these movements have gone We' need to mention also the increasing impact of underground and turned to a protracted struggle as the only means urbanisation and irrational industrialisation. Women, children and of changing their societies. While not necessarily condoning the men together face narrowing opportunities for education, housing use of violence which is most often unavoidable, we question and and health services as these social needs are determined by market object to the enforcement of "law and order" which consolidates forces. With the transfer of the platforms of production and mech­ the control of the power elites while thwarting the organised anization from industrialised countries, environmental pollution conscientious objections of the deprived majorities. When surfaces in most of the Asian countries, causing ecological imbal­ legalised violence leaves no room for peoples to free themselves ances. Here we join with our fishermen in their struggle against from their misery, are we surprised that they are so compelled to the unscrupulous practices of certain countries like Japan, Taiwan resort to violence? Have the Christian churches sufficiently under­ and South Korea. stood the message of revolutionary violence in the Asian struggles We realise also the legitimising role of religion in the course of for political independence, social emancipation and liberation from history within the Asian context. Religions form an integral part of the built-in violence of the present economic and political struc­ the total social reality inseparable from all spheres of action. Much tures? interaction has taken place between religion and politics in Asia The youth in Asia, who form a large segment of the Asian down the ages and today there are significant movements of social population, are continuously victimized. They constitute the renewal inspired by religions outside the traditional institutions. growing number of unemployed and underemployed labour force. We need to stress the critical and transforming element in religion A lack of proper educational facilities and decreasing employment and culture. A serious socio-political analysis of realities and in­ opportunities in the rural areas where the majority of youth come volvement in political and ideological struggles should be seen as

100 Occasional Bulletin vital elements of religion in its role as a critic. Here we realise the order and a pointer towards the building of a truly human society. creative force of culture in bringing people together and giving We are conscious, however, of the domesticating role religions them an identity within their struggles. Critical cultural action have often played in the past, so we need to subject both our would destroy old myths and create new symbols in continuity religion and culture to sustained self-criticism. In this context, we with the cultural treasures of the past. questioned the academic preoccupation to work towards the so­ called "indigenization" or "inculturation" of theology divorced IV. Towards a Relevant Theology from participation in the liberational struggle in history. In our countries today, there can be no truly indigenized theology which We are conscious of the fact that the vital issues of the realities of is not liberational. Involvement in the history and struggle of the Asia indicate the ambivalent role of the major religions in Asia and oppressed is the guarantee that our theology is both liberating and pose serious questions to us, hence challenging the dehumanizing indigenous. status quo of theology. To be relevant, theology must undergo a radical transformation. D. Social Analysis A. Liberation: Area of Concern Theology working for the liberation of the poor must approach its task with the tools of social analysis of the realities of Asia. How In the context of the poverty of the teeming millions of Asia and can it participate in the liberation of the poor if it does not their situation of domination and exploitation, our theology must understand the socio-political, economic and cultural structures have a very definite liberational thrust. that enslave the poor? The vision of full humanity and the com- The first act of theology, its very heart, is commitment. This commitment is a response to the challenge of the poor in their struggle for full humanity. We affirm that the poor and the oppressed of Asia are called by God to be the architects and builders of their own destiny. Thus theology starts with the aspi­ Indexes Available rations of the oppressed towards full humanity and counts on their growing consciousness of, and their ever-expanding efforts to Indexes to volumes I (1977) and II (1978) of the Occasional overcome, all obstacles to the truth of their history. Bulletin ofMissionary Research are available. Send $1.00 for both to: Publications Office, Overseas Ministries Study Center, B. Subject of Theology P.O. Box 2057, Ventnor, NJ 08406. Payment must accom­ pany orders. To be truly liberating, this theology must arise from the Asian poor with a liberated consciousness. It is articulated and expressed by the oppressed community using the technical skills of Biblical scholars, social scientists, psychologists, anthropologists and oth­ ers. It can be expressed in many ways, in art forms, drama, plexity of the struggle leading to its achievement are continually literature, folk stories and native wisdom as well as in doctrinal­ challenged and distorted by the meshing of mixed motives and pastoral statements. interests and by the interweaving of the apparent and the real. Most participants asserted that every theology is conditioned This analysis must extend to the whole length and breadth, height by the class position and class consciousness of the theologian. and depth of Asian reality, from the family to the village, the city, Hence a truly liberating theology must ultimately be the work of the nation, the continent and the globe. Economic and socio­ the Asian poor, who are struggling for full humanity. It is they political interdependence has shrunk the earth to a global village. who must reflect on and say what their faith-life experience in the The analysis must keep pace with the on-going historical process struggle for liberation is. This does not exclude the so-called to ensure a continuing self-criticism and evaluation of religions, specialists in theology. With their knowledge they can comple­ ideologies, institutions, groups and classes of people that by their ment the theologising of the grass-roots people. But their very nature, run the hazard of a dehumanizing bureaucracy. theologising becomes authentic only when rooted in the history and struggle of the poor and the oppressed. E. Biblical Perspective

C. Liberation, Culture and Religion Because theology takes the total human situation seriously, it can be regarded as the articulated reflection, in faith, on the encounter Theology to be authentically Asian must be immersed in our of God by people in their historical situations. For us, Christians, historico-cultural situation and grow out of it. Theology, which the Bible becomes an important source in the doing of theology. should emerge from the people's struggle for liberation, would The God encountered in the history of the people is none other spontaneously formulate itself in religio-cultural idioms of the than the God who revealed Himself in the events of Jesus' life, people. death and resurrection. We believe that God and Christ contirtue In many parts of Asia, we must integrate into our theology the to be present in the struggles of the people to achieve full human­ insights and values of the major religions, but this integration ity as we look forward in hope to the consummation of all things must take place at the level of action and commitment to the when God will be all in all. people's struggle and not be merely intellectual or elitist. These When theology is liberated from its present race, class and sex traditions of Asia's great religions seem to understand liberation in prejudices, it can place itself at the service of the people and two senses: .liberation from selfishness within each person and in become a powerful motivating force for the mobilization of believ­ society; these religious traditions also contain a strong motivation ers in Jesus to participate in Asia's on-going struggle for self­ for personal conversion of life. These religions, together with our identity and human dignity. For this, we need to develop whole indigenous cultures, can provide the Asian sense in our task of new areas of theology such as understanding the revolutionary generating the new person and the new community. We view challenge of the life of Jesus, seeing in Mary the truly liberated "themas a potential source of permanent critique of any established woman who participated in the struggle of Jesus and her people,

July, 1979 101 bridging the gaps of our denominational separation, and rewriting 3. We shall continue to assist in the development of a relevant the history of the Asian churches from the perspective of the theology for Asia through constant interaction and mutual Asian poor. respect for the different roles we have in the struggle, as professional theologians, grass-roots workers and Church v. Spirituality and Formation people. 4. We seek to build a strong network of alliance by linking The formation for Christian living and ministry has· to be in and groups who are struggling for full humanity nationally and through participation in the struggle of the masses of our people. internationally. The following concrete actions taken in the This requires the development of a corresponding spirituality, of course of the Conference show the beginnings of this net­ opting out of the exploitative system in. some way, of being work: marginalized in the process, of persevering in our commitment, of a) a letter of solidarity with 76 boat people in Hong Kong risk-bearing, of reaching deeper inner peace in the midst of active who were arrested on their way to petition for better involvement with the struggling people (Shanti). housing. b) a public statement by the Sri Lankan delegation pledging to support the Tamil-speaking people in their struggle for their just rights. The joint annual meeting of the Eastern Fellowship of c) a message to Bishop Tji of Korea, supporting the Korean Professors of Missions and the Eastern Section of the struggle and regretting the absence of the entire Korean American Society of Missiology will be held November 9­ delegation at the Conference. 10, 1979,at the Maryknoll Mission Institute in Maryknoll, d) a letter to the Kawasaki Steel Corporation,Japan, protest­ New York. ing the export of pollution to other Asian countries. e) a telegramme to the Latin American Bishops as well as to Pope John Paul II, expressing deep concern for the CELAM conference in Puebla, Mexico. Our fellow Christians who have become regular inmates of f) solidarity with the Filipino participants in their protest the Asian prisons bring us new elements of fidelity to our people against the pollution caused by the transfer of high pollut­ inspired by Jesus. To them we too send a message of humble ant industries and the erection of nuclear power plants. solidarity and prayerful hope. May the suffering of today's prison­ 5. We are concerned about formation programmes in our train­ ers in the Asian jails give birth to a genuine renewal of ourselves ing institutions and the life style of our pastoral leaders. The and our communities of believers. experiences of the Conference make it clear that there must be new emphases in our theological and pastoral policy. We need VI. Future Tasks to evaluate our parish and diocesan structures to assess where they alienate us from the poor masses of Asia and give us the Coming to the end of this Conference, we feel the need to con­ image of might and power. We urge that necessary adjust­ tinue the search we have initiated here. To keep alive our efforts ments be made so that our religious personnel may be more towards a theology that speaks to our Asian peoples, we see the deeply in touch with the problems of our people. following tasks before us. 6. In order to facilitate the implementation of our tasks, we have formed the Ecumenical Theological Fellowship of Asia. 1. We need to continue deepening our understanding of the Asian reality through active involvement in our people's struggle For two weeks eighty of us, participants at this Asian Theological for full humanity. This means struggling side by side with our Conference, have tried to grapple with the contemporary call of peasants, fishermen, workers, slum dwellers, marginalized and the Asian poor and oppressed. minority groups, oppressed youth and women so that to­ The prayerful silence in worship and the unity in faith helped gether we can discover the Asian face of Christ. to keep our communion in dialectical and creative tension. 2. Our theology must lead us to transform the society in which As Christians we see the urgent tasks of renewing ourselves we live so that it may increasingly allow the Asian person to and the Churches in order to serve our people. experience what it means to be fully alive. This task includes To this sacred and historic task we humbly commit ourselves the transformation of our church structures and institutions as and invite all Christians and people of good will everywhere to well as ourselves. participate in this on-going search.

102 Occasional Bulletin Leading Catholic, Protestant, and Orthodox authorities offer a wealth of information on the vital issues and opportunities in the world mission today...

A series of sourcebooks edited by Gerald H. Anderson (Director of the Overseas Ministries Study Center) and Thomas F. Stransky C.S.P (President of the Paulist Fathers, 1970-1978) Just Published! r~'f'~~tf'(6\f~1' 'i~~f~1''i)\~t ~u :#''''U ::!)IJ\I UlI~~~\J~:I No.4: Liberation Theologies: North American and European Perspectives on Liberation, with Contributions from the Black, Feminist, Native American, Asian American and Chicano Experience Like other books in this series, this is a collection of articles on the theology and practice of Christian mission that is drawn from the knowledge and resources of the editors and a world-wide group of consultants and contributors. This new volume focuses on "liberation theologies" - not in the Third World - but instead, as they are encountered in North America and Europe. Paperback, $3.45

~u~u@~ 'fi,(;11~~~ No.1: Crucial Issues in Mission Today Written for the reader who takes seriously his participation in the active Christian life, the essays in this volume reflect a wide variety of opinion. They range from a consideration of the basic question - what is "mission" today? ~ to a discussion of the nature of the Christian message, the unique position of Third World Christians, the development of the black church, and what must be learned from the past as the world mission continues in these rapidly changing times. Paperback, $3.45

~u~u@~ 'fi,(;~~~ No.2: Evangelization This collection begins with a section on the meaning of evangelization from its Biblical definition to its modern usage. This is followed by discussions of the role of the Church in Africa, India, and South America, as well as its impact on young people and neo-pagans. It reminds us that the Church must re-examine its view of other faiths and ideologies, especially those of China and the rest of Asia. The volume concludes with statements from Bangkok, Lausanne, Rome, Taizeand Bucharest. Paperback, $3.45

&lJU~U@~~ 'fi,(;11~~~ No.3: Third World Theologies Since the majority of the world's Christians will be living in Asia, Africa and Latin America by the year 2000, this collection gives readers an opportunity to look at "some creative theological currents" in the Third World countries and to see Christianity from the perspective of other cultural contexts. This informative sourcebook begins with essays dealing with theology in concept before moving on to separate sections containing relevant essays by Latin American, African and Asian writers. Paperback, $3.45 ~ PAu~i;;frpRESS - 545 Island Road, Ramsey, New Jersey 07446 The Fusion of fMC and WCC at New Delhi: Retrospective Thoughts after a Decade and a Half

Max Warren

t New Delhi in 1961 the International Missionary Council em-controlled missions and western imperialism, political, eco­ A,(IMC), deriving from the ·World Missionary Conference at nomic, or cultural. After World War II the same equation was Edinburgh in 1910, became organizationally integrated with the made in Africa and Latin America. Nor must the economic debacle World Council of Churches (WCC). A new Commission on World of 1929-1934 be forgotten. In Asia in particular it imposed the Mission and Evangelism was constituted to express the intention most drastic restrictions on missions. This was perhaps no un­ of the World Council to take the dimension' of mission into the mixed disaster, for it encouraged in some at least a new determina­ heart of its concern. Formal approval for this integration, as far as tion to achieve self-support, as well as self-government. In a few the International Missionary Council was concerned, had been places it also led to a deliberate attempt at self-extension. But the given at its assembly in Ghana in 1958. effect of all this on the missionary-supporting constituencies of It is a well-documented fact that this approval was given with the West brought the whole question of "foreign missions" out somewhat muted enthusiasm. Was this simply the reluctance of a into open debate. All this, coupled with the disarray of the long and well-established organization to die? Why were there churches, led to a widespread loss of nerve among those support­ voices from Korea and Latin America, from Scandinavia and Ger­ ing missions, as well as those responsible for directing them. many, from Britain and Africa raised in doubt? The clearly voiced Almost inevitably there began, soon after World War II, what suspicions of the Orthodox were understandable. But why were so has become an almost universal preoccupation with structures, many committed enthusiasts for mission with a long experience of whether in missions or in churches, and in the ecumenical move­ cooperation so reluctant? The writer of this article did himself cast ment, whether represented by the IMC or the wee. This preoccu­ his vote for integration. He was not the only one to do so, pation, at first both reasonable and proper-for many structures however, while fully sharing the misgivings of many about this were certainly outworn and obstructive-has, over the years, be­ whole development. If we are to give a fair judgment in retrospect, come dangerously neurotic. But that is to go ahead of events. The to assess the degree to which the misgivings were justified or inauguration of the World Council of Churches in 1948 was a real unjustified by later events, it is necessary to go further back in beacon of hope to all who were concerned with the ecumenical time than either New Delhi or Ghana. movement as a movement toward unity. Manifestly, the wce Any proper assessment of the whole development of the was to be a rallying center for churches. And the churches of Asia ecumenical movement since 1948 must recognize the underlying began, quite naturally and properly, to seek their future links with mood of the churches and of the missionary movement after 1945. the WCC rather than with the IMC, which, structurally speaking, Two world wars had shattered the complacency of the churches. was still a council of councils and not a council of churches. It can The manifest inability of a divided Christian community to speak perhaps be claimed, not unfairly, that the IMC was too slow in a word of healing to a bitterly divided world was in itself an recognizing the logic of this development, and too slow in distin­ imperative to work more rapidly toward a genuine unity which guishing its role as being an evangelistic spearhead at the disposal would give power to the church's reconciling ministry. Already of the local councils of churches. That the ultimate logic of this since World War I the churches, through various channels, were would have pointed toward the integration of IMC and WCC can learning to consult together on the issues of Faith and Order and hardly be doubted, that is, if organizational tidiness is to have Life and Work. Agreement as to the formation of a World Council priority in regard to mission. It was at this point that genuine of Churches had already been achieved before World War II. theological differences began to emerge in thinking about mission. Amsterdam, in 1948, saw a dream becoming an actuality. Here, at There were those who, on profoundly spiritual-and not only last, was a forum where representatives of the churches could organizational-grounds, felt it intolerable that the church's mis­ meet, not only to discuss but to plan for joint action, and to sion to the world in terms of evangelism should not be at the very persevere in the pursuit of some kind of organic unity. center of its pursuit of unity. That unity and mission belong Meanwhile, the missionary movement had, in the period be­ together in a theological symbiosis can hardly be disputed if one is tween the wars, been confronted, particularly' in Asia, with a just thinking in exclusively theological terms. And there were mounting tide of nationalist revolt against any kind of western many who did see this solely in theological terms. What many imperialism. To anyone with eyes to see, it was obvious that this such failed to recognize was that, in terms of history, there had, in revolt would soon engulf Africa and Latin America, as it has so fact, been very little symbiosis of these two aspects of Christian dramatically done. Already between the two world wars many obedience. From the bitter experience of the apostle Paul down Asians had made the equation, however unfairly, between west- until today mission has, in fact, as often as not been a Christian activity posing acute challenges to the pursuit of organizational unity. Even cooperation in mission has been a plant of very delicate growth. Directly when one's eyes are lifted beyond the This essay first appeared in Zending op weg naar de Toekomst. Essays in range of what may be called the traditional churches and their Honor of Professor Dr. J. Verkuyl (Kampen: IH. Kok, 1978), and is reprinted by varying instruments of mission, it is patently obvious that much of permission. Max Warren, general secretary ofthe Church Missionary Society from 1942 the most vigorous approach of missions today is being pursued by to 1963, died on August 23, 1977, at the age ofseventy-three. those who are profoundly suspicious of organizational unity of

104 Occasional Bulletin any kind. Many mission groups-emanating in the main from there was no prospect of any creative role being played by anIMC North America, but not only from there-are almost dedicated to which was still only in association with the wec and not fully noncooperation on 'the ground that he travels the fastest who integrated with it. It was a pity at the time, and indeed ever since, travels alone. that those pressing for immediate integration never recognized There can, thus, be no understanding of the reservation re­ that those arguing for delay were as committed to the ecumenical garding the integration of the IMC and the WCC felt by many in movement as anyone could be. Sunt lacrimae rerum! the missionary movement and expressed at Ghana and elsewhere, unless there is a deep understanding of the impact of world events upon both churches and missions, and also of the genuinely held "Ihe IMe was ideally constituted for research, differences in regard to mission and its practice, differences which are still largely unresolved. because it had the confidence of the widest With this preamble it is possible to discern four grounds upon missionary constituency to which to commend which there were, at the Ghana Assembly of the IMC in 1958, its findings. II serious doubts-some explicitly stated, some unexpressed-about the desirability of integration. In our retrospect we will, in due course, consider how far such doubts have proved unjustifiable, This particular element of doubt was essentially one con­ and how far judgment must still be suspended. That said, it must cerned with practice and function, about which differences were be emphatically affirmed that those who believed in integration perhaps inevitable because actual experiences of involvement in were, in many cases, as convinced and hopeful of its consumma­ mission were so divergent. International conferences are not occa­ tion as others were doubtful. In the sequel, the International sions when fundamental issues of practice in very different cir­ Missionary Council Assembly at Ghana did overwhelmingly vote cumstances can be properly discussed. There are very few general­ in favor of integration. It so happens that the writer of this article izations, either about the form of obedience to the missionary was a member of the Ad-Interim Committee of the International imperative or the form of commitment to Christian unity, to Missionary Council from 1943-1958, and also, for a number of which countless local circumstances will not, at anyone time, give years, a member of the Joint Committee of the IMC and the WCC. the lie. During these years I kept detailed diaries of all the meetings which I attended, noting the points debated and the resolutions ap­ (2) There was a widespread fear that there was a great danger in proved. What follows, therefore, is not based on the fallibility of centralizing thedirection of missionary strategy. memory, but on contemporary documentation, with due allowance All institutions, including churches and missionary societies, are made for the fallibility of such documentation. There is no way of liable to bureaucratic paralysis at the level of their administration. writing history without bias! Many of those at Ghana were acutely aware from their own experience just how subtle were the forces making for a bureau­ cratic attitude in any agency directing strategy, A fortiori, this Four Grounds of Doubt about the Desirability would be a great danger of too much centralization at Geneva. of Integration This fear may well have been very greatly exaggerated inasmuch as the WCC exercises no authority whatever over its member No attempt is made to put these four hesitations in any order of churches. It can advocate procedures. Only to a very limited extent precedence. Some of the doubters probably felt all four with deep can it initiate. Nevertheless, the fear was there in the minds of concern. For others, perhaps only one was dominant. many. Experience, for them, argued the maximum of flexibility in (1) The conviction that while the principle of integration was accepted, the missionary task, the more so that it had to be undertaken in a there were strong grounds for believing that it was premature. world of such dramatic changes. These might call for one course of action in one country and almost the opposite in another. This was my own position, based fundamentally on my reading of This was the task which some of us had hoped might be given current events in the world scene, including the scene of the world inspiration and direction by the International Missionary Council church. I had been present as a consultant at the second assembly for an indefinite future. The IMC was ideally constituted for of the World Council of Churches at Evanston in 1954. On listen­ research, because it had the confidence of the widest missionary ing to the debates there, it appeared to one that the World Council constituency to which to commend its findings. It could have of Churches was anything but clear about its role. Obviously, it continued to do research similar to that which had already so was a forum of the greatest value where, for instance, the radical greatly distinguished it, as for instance in regard to the role of differences as to the meaning of Christian hope could be brought missions in relation to agriculture and to the training for the out into the open. But the divergences on this subject were so Christian ministry. That this would have involved a significant fundamental that one could not help wondering what would hap­ change in its structure was obvious. Hitherto, it had been the pen to missions if integrated with such total confusion! This is in parent body of local councils, originally virtually councils of mis­ no way to invalidate the indispensable importance of a forum sionaries, and then increasingly local councils of churches. The where such differences can be brought out into the open, and future of local councils of churches was obviously going to lie with debated in charity. But whether a forum is the ideal organ for the weco The links of the IMC would then have to be with panels giving direction to mission was less obvious. which might or might not be officially appointed by the local Those who shared my attitude on this and who did, like councils of churches. But here was a continuing role, in which myself, vote for integration at the Ghana Assembly had hoped there would be a maximum of flexibility, by which missionary that the issue might be postponed for at least ten years, so as to boards and societies would themselves be challenged to be flexi­ give the wce time to discover its own main role and create a new ble. unity of opinion on major theological issues. Realistically, how­ ever, we recognized that the officers of the IMC-though not quite There was, incidentally, a theology implicit in this idea of a unanimous for integration at that time-were, in the majority, so continuing role for the IMC. The Holy Spirit in its operations in persuaded that integration must follow as soon as possible that history, is strictly incalculable. It it as uncontrollable as the wind.

July,1979 105 And its fire falls in very unexpected places and upon most unlikely fact been no effective communication between the two extremes. people. Unless the missionary movement can be responsive to the A common language was lacking. Many events have contributed unpredictability of the Holy Spirit, it will soon cease to be a to bringing about a measure of change in this respect, but these movement. But while the Holy Spirit never confines its activities were not operative at the time of the Ghana Assembly of the IMC. to institutions, however traditional and sacred, yet it seeks order There was a very great fear on the part of some of us, .a fear to out of chaos. The multitude of Christian agencies of mission need which I myself gave expression in the main debate, that one sequel a relatioriship with one another which, structurally speaking, to integration would be the creation of another international body could have continued to' be provided by the IMC while leaving to represent those whose distrust of the wec was essentially those agencies their deeply cherished independence. theological. That there was a very real risk of this happening, and that an attempt to create such an international body was in fact (3) A doubt about integration deeply felt by some was due to thefear that being launched and was known by many-so be in progress, gave an what was perhaps thegreatest achievement of the fMC would beput edge to our concern. at risk. In listing those four grounds upon which, at the Ghana As­ This achievement was its success in drawing into consultation and sembly in 1958, many were hesitant about integration, I am neces­ into increasingly mutual respect and trust an extremely wide sec­ sarily giving, in retrospect, what in some measure must be a tion of Christian thinking. Some of those groups whose interests subjective judgment, though I believe that my interpretation can and concerns were served by the IMC were from a very conserva­ be justified by the records. What has not been attempted here has tive theological tradition. Others were from more liberal traditions. been a description of certain underlying factors which played their What enabled such disparate groups to meet and to benefit from part in deciding attitudes. There are genuinely different theologi­ meeting was the knowledge that the IMC was in no way con­ cal understandings of the way in which mission should be con­ cerned to promote any kind of organizational unity. The IMC was ducted. These did not surface at Ghana, and this is not the place to concerned exclusively to serve Christians in the task of preaching discuss them. Nevertheless, they probably played a significant part the gospel and in advising them on the varieties of experience in in the thinking of many present. What is important to understand this preaching which no group could hope to possess by itself. In is that God has in fact honored the work of missions conducted on this way, at ground level, Christians of very different points of the most contradictory principles. God does not appear to be as view were being drawn into an ecumenical experience. disturbed by differences in the forms taken by Christian obedience as so many Christians are. What was quite providential at the Ghana Assembly was that, despite strenuous efforts to affirm that the integration of the IMC and the WCC was manifestly a response "God does not appear to be as disturbed by to the Holy Spirit, this note was significantly omitted from the diHerences in the forms taken by Christian statement received by the assembly and commended to the mem­ obedience as so many Christians are.II ber organizations of the IMC. This is in no way to say that the integration of the IMC and the WCC was not for some a sincere response to the moving of the Holy Spirit. What it does suggest is that matters of timing and other very practical considerations may It was this practical experience of the ecumenical spirit which yet possess all the inescapable elements of human fallibility, and was felt to be at risk. For there was a manifest lack of awareness one should be very careful about invoking the authority of the about this cardinal aspect of the work of the IMC on the part of Holy Spirit to justify them. It is not the private possession of any many ofthose whose approach to integration came from the quite one of us, or of any group, or of any church, or of any organiza­ different experience of the WCC. The WCC had for its proper tion. concern the bringing together of the leaders of the churches, providing a forum for their meeting, something of inestimable ~alue and importance. A constituent element of the WCC was the Retros~ective Commission on Faith and Order. And for many years the pursuit Thoughts about the Earlier of agreement on the subject of church order was the main preoccu­ Grounds of Doubt about Integration pation of the commission. It was men trained in this preoccupation Now, a decade and a half later, what are we to say about the who did, to be frank, find the exuberance and individualism of so fusion of the IMC and the Wee? Perhaps one answer to this many missionary groups antipathetic. The very atomization of the question may be found in a consideration of the four grounds of missionary movement was an affront to the thinking of those for hesitation already discussed. Have they been justified, or have whom church order was an article of faith. their misgivings been happily contradicted by events? Much has Here there were two aspects of the ecumenical movement, happened in.the last decade and a half. No simple yes or no can be both indisputably the work of the Holy Spirit, which had their given to this question. But retrospective thoughts are called for by only possible place of meeting in an IMC which was in "associ­ the title of this essay. ation with the WCC" but not integrated with it. What would (1) What then of the first of the grounds of hesitation listed happen after integration? Virtually no thought was given to this above-the agreement that integration was desirable in principle, but that if by either the IMe or the WCC. was premature-that the WCC had not as yet found its role, and that there were tasks of mission for which the IMC was ideally consti­ (4) Meanwhile, a divisive factor among Christians had been growing in tuted and which needed urgent attention? Any judgment must be importance, both within the churches and between different groups of subjective. At the New Delhi Assembly of the wec in 1961 the Christians. integration of the IMC and the WCC became a fact. Some of us In oversimple terms, this can be defined as the tendency toward a would still affirm that the decision was premature. We may well polarization of the theologically "conservative" and the theologi­ be wrong. The "ifs" of history are, after all, an idle if intriguing cally "liberal." For the theologically"conservative" the wee was exercise in imagination. It may be that the answers to the other profoundly suspect, as being so liberal as to be, in effect, "modern­ hesitations will provide material for a more adequate assessment ist." At that time, and for several generations before, there had in of this first one.

106 Occasional Bulletin (2) Many fears that the Commission on World Mission and Evange­ the "platform" is out of touch. At Nairobi the WCC listened to lism would be lost in a bureaucratic machine have been falsified. The this challenge, as it refused to do at Uppsala. commission has shown a mobility in thought and action uncharac­ That is a significant and very encouraging development. And teristic of bureaucracies. Dramatically, it has recognized the im­ there is evidence that at Geneva it was slowly beginning to be portance of Asia and Africa and Latin America. It has promoted recognized that if the WCC is to be relevant to the Christian task important consultations in Mexico and Bangkok and elsewhere. in the next decade, serious attention must be paid to the growing There has been a serious attempt to take the independent churches insistence that there is a positive gospel which has to be pro­ of Africa seriously. One, at least, has been admitted to full mem­ claimed, and proclaimed in no defensive or apologetic way. There bership, while help has been given to others in the training of the is that about Jesus Christ by which all people everywhere must be ministry. Undoubtedly, it has been the influence of this commis­ confronted, whether they will respond to him or refuse him. The sion which has brought several Pentecostal churches into member­ manner of the confrontation will be infinitely varied. The methods ship, and has played its part in promoting better understanding to be pursued must be infinitely flexible. A genuine recognition of between these churches and those of the more classic traditions. this priority and a willingness to cooperate with all concerned with In its pwn way, of comparable importance has been the bring­ it would do more to establish the WCC as a focal point of ing of some leading Orthodox theologians into a genuine discus­ Christian "oneness" than any other of its activities. sion of "mission." One result has been an easing of the age-long bitterness over "proselytism." Another very significant activity has been a determined effort to explore the way of "dialogue" as a II. • • while the relation of dialogue to evan­ means of "meeting" between Christians and those of other faiths. gelism still has to be clarified, yet valuable While the exploration of this way of meeting is still in its infancy, discoveries have been made./I while the relation of dialogue to evangelism still has to be clarified, yet valuable discoveries have been made. Some of the most impor­ tant initiatives in this respect have come from the Commission on World Mission and Evangelism, as for instance at Ajaltoun in the (4) We come, then, to the fourth anxiety about integration as Lebanon and Chiang Mai in Thailand. Nor must we forget that it was held by some at the Ghana Assembly of the IMC The fMC behind the more contentious activities of the WCC as regards the had, as we have seen, to a remarkable degree succeeded in bringing together at support given to "freedom" movements in Africa lies a determina­ its assemblies, but to a far greater extent at the meetings of its constituent tion that Christians shall face the fact that racism is a deadly evil. councils, men and women of Widely different theological opinions. Slowly but The policy mayor may not be mistaken. The purpose informing surely over the years, precisely because there was no fear that the policy is profoundly right. some form of organic unity was being contemplated, people of All that is positive achievement. If any misgiving remains it is very different Christian traditions began to understand and respect that so little impetus is being given to member churches to face the each other. fact of the vast mass of the world's population which has never Among those who met in these councils were many who had even heard of Jesus Christ, or has only a travesty of his Truth. a deep suspicion of the World Council of Churches, not only There is still in too many quarters-both at Geneva and in the because of its obvious preoccupation with organic unity, but be­ member churches, not least some of those in Asia and Africa-an cause of their suspicion that its theology was far too liberal. The almost marked hostility to the word "missionary" and, in conse­ disappearance of the IMC was for many such people a matter of quence to the specific task of evangelism, which is the characteris­ real dismay. And there would therefore be an almost irresistible tic historic understanding of the missionary movement. The mis­ temptation on the part of some to create another international sionary is a person sent with a message. There is no other term body which would continue to do for them what the IMC had which so succinctly expresses the "sentness" of both "missionary" been so successful in doing. This has not yet happened, but it must and "mission" and which more accurately transcribes the word be frankly faced that it remains a real possibility. Indeed, it could apostolos and its verbal constructions in the New Testament. be argued that the best hope of preventing such a consummation is (3) There is still a very widespread suspicion of the WCC, an indefinite continuation of the world economic crisis! Interna­ partly on the ground of its negative attitude outlined in the tional organizations cost money. The IMC knew well how limited previous paragraph. A further complication has entered into the it was in its activities by lack of money. The WCC is acutely aware picture, namely, the highly controversial way in which Marxist of the same fact. categories of judgment too easily sway the thinking which emerges from Geneva. Because sociological factors were so generally ig­ nored in the earlier missionary movements, this does not mean Six Developments Calling for Attention that biblical categories of judgment should be ignored in prefer­ What, at this point, may be of value is to reflect on six develop­ ence to Marxist ones. Marxist categories are most relevant when ments, or projected developments, which are at present right out­ they are nearest to the fundamental insights of the Jew, Karl Marx, side the purview of the WCC, even of its Commission on World and are best criticized by his own fundamental, if unconscious, Mission and Evangelism. In one way or another, each of these six Old Testament preconceptions. But we should allow that this developments is filling up the serious gap left by the disappear­ temporary obsession with Marxism may be a necessary way of ance of the IMC, for that is, in practice, what integration meant. making Christians aware that the Old Testament is part of the The Commission on World Mission and Evangelism is not and divine revelation, and therefore part of the gospel! cannot be an IMC redioious, and that in no way reflects on the value That the WCC is beginning to listen to other voices was very and importance of the commission and its already great achieve­ clear at the Nairobi Assembly. There the emphasis on evangelism ments. Structural changes do in practice lend themselves to discon­ as the supreme priority of all Christian discipleship was vigorously tinuity quite as likely as to continuity, unless continuity is recog­ insisted upon, despite every effort of the steering committee to nized as a value in itself. Structural changes may well be necessary' enforce their own predetermined pattern on the proceedings. It because change is necessary, and some structures inhibit change. was a significant demonstration of the power of the "floor" when But there is no axiomatic increase in spiritual vitality simply

July, 1979 107 because necessary changes have been defined by new structures. (iii) that the meeting would involve simply a conferring as Some elementary awareness of this fact might serve to curb the befits a Conference, not a meeting which in any remote contemporary passion for structural change which too easily be­ sense could or would bind any agency sending comes an escape from obedience to more urgent demands: as, for representatives; instance, actual obedience to the missionary commission. This (io} that representatives of no cross-cultural Christian mis­ sion agency will be excluded due to its being related to comment is not addressed to the Commission on World Mission one or other of the various "Christian traditions"; and Evangelism. But it is directly pertinent to the preoccupation (v) that, finally, the meeting will be a world level meeting.! with structures in many of the member churches of the WCC. The six attempts to fill the vacuum left by the disappearance The discerning reader will recognize an echo of Edinburgh 1910 of the IMC are not listed in order of importance but, in some and of the IMC! measure, in that of their public impact. (5) In a different category altogether, but affording an impor­ (1) In 1974 there was held at Lausanne, an International Con­ tant element of continuity, is the Institute of Church Growth in gress on World Evangelization. It was a striking affirmation by a Pasadena, California, with its regularly published journal, The great international company that Jesus Christ has commissioned Church Growth Bulletin. The total program of the Institute of Church his church to proclaim the gospel to every creature. That company Growth, whether or not one endorses all its philosophy of mission, was dedicated to obedience, whatever the churches from which is of wide importance in keeping alive the priority of "cross­ they came might do about it. This was part of its significance. It cultural" evangelism. was centered upon mission. No less important was it that under (6) The International Association for Mission Studies, with its the impact in particular of its Latin American members the confer­ center in Leiden, has for its objects the scholarly study of every ence came alive--in a way new to many evangelical Christians-to subject which can have a bearing on "the missionary dimension of the fact that the gospel was addressed to the corporate life of the Christian Message"; to relate mission studies to interdisciplin­ people and not only to individuals. The dynamic was certainly ary research; to promote fellowship and cooperation on the part of provided by the Latin Americans. But perhaps we may fairly add all engaged in "Mission Studies"; to facilitate mutual assistance that the positive activities of the WCC had already softened the and exchange of information; to organize international confer­ rigidities of much evangelical thinking. ences; and to encourage the creation of centers of research. .This (2) In Nairobi, from December 5-21, 1976, the Pan-African International Association is manifestly indispensable if the prac­ Christian Leadership Assembly held its first meeting. This was not tice of mission is to be undergirded by thorough study of all the organized under the auspices of the All-Africa Conference of factors which have a direct bearing on mission today. Churches. How significant that was, time will show. What was obvious was that those most deeply concerned with the evange­ In listing these six developments-and I could well have listed lization of Africa felt that there were no auspices in existence many others-I do so not to suggest that there is any imminent under which they could meet to express their missionary concern. prospect of an organizational rival to the Commission on World So they created an ad hoc organization. Did they plan a continu­ Mission and Evangelism being created. I do not believe that there ation committee? It may be important to know. It was the continu­ is such a prospect. What is important to realize is that those six ation committee after the Edinburgh Conference of 1910 which developments, to mention no others, demonstrate the existence of had among its most immediate sequels the formation of the IMC. a powerful source of spiritual energy directed explicitly toward the missionary enterprise, which is outside the purview of the in (3) A similar initiative in India was held in January, 1977. wee general, and of the CWME in particular. That is surely something (4) A conference of mission leaders is being planned for 1980. which calls for serious attention. Insofar as the disappearance of It will be explicitly constituted by those who are themselves the IMC created a vacuum, that vacuum is being filled with people for whom "the fulfillment of the Great Commission is the unforeseeable consequences for the ecumenical and missionary primary commitment of their lives." The plans have been outlined movements of the future. as follows:

(i) that representatives of missionary agencies should con­ stitute the Conference; (ii) that "missionary" in this context means"cross-cultural" outreach, not efforts for renewal within the Church, nor 1. See Ralph D. Winter, "1980 and ThatCertain Elite,"Missiology: An Interna­ local outreach in the same cultural sphere of existing tional Review, Vol. IV, no. 2 (April1976). churches;

108 Occasional Bulletin UNITED STATES

Center MISSION LEADER! for Dear Friend of the Christian Mission, World Let me share with you a very unusual situation. Mission 1605 E. ELIZABETH ST. Four other former missionaries and myself felt God leading PASADENA, CA. 91104 us two years ago to try to buy a $11 million college campus (213) 794-7155 in Pasadena (the Nazarene college moved to San Diego). The (213)681-7959 Ralph D. Winter story of what happened is a series of unexpected miracles General Director Norm Lewis of God's grace. (I can send you a little book that tells Associate General Director Clyde W. Taylor the story.) Special Advisor Tim Lewis Center Coordinator George Peters Now, you\can see from this letterhead that in the last two International Consultant (l!Ineritus, Dal/as Theological Seminary years we have gained a large number of friends, backers Lee Holthaus and staff. Administrative Director PRESENT WORLD-WIDE NETWORK East-West Center for Research But the most unusual thing we have gained is the almost and Development, Korea Hong Kong Center for Frontier Missions ala£mingly novel conviction that God does not want us to Mission Center, Korean .christian Mission Association plead for money from church mission budgets, that He wants Scottish Mission Center us, once established, to run things so as not to need constant, U.S. Center for World Mission BOARD OF REFERENCE ongoing contributions, and that even in the establishment Bill Bright (e~g., Donald Hoke period while we're paying off the $11 million campus Harold Lindsell Harold Ockenga price) we must not ask anyone for more than a single, one­ Luis Palau Ted Raedeke time small gift of $15.95. Clyde Taylor Robert Walker Meanwhile, we have not even very actively been asking for USCWM DIVISIONS MISSION STRATEGY that kind of very limited help, but rather have been working Ernest Heimbach, Division Chairman Overseas Missionary Fellowship Institute of Chinese Studies night and day to attract workers of all kinds. We now have James Ziervogel, Overseas Crusades over 100 on our staff, preparing materials to help Churches Institute of Hindu Studies John Philip Institute of Muslim Studies like yours gain a new vision for missions. We have helped Institute of Tribal Studies Don Richardson, Regions Beyond some churches triple their mission budgets. For example, we Missionary Union International Resource Library have a wall chart for Sunday School classrooms which portrays Alan Starling, Gospel Recordings Int'l. Institute of Native Americen Studies the entire world's population and precisely those areas and Louis Brown, UP Order for World Evan pockets yet to be evangelized. MISSION MOBILIZATION Ben Jennings, Division Chairman, International Missionary Advance Student Mobilization,Dave Dolan I'm thinking that if you are a leader in a local church, you Women's Prayer Council. Jane Mees Mass Media, Larry and Debbie Estepp would like us to send you our Pastor's Kit--this will tell you Chinese World Mission Center Chinese Educ'l. Resources Fellowship what we can do for your church, as well as allow your church Episcopal Church Missionary Community (Lutheran Institute of Mission Studies) to consider helping us into full operational reality. (Reformed Institute of Mission Studies) United Pres. Center for Mission Studies The Order for World Evangelization (The Restoration Inst. of Mission Studies] Cordially, in Christ, (Baptist Institute of Mission Studies) Internetlonal Missionary Advance MISSION TRAINING ~[)wrJA John Koehler, Division Chairman U. P. Order for World Evangelization All Nations Literacy Movement Anglican Fellowship and Training Center Ralph D. Winter, Director Department of Extension Studies Fellowship of Artists in Cultural Evan. Fellowship of World Christians Expect Great Things from God. Attempt Great Things for God ... William Carey Missions Renewal Teams, Inc. Mission 50S U. P. Order for World Evangelization Lingua Force SULTANTS Evangel Bible Translators Allen. B. Finley Earl Lee David L. Rambo • Bates Ken Owen Christian Nat'ls. Evangelical Comm. First Church of the Nazarene, Pas. Overseas Ministries.. CMA Wm. Carey International University ririe Bible Institute Leighton Ford Harold Lindsell Waldron Scott International Studies :t B. Barrett Lausanne Comm. for World Evangelization Ed. Emeritus, "Christianity Today" World Evangelical Fellowship Bruce Graham " World Christian Handbook Edwin L. (Jack) Frlzen, Jr. Jack McAlister J •T. Seamands Nurse Practitioner Training Program I O. Buswell III IFMA World Literature Crusade Asbury Theollqlcai Seminary Rick Johnson College eaton Vergll Gerber Donald McGavran James C. Smith Teaching English as a Second Language T. Coggins Evangelical Missions Information Service Fuller School of World Mission Christian Missionary Fellowship Lois Watkins lfA Donald A. Hamilton Paul McKaughan Larry Ward ~ American Language and Culture lnstltut M. Cowan Ass'n. of Church Missions Comm. Mission to the World Food for the Hungry Elcho Redding cliffe Bible Translators David M. Howard W. Stanley Mooneyham Warren Webster .n Cummings Lausanne 1980 World Vision International Conservative Baptist Foreign MISSION SERVICES sldent , EFMA J. Herbert Kane Paul Orjala· Missionary Society Tim Lewis, Division Chairman rd R. Dayton Trinity Evangelical Divinity School Nazarene Theol • Seminary J. Christy Wilson Printing Department "Id Vision International Dale Keltzman Ke~~~/~h]~~:ct. Inc. Gordon-Conwell Theological Seminary Word Processing Center , Douglas Christian Resource Management Center Bookstore irle Bible Institute Raymond Knighton John Piet Graphic Services Iy L Dewel MAP International Western Theel, Seminary Globel Church Growth Book Club ) International John Kyle Larry Poland International Films :e L. Fenton I nternational Resources, Providence Mission Homes 1_ .. 1 UI~~I__ Inter-Varsity Missions r ..• r_.. __ -I_ ~__ '-',L._!_.& The Other Message

Eugene A. Nida

he old adage "What you are speaks so loud I cannot hear formed with exaggerated pronunciation, stylized dramatic ges­ T what you say" seems perfectly applicable when we think tures, and frequently, so-called "head tones," almost leading to a of other people, but it seems difficult to imagine that it really falsetto type of diction. Similarly, "spread-eagle" oratory is in­ applies to ourselves-at least we hope that it does not. In a sense creasingly a thing of the past in both North America and Europe. such hopes may be based upon the presumption that other people Businesslike declarations are supposed to be far more believable know little about us. So many Europeans and North Americans than shouting rhetoric. Nevertheless, in many parts of the world pride themselves on "holding back" or "playing their cards close to oratorical styles almost demand theatrics. the chest." They are particularly reluctant to engage in self-expo­ For the most part, audiences are rather patient with foreigners. sure, for this would seem to put them at the mercy of those who They recognize the foreign pronunciation, and therefore tend to might use such information against them. Too often, they simply discount features of communication which are not in accordance assume that people should and do take their words at face value, with local norms. But after a few years patience can wear rather and they mistakenly think that their words speak for themselves. thin, and as one Latin expressed his attitude with regard to a Their failure to understand what they really are communicat­ missionary preacher, "He has been hurting our ears for twenty­ ing usually results from a misconception as to the true nature of five years." communication. They presume that their words are the message, Frequently we are more aware of the problems of communica­ while in reality their words are only one part of the message, in tion in interlingual settings, that is to say, when we are speaking a fact, a relatively small part. For along with the words, they are foreign language, than when we are actually communicating in an always transmitting another message, by tone of voice, gestures, intralingual setting, that is to say, within the context of our own stance, eye contact, and distance. Even when their message is in mother tongue. And perhaps if we do become sensitive to basic written form, the style communicates a great deal more than they issues in intralingual communication, we can then adjust more ever imagine. Flowery language in a business letter in English can readily to some of the acute problems of interlingual communica­ certainly lead a reader to suspect insincerity. But in Spanish a tion. But if we are to understand the nature of lithe other mes­ correspondingly elaborate kind of language may very well be sage," we need to comprehend more fully such factors as level of interpreted as being genuinely friendly. Conversely, a typical busi­ language, sensitivity to feedback, timing, order of communication, ness letter in English, when translated more or less literally into location of communication, level of voice, eye contact, body lan­ Spanish, seems both b.rusque and insensitive. guage, and distance.

Features of the Nonverbal Message Level of Language The nonverbal message, which is always a part of every communi­ Every person speaks several different dialects of his mother cation, whether in oral or written form, consists essentially of two tongue. These are not necessarily geographically distinct dialects, different kinds of features: linguistic and extralinguistic. The lin­ but diverse levels of language, each of which is important for guistic features involve the choice of words, length of sentences, certain types of communication. In English the five principal levels grammatical constructions, figurative expressions, and traditional of language have' been characterized as frozen, formal, informal, formulas, for example, in greetings and best wishes. The extralin­ casual, and intimate. guistic features of an oral message may be either vocal, for example, "Frozen language" consists essentially in a series of ritual tone of voice, abruptness of utterance, and loudness, or nonvocal, pronouncements, cliches, traditional phrases and expressions including gestures, eye contact, muscle tone, degree of nervous­ which one expects in certain messages and contexts. Unfortu­ ness, stance, and distance. nately, much of preaching consists of so-called frozen language­ One must not assume, however, that these various features of phrases and even complete sentences lifted directly from tradi­ the nonverbal message always communicate the same message in tional translations of the Bible or liturgical texts. Such frozen every language-far from it. In fact, there are quite distinct codes language has very important connotative associations, and people of both linguistic and extralinguistic features. In Europe and North often judge the orthodoxy of a preacher on the basis of the way in America, for example, to cross one's legs often reflects a relaxed which he or she uses these frozen formulas. Persons who are fully attitude, but in certain parts of Southeast Asia, to cross the legs, initiated into the use of such language feel at home with such and particularly to expose the bottom of one's foot to an interlocu­ Forms of language, but those who are unfamiliar with such fixed tor, is a sign of deliberate disrespect. In North America the tradi­ formulaic expressions often feel as though they are listening to a tional form of "elocution" in the reciting of poetry is decidedly foreign language. passe. But in Latin America declamation of poetry is still per- The IIformal" level of language is normally used in speaking to an unknown audience. It is the language of inquiry and of lectures, the kind of language used by employees in speaking to bosses or by petitioners in asking favors of authorities. But when Eugene A. Nida is Translations Research Coordinator for the United Bible Societies, people know one another, and especially if they associate as equals New York City, and Secretary for the Translations Department of the American Bible in a number of enterprises, and particularly for a considerable Society, New York City. period of time, they tend to drop to a level of "informallanguage."

110 Occasional Bulletin This is the type of language used by colleagues in a business office communication for missionaries occurs when local people seem to or between friends in more or less formal settings. However, these take an inordinate amount of time asking for some small favor. In same individuals meeting in a home, on the beach, or at the Africa a person may spend an hour chatting about everything swimming pool, normally drop to a level of "casual language." under the sun before mentioning some very minor matter. In Latin Between persons in the same family, and particularly between America there is a tendency for persons to engage in very long husband and wife, a fifth level of language, namely, "intimate," is speeches, particularly if they do not expect that their listeners will usually employed. In many instances single words and short agree with them. In fact, the more likely they are to think that phrases may stand for whole chunks of shared experience, and in their cause is lost, the more they may i~sist upon being "heard many situations complete sentences may be rare. out." This often results in frustration and impatience on the part These differences of level of language are paralleled by differ­ of others, particularly North Americans. But to stop persons in ences in clothing. "Frozen ritual language" is analogous to wed­ such rambling declamations is to insult them, and frequently, after ding garments. "Formal language" is equivalent to a black-tie they have "had their say," they are perfectly willing to give in. affair. "Informal language" has its parallel in a business suit; Anything less than the opportunity to express one's mind fully "casual language" in clothes we wear at a sports event or on a and completely is an affront to la dignidad de la persona, "the person's picnic, and "intimate language" suggests old clothes or a lounging dignity." robe. Each of these levels of language has its purpose, and when Order of Communication employed in its proper setting, it is an effective and requisite means of communication, but employed outside its proper setting, It has become customary in Europe and North America, in fact, in it becomes as incongruous as a person showing up at church in a a number of technological societies, to prepare position papers and bathing suit. The traditional level of language employed in preach­ memoranda in advance of a meeting, in order, as it were, to ing has been "formal." But increasingly, some ministers are find­ "facilitate decision-making." But especially in a face-to-face soci­ ing that "informal language" provides a somewhat more effective ety and in situations where there are really serious differences of means of communication, since the psychological distance be­ opinion, position papers only add to the psychological context of confrontation. Position papers suggest that one's mind has been tween the speaker and the audience is drastically reduced by informal speech. But informality of language must also be paral­ made up in advance and that there is no room for serious and meaningful discussion. In general it is fatal to try to resolve real leled by genuine friendliness and openness. Otherwise, the infor­ mality of language, while still maintaining formal psychological differences by indicating in advance what people might or should distance, will immediately cause an audience to sense an incongru­ accept. One person in Latin America had serious difficulties in ity that they almost inevitably interpret as insincerity. administrative matters simply because he always sent advance memos on various issues, and then asked for an appointment to discuss the issues. He could have been infinitely more successful Sensitivity to Feedback had he only talked about these issues first, and then produced memos to reflect the discussion. One of the most important principles in communication is feed­ back, that is to say, the response that comes from an audience to a speaker. Unfortunately, some speakers think that while they are The Location of Communication speaking, they are the only persons actually engaged in communi­ cating. In reality, however, an audience is also communicating Many leaders feel that the appropriate way of conducting discus­ with the speaker: by eye contact, facial gestures, body position­ sions with those who may not agree with them is to insist that and any speaker who looks off into the clouds or up into the such persons come to their office or headquarters, for in this way ceiling, rather than at his audience, is certainly going to miss the individuals in question are supposed to sense the importance feedback. of the leader's role. Other leaders insist on so-called neutral One of the serious difficulties involved in writing out a ground, but often this is only psychologically equivalent to "fight­ speech in advance is that one does not have the opportunity of ing in no-man's land." In order to resolve real differences of adjusting the message to the feedback, nor is one likely to elicit the opinion, it is essential to avoid anything suggesting antagonism or kind of feedback that is really important for the speaker. When conflict. Furthermore, people are more likely to agree to a proposal anyone is obviously reading a message, an audience does not feel if they are in familiar surroundings, where they feel a greater sense at all compelled to identify with the speaker in the sense of of control and well-being. For that reason anyone really wishing to anticipating what he is likely to say and thus being ready to fill in influence constructively the opinions of others should seek to a word that he may have difficulty remembering. Furthermore, as meet them on their own ground. In a sense this principle is similar one reads a speech, it is impossible to maintain the same degree of to the differences in the outreach expressed in the Old Testament eye contact with the audience. Demosthenes, one of the great and the New Testament. For in the Old Testament the theme was masters of oratory, prepared his speeches so well that rarely did he "Come to Jerusalem and worship." While in the New Testament end one word with a vowel and begin the next word with a vowel, the command is "Go into all the world." a really amazing feat in the Greek language; but he never read a speech or even gave the impression that his speeches were memo­ Level of Voice rized. In fact, he purposely put in hesitations, pauses, and other so­ In most of the western world persons who are arguing are expected called "paralinguistic features" to provide a sense of complete constantly to raise the level of their voice, in terms both of spontaneity. In this way he managed to obtain maximum feedback loudness and of pitch. But to do so is simply to do what is and intense participation. Canned speeches and purple prayers expected. Real impact may, however, be accomplished by doing usually leave an audience cold. what is contrary to expectation, namely, by lowering the level of the voice. It can, of course, make one's antagonists even more Timing antagonistic, but it avoids the impression of constantly trying to In some cultures perhaps one of the most disturbing aspects of shout down one's adversary. One of the difficulties which mis­

Julv,1979 111 sionaries have in speaking a foreign language is the tendency to Distance raise the level of loudness and pitch when others do not seem to understand. But to increase the volume may very well be inter­ Perhaps no factor in communication is quite as subtle and as preted as signaling irritation, or even anger. pervasive as the matter of distance. In the Mediterranean area and One missionary in Latin America was particularly loud­ in Latin America, the normal distance between two persons carry­ mouthed in talking to members of his family. It was simply his ing on a private conversation is approximately a foot and a half. habitual way of speaking and it did not mean that he was angry North Americans and northern Europeans, however, normally pre­ serve an arm's length distance, that is to say, approximately three feet. When Latins come closer than one meter, North Americans usually tend to back away, which immediately suggests to Latins /I •• the nonverbal linguistic elements in that this person is stand-offish and unfriendly, while the North communication are actually more important in American almost instinctively feels that the Latin is overbearing. many respects than the words themselves.1/ Even in the United States business executives are learning that it really does not pay to sit behind one's desk in order to maintain with them or trying to be authoritarian. But among the Indian a five- or six-foot distance with those with whom one is convers­ people where he lived, his excessive loudness was regarded as ing. To sit down in comfortable chairs away from the defense of particularly uncouth and a symbol of hatred. It was no wonder, an intervening desk can signal an important change in the atmos­ therefore, that the people could not understand the missionary's phere of a communication. The removal of a physical and at the insistence that he loved the people when he seemingly hated his same time psychological barrier to communication and the nar­ own children. rowing of the distance between interlocutors can make the differ­ ence between success and failure in communication.

Eye Contact It would be wrong, of course, to minimize the importance of In the Mediterranean world direct and almost constant eye contact the words in a verbal communication. They are the carriers of the is regarded as essential to friendly communication. Failure ~o so-called cognitive content. But those factors which constitute the maintain such eye contact is often interpreted as a sign of insincer­ nonverbal linguistic elements in communication are actually more ity or deviousness in motives. With most Europeans and North important in many respects than the words themselves. In a sense Americans, however, constant eye contact seems embarrassing. It we agree with persons more than we agree with ideas. And it is our throws people off balance. And to look into another person's eyes estimation of the character of the source of a communication constantly seems to us to be impolite, for we expect brief glances which figures more than anything else in our readiness to accept aside each ten or fifteen seconds. Without such brief shifts in eye new and different viewpoints. contact we think we are being stared at. But eye contact is an important factor in lithe other message," and failure to adjust to We must not, however, assume that what is appropriate for the proper norm is often fatal to even the best intentions.' one set of circumstances will necessarily apply to any and all seemingly parallel situations. On one occasion, for example, I was Body Language riding from Ixmiquilpan to Mexico City with Venancio Hernandez, an outstanding leader in an important indigenous Everyone recognizes the differences between the perfunctory cold­ movement in Mexico. He was on his way to present a petition to fish handshake of the reception line and the enthusiastic but government authorities, in order to obtain significant improve­ relatively meaningless handshake of the so-called glad-hander, ments for the Christian community near Ixmiquilpan. He sug­ whose effusiveness immediately makes us question his or her gested that I might like to read the petition, which of course I did intentions. But body language is more than a handshake. Stance with interest. But I noticed that it was written on lined paper from may itself communicate something; for example, the New Testa­ a school notebook and that some of the spelling and the grammar ment records that Jesus "sat down" to teach the multitudes, and in reflected Venancio's limitations in education. I therefore asked as sitting he took the normal stance of a rabbi. politely as I could whether he had ever considered having such A number of preachers at the present time are leaving the petitions typed up and prepared by a lawyer. To this suggestion he defensive position behind massive pulpits in order to come closer immediately replied, IINo, never! For when government officials to their congregations; sometimes even coming down into the see the way in which I have written my petitions in pencil, they aisles to carryon conversations with individuals. The effect is know that I am an honest man." The outstanding success which rather shocking in some instances, depending, of course, upon the Venancio Hernandez has had in communicating with Otomi Indi­ tradition of a particular church. But the opportunity for effective ans, Spanish-speaking Campesinos, and government officials is communication by body language points up an additional aspect due in considerable measure to his astute understanding of the of lithe other message," namely, distance. principles of effective communication by lithe other message."

112 Occasional Bulletin Book Reviews

Go & Make Disciples. By David H C. Read. Nashville: Abingdon, 1978. Pp. 110. Paperback $3.50.

The Church as Evangelist. By George E. Sweazey. New York and San Francisco: Harper & Row, 1978. Pp. xii, 255. The Lost Art of Disciple Making. By Leroy Eims. Grand Rapids, Mich.: Zonderoan Publishing House, 1978. pp. 188. Paperback $3.95.

Here is a sample of the multitude of that is worship, witness, and life to­ Eims believes that this is the New Tes­ new books on evangelism. In these gether. tament pattern of discipling. three volumes, we find the perspective By practical measure, Sweazey's These books represent much of the of a pastor, a teacher, and a trainer. All volume gives the clearest guidance on spectrum of thinking on evangelism to­ are evangelists, active and effective in how to go about the pedestrian tasks of day, from the attempt to recover the their own way. evangelism in the parish, especially in evangelism imperative in mainstream By theological measure, David that ordinary congregation not known congregations to evangelical strategies Read, pastor of New York's Madison for its zeal in these matters. The reader for soul-winning. What is missing in Avenue Presbyterian Church, has writ­ learns from someone who has been a this selection is that option in evange­ ten the most probing work. He knows pastor, seminary 'teacher, and evange­ lization which strives to share the what the questions are, certainly those lism executive under the rubric of "the Good News in the context of the ago­ posed in the pluralist, relativist, urban five C's" (contact, cultivation, confes­ nizing issues of oppression and libera­ setting in which he serves. Can we sion, church membership, commenc­ tion, a Word that is inseparable from make a case for the decisiveness of Je­ ing) ways to locate and cultivate pros­ deeds of justice and mercy. It is there in sus Christ in the face of the perceived pects, methods of training the laity for Read, an implicit theme that needs to values and truths and other religions visitation (including preparation for be made more explicit, but it is very and current humanisms7 The practice the predictable theological and practi­ hard to find in Sweazey or Eims. Can of evangelism assumes that there is cal questions that will be raised), ways the Good News of redemption from Good News to be shared with all and of nurturing new members, and the the powers of sin, evil, and death be Read is not afraid to make the scandal­ role of preaching in evangelism. fully and clearly heard if the message ous claim that Jesus Christ is "the way, Sweazey is troubled by how weak the of the enfleshed Word is not pro­ the truth, and the life." But that affir­ seminaries have been in recent decades claimed in the medium of the mation is joined with a sensitivity to in attending to either the theory or the enfleshed Word? Our healthy recovery learning from other religions (including practice of evangelism. of the evangelism mandate will be in their ability to enrich our own under­ By the measure of fervor for the faithful continuity with the Acts evan­ standing of Jesus Christ), and the wise evangelism task, Leroy Eims, Interna­ gelism-action evangelism-of the counsel that we are called, finally, to be tional Ministry Representative for the apostles when we move past the fre­ heralds to others, not judges of others. Navigators, clearly excels. For this quent polarity of deedless Word and The counterpart to the culture's doubts evangelical, the pressing of Christian Wordless deed. about evangelism are those of the con­ claims is a life-and-death matter. By -Gabriel Fackre ventional church member who may ei­ his reckoning this imperative requires ther identify it with mass hysteria, vul­ intense periods of training, a deep and garity, or proselytism, or consider sustained life of prayer and Bible read­ religion a purely private matter. With ing, and knowledge of various sets of these doubters the author argues that principles (four to make a disciple into evangelism is integral to Christian a worker, eight to produce an faith, and that there are better ways to "achiever," nine objectives of leader­ do it than the flamboyant ones, as, for ship, twenty-one training goals for a example, through the means of grace disciple, etc.), The art of disciple-mak­ ing proceeds through four stages: first the witness that leads to conversion, next the period of establishing the con­ vert in the way of discipleship, then Gabriel Fackre is Professor of Theology, Andooer the time spent for training a worker, Newton Theological School, Newton Centre, Massa­ and finally the period of selectivity chusetts. which locates and cultivates the leader.

July, 1979 113 The Meaning of Mission. Jesus, "directed simultaneously to the indi­ vidual person and to society as a Christians, and the Wayfaring whole" (pp. 52, 88). "Evangelization Church. and humanization are inseparable" (p. 56). By Jose Camblin. Translated by John Drury. Stressing the image of a "wayfar­ Maryknoll, N. Y:: Orbis BOOKS, 1977. pp. vi, ing 'church" always on the move to­ 142. $6.95. ward "others," Comblin questions the preoccupation of the church with the Jose Comblin's book makes an impor­ church. Gospel mission seeks the re­ needs of its own members (pp. 31-38). tant contribution to the current discus­ sponse of faith, lithe freely proffered For the evaluation of the gospel mis­ sion on the nature and meaning of the adhesion of the individual," and not sion there are no set patterns of effec­ Christian mission. The author is a Bel­ "obedience to human authorities and tiveness. Both the missionary and the gian Roman Catholic missionary theo­ institutioris." Therefore any depen­ people are involved in a process of con­ logian, at present a professor on the dence on the prestige of a culture, version (p. 79). Through the gospel Faculty of the Catholic University of wealth, or coercion is a denial of the mission the church continually learns Louvain and also teaching at the gospel. The gospel mission is a liberat­ who Jesus Christ really is. Missionaries Catholic University of Chile. For many ing movement, communicating the do not go to teach but to learn (pp. 107, years he was a missionary in Brazil, gospel not through a process of "edu­ 110). Another important insight is that until he was expelled in 1972. Even cation" but through a process of the goal of the gospel mission is recon­ though the background of this book is "evangelization," adopting lithe de­ ciliation, overcoming exclusiveness and the discussion on mission in the Ro­ fenseless poverty of Jesus" (pp. 127­ separation, bringing about a worldwide man Catholic Church, all churches can 133). reunion. "Christ does not ask people to benefit from its insights. For Comblin's formulation of a give up all the cultures and civilizations For Comblin the mission is gospel new theology of the gospel mission that paganism has created.... He sim­ mission and his main thesis is that mis­ lithe Bible is normative" (p. 6). Rather ply asks them to give up their sinful­ sion is not the extension of the church than finding proof texts for precon­ ness" (p. 136). and its complex structures, but the ceived notions of mission, IIwe must Two broad generalizations he communication, under the guidance read the Bible with an unprejudiced makes are questionable, namely, that and power of the Holy 'Spirit, of "the mind, prepared to correct everything "religions are primarily concerned with simplicity of Jesus and his original that stands in need of correction" (p. God and only incidentally with human message," IIstripping away everything 7). On the basis of his understanding of beings" (p. 36) and that "Protestantism, that is not truly connected with Jesus the Bible he makes some thought-pro­ [ansenism and ultramontanism repre­ Christ" (pp. 105f.). He is also highly voking and profound theological affir­ sented a new Judaizing of the church, a critical of the elaborate system of mations. The gospel mission does not return to the synagogue mentality and "pedagogy" built up at the cost of bring about a church existing alongside its emphasis on pedagogy" (p. 140). enormous resources, which builds up the world but goes into the world to These are, however, minor personal pressure for people to be loyal to the transform it (pp. 14, 51). The epis­ prejudices and do not weaken the main temology of the gospel mission is dif­ thrust of a radical biblical interpreta­ ferent from that of traditional theology tion of the gospel mission. Comblin derived from secular cultures. "Knowl­ deserves the gratitude of both Roman J. R. Chandran is Principal of United Theological edge comes from action, not contem­ Catholics and Protestants. Col/ege in Bangalore, India. plation" (p. 18). The gospel mission is -J. R. Chandran

Readings in Missionary Societies are reflected in Smalley's sig­ Anthropology II. nificant contributions to missionary anthropology. Edited by William A. Smalley. South Over forty different people have Pasadena, Calif.: William Carey Library, contributed to this compendium of 1978. pp. xxoi, 918. Paperback $9.95. eighty-three articles. Case studies, ex­ periments, concepts, and analyses have been provided by people from different Two decades of developing concepts in places an earlier edition (1967) also disciplines who represent a variety of missionary anthropology have been edited by William Smalley. During the missionary roles in cross-cultural situa­ consolidated and presented in a single 1950's and 1960's Smalley edited the tions around the world. Thus diverse volume. This much enlarged edition re- journal Practical Anthropology and was in the forefront of those seeking to apply perspectives are brought to bear on insights from anthropology to the cross-cultural communication of the cross-cultural tasks of the church. His gospel and the related churches. G. Linwood Barney, Dean oftheFaculty andProfes­ graduate studies in linguistics and an­ An introduction, "Mission and sor ofAnthropology at theAlliance School of Theol­ thropology at Columbia University and Anthropology," has been written by ogy andMissions in Nyack, New York, served as a his field experience both as a mission­ Paul Hiebert. In a brief but excellent missionary with the Christian and Missionary ary and as a translation consultant in essay Hiebert traces the development Alliance in Laos, 1950-1954. Southeast Asia with the United Bible of missionary anthropology and points

114 Occasional Bulletin to future steps it needs to take. He authors. This volume is a companion geneous unit" approach. The book is welcomes the publication of this vol­ volume to Culture and Human Values, a loaded with technical jargon (ethnohis­ ume of readings, "for it provides in a compendium of insightful .articles by tory, ethnotheology, ethnolinguistic, single volume much of the creative Jacob Loewen and also edited by ethnostrategy, and so forth), charts, thinking from a very formative period Smalley. Students and professors of and projections (even theologizing is in mission anthropology." missions cannot afford to ignore these done in charts, from Adam to the pre­ William Carey Library is to be volumes in developing concepts of sent). There is some very interesting commended for providing much missiology. Missionaries and mission statistical analysis on recent Bolivian worthwhile material at a price that administrators will find the volumes mass evangelism campaigns, along even a missionary candidate can afford. both informative and suggestive in re­ with some original reflections about Part of this economy is realized by not flecting on their tasks. the role of the mestizos (mixed blood) editing the original articles or updating -G. Linwood Barney population and the implications for the informational data concerning the missionary strategy. The white minor­ ity, middle classes, and elites are left out of the picture in this strategizing. The burden of Smith's case de­ pends on foreign missionary deploy­ ment and "cross-cultural missions" (E Toward Continuous Mission: 2 and E3 evangelism in Winter's typol­ Strategizing for the Evangeliza­ ogy). He sticks to the old distinction tion of Bolivia. between "mission" and "national church," leaving to the latter the E1 By W Douglas Smith, Jr. South Pasadena, evangelism among neighbors, and de­ Calif.: William Carey Library, 1978. Pp. xx, fending the permanent character and 188. Paperback $4.95. role of foreign missions. His opinion of Bolivian churches is not flattering: W. Douglas Smith, [r., a missionary of on and on every five years, "should "Most Bolivian churches are culturally the Andes Evangelical Mission (AEM) Christ delay his promised return." He homogeneous, introspective and not in Bolivia, spent a two-year furlough aims at the creation of a Bolivian overly concerned about world mission" writing this book on missionary strat­ Cross-Cultural Research Center and of (p. 58). The fact, however, is that the egy, as "a personal pilgrimage and an church-growth workshops that will phenomenal growth among the appeal." It is another in the seemingly enable Bolivian churches to carry out Aymaras has happened-as Smith rec­ endless flow of books on church this "continuous mission" and fulfill ognizes-by the work of the Aymaras growth coming from the school estab­ the "unfinished task." themselves and not by foreign mission­ lished by Donald McGavran at Fuller An engineer by training-and a ary forces. And the greatest growth in Theological Seminary. This is the contributor to Missions Advanced Re­ Latin American Protestantism has fourth book-to my knowledge-ap­ search and Communication Center sta­ taken place among the autochthonous plying church-growth "principles" to tistics on. the "unreached popula­ Pentecostals with no missionaries at all, the churches in Bolivia (see Keith tions"-this American missionary care­ and without a deliberate strategy or Hamilton, Church Growth in theHigh An­ fully uses Bolivian population data, technique of church growth. They rep­ des, 1961; C. Peter Wagner, The Protes­ and painstakingly creates, corrects, and resent more than two-thirds of the tant Movement in Bolivia, 1970; Quentin refines statistics, charts, and "faith pro­ Protestant community, while the Nordyke, Animistic Aymaras and Church jections." Through them we learn that churches where 10,000 missionaries Growth, 1972). While his predecessors we have in Bolivia 75 percent profess­ from conservative missions in the were "telling the story," Douglas ing Catholics and 4.52 percent Protes­ United States are working represent a Smith ventures into further analysis tants. But, at the same time, 65 percent mere 3 percent of the evangelical popu­ and strategizing for the near future. "unreached" animists (Aymaras) and lation (near 20 million in total). Smith's The author has two main con­ syncretists (Quechuas), 20 percent final appeal is to "the forty missions" cerns, one is missionary, the other is non-Christians living among Chris­ working in Bolivia-not to the Bolivian denominational: (1) to reach the tians, 10 percent nominal Christians, churches. unreached in Bolivia (65 percent), and and 5 percent committed Christians. It For our author, "mission" is essen­ (2) to spur his "mission" (AEM) and its is not said, however, where from and tially first-contact evangelism and related "national church" (Evangelical how he gets the figures on "commit­ church planting. "Christian nurture" Christian Union, ECU) to move from ted" and "nominal" Christians. and "service" are secondary, distracting its 3.8 percent growth per annum to the This is a handbook of sorts, a tasks, and there is no indication that 12 percent annual growth of the Prot­ "how to" book, and the author applies they may be an integral part of mission estant movement in the country. Smith uncritically all the insights, findings, and the gospel. In Smith's concentra­ believes present growth trends and fig­ and "principles" coming from the tion on strategy, something of the mili­ ures can be doubled in five years, and School of World Mission at Fuller tary language and spirit gets into the Theological Seminary in his search for understanding of mission: people are "some causes and cures" for the "Bo­ referred to as the "target" for evan­ livian unfinished task as we approach gelistic strategy. I wonder if, in our zeal 1980." Smith has used the whole bag of for evangelization, we run the risk of Mortimer Arias, born in Uruguay, served as bishop McGavran's concepts and terminology, treating people as objects rather than oftheEvangelical Methodist Church in Bolivia, and Alan Tippet's missionary anthropol­ subjects. (Could we say that "evange­ it; now Executive Secretary of the Council of Eoan­ ogy, Ralph Winter's cross-cultural lization is for people and not people for gelical Methodist Churches in LatinAmerica, with missiological strategy, and C. Peter evangelization"?) In his "ethnostrate­ offices in La Paz, Bolivia. Wagner's elaborations on the "homo­ gy," Smith discusses the "spiritual

July, 1979 115 needs" of the people, distinguishing the name of the gospel of Jesus Christ, Mission-Pocus.vols, 1-6 (1972-78). between "animistic Aymaras," IIsleepy or the efforts of other evangelical Quechuas," and "syncretistic Mesti­ churches to recover "the whole gospel zos." He also recognizes the need for for the whole person." These omissions Elkhart, Ind.: Mennonite Board of Missions, contextualization of the gospel in each in the case of Bolivia, where the vast 1978. Pp. 348 in total. $10 per set. culture. The impression I gather, how­ majority live in conditions of sheer ever, is not so much that this should be poverty, marginalization, and inhuman Mission-Focus began publication in the done .iJ1, order to make people more repression-like those in most Latin fall of 1972 and has since appeared five fully human (liwhole" in the biblical American countries in this decade-are times yearly, in September, November, understanding of the word) but as a not justifiable in the name of any strat­ egy that carries the name of Christian January, March, and May. Issues range way to hook them for church growth. in size from six to sixteen pages each, This impression is reinforced by the and claims to be "good news to the poor." The book has information value with a sixteen-page supplement on fact that Smith-who should know the "Crucial Issues in Theological Educa­ situation in Bolivia and Latin America for church executives and teachers, but is very limited in terms of understand­ tion" included in May 1977. Volume 6 very well-never mentions the rele­ was extended by two additional num­ vancy for missionary strategy of the ing and helping the mission of the Christian church in our' continent to­ bers (September and November 1978) amazing renewal of the Roman Catho­ to complete the first series of the jour­ lic Church, and its significant efforts day. -Mortimer Arias nal, and it is that entire series which is on behalf of the poor and oppressed in now available at the modest cost of $10. It may be ordered from the Men­ nonite Board of Missions, Box 370, 50 Meditations. Elkhart, Indiana 46515. The articles in this series cover a wide variety of mission concerns. Au­ By Kosulee Koyama. Marylcno//, N. Y: : thors, both Mennonites and others, in­ Orbis Books, 1979. Pp. 191. Paperback clude such well-known figures as R. $4.95. Pierce Beaver, Jonathan Chao, Donald Jacobs, Gottfried Oosterwal, Wilbert R. Earlier versions of this book appeared enced by Uchimura, the Japanese Kier­ Shenk, Charles R. Taber, and Andrew in Asia as Five Minute Theology and kegaard, Koyama steadfastly evades F. Walls. An index at the end of the Pilgrim or Tourist. Those more the systematic. If there is an overarch­ final number is a complete alphabetical Koyamaesque titles better suggest this ing form to these "meditations," it is as listing of both authors and articles in book's character, its provocativeness a theological travelogue. The airborne the series as a whole. and its pointing to the deepest and theologian sees "something more" in Shenk, a member of the Editorial most difficult questions facing the the elevators at Rangoon's Shwedagon Council, describes the target audience world church through brief parables, or Pagoda, the Hong Kong ferry, the spa­ of Mission-Focus as "thoughtful con­ pensees. ciousness of Australia, waiting in line stituents who would not take time to On rereading, it occurred to me in Singapore. The concreteness of these work their way through the profes­ that these theological haikku constitute snapshots is demanded by Koyama's sional missiological journals." He adds an Asian Scretotape Letters. Koyama lacks Particular Orbit Theology, his sense for that "MF has addressed issues from a the Oxford den's dexterity with En­ the"mother tongue" of every theologi­ free/believers church perspective." In glish but also Lewis's embarrassing cal utterance. this reviewer's opinion the articles are ethnocentrism, which painfully dates The level is not always constant. of lasting value, and both libraries and his work. Sometimes brevity produces the ab­ individual students of Christian mis­ D. T. Niles once wrote that only stract rather than the provocative. The sion will want to have this indexed one deeply tempted by Buddhism can language is colloquial, fumbling for compilation available for reference. effectively proclaim the gospel to the right expression, but sometimes a Studies of this quality are useful to Buddhist. Perhaps only one who feels phrase pierces: "only theologians get people who do read the other another religion in his bones can really nervous in the chapel." Typically these missiological journals, as well as to discourse on the theology (as opposed meditations lead up to Scripture, rather those who do not, and the relevance of to the history) of religion. Despite his than proceeding from it analytically, such articles is by no means limited to nine years of study in this country, commending the gospel in Anselm's people of the Anabaptist traditions. Koyama remains completely Japanese, way. A new series of Mission-Focus began and this cross-cultural experience al­ Koyama, a missionary from the with the March 1979 issue. The journal lows him to communicate his involve­ United Church of Christ in Japan, has now been redesigned as a quarterly ment in nature and his reverence for taught theology in Thailand, directed (twenty-four pages per issue) at a Asian cultural traditions: "it gives me the Association of Theological Schools yearly subscription price of $5. special joy," he writes, "to know that in Southeast Asia, and now teaches in -Norman A. Homer he [Buddha] was an Asian." New Zealand. He is a member of the A student of Luther and influ- World Council of Churches Faith and Order Commission and is married to an American. His life wraps up, like that Norman A. Horner is Associate Director of the Japanese cloth, most of the contradic­ Overseas Ministries Study Center. Alan Thomson was a fraternal worker from the tions and tensions of our time. He United Presbyterian Church, US.A. in Iran, Indo­ communicates in a way to enchant the nesia, Singapore, and Hong Kong for a total of young, intrigue the mature, and upset fiffeen years. Currently hetoorks in thePresbyterian the theologians. Historical Society, Philadelphia. -Alan Thomson

116 Occasional Bulletin Faith and Freedom: Toward a to hear and respond to what liberation Theology of Liberation. theologians are saying to us. In other words, I am much less sanguine than By Schubert M Ogden. Nashville, Tenn.: not deal with the systemic evils of pov­ Ogden is, that our way of doing theol­ Abingdon Press, 1979. Pp. 128. Paperback erty, hunger, exploitation, and mani­ ogy, and "theology done from the un­ $3.95. pulation that are the very stuff of derside of history" can be integrated Third World life and Third World theol­into a synthesis as successfully as the Schubert Ogden, professor of theology ogy. Those of us "up north" may have present volume suggests. More power at Perkins School of Theology, South­ to be challenged to the very core of our to those who try, but there is still a ern Methodist University, has a de­ theological being-both substantively long road ahead. servedly fine reputation as a leading and methodologically-if we are truly -Robert McAfee Brown process theologian. He is a clear writer who also has a concern to relate theol­ ~\ ogy and ethics. ~Q\)~ ~'I\O As a North American, Ogden is concerned to explore the implications ~~,,\C of liberation theology for his own con­ EVlNGELICAL stituency. After indicating four points where he feels liberation theology is REVIEW OF THEOLOGY deficient, he sets out to provide a con­ Published bythe Theological Commission of the World Evangelical Fellowship. structive alternative. One of his partic­ Editor: Bruce J. Nicholls, New Delhi, India ular charges is that liberation theology is not really "theology," but "witness," • Saves you time and money-no need to buy and sort i.e., an expression of Christian faith through dozens of theological journals in many languages insufficiently grounded in an adequate to select the important articles. Our editorial staff and cor­ metaphysic. (Proceeding from a differ­ respondents around the world do it for you. ent set of assumptions, Alfredo Fierro has argued much the same case in his recent polemic, The Militant Gospel.) • Covers the whole spectrum of evangelical thought­ "Theology" has to give adequate rea­ not just from one nation. denomination or school. Not a sons for its assertions, whereas "wit­ theological "reader's digest", but a compilation of full-scale ness" does not, and liberation theolo­ articles drawn from world-wide sources. gians, while fine witnesses (so the argument goes), tum out to be poor • Bridges the gap between theologian and pastor-c-ar­ theologians. This is a deficiency with ticles are selected for usefulness and relevance to current which Ogden would characterize many issues in the global body of Christ. other schools of theology, were they the subject of investigation. The main burden of Ogden's re­ sponse is to clarify both the difference Contents of April 1979 Issue and the connection between the exis­ Believing in the Incarnation Today by Richard Bauckham tential meaning of God for us (chap. 2) The Fundamentalism Debate: A Survey of Reviews of James Barr's and "the metaphysical being of God in Fundamentalism bv A. N. S. Lane himself [sic]" (chap. 3). The order of Questions Concerning the Future of Africa Christianity by Dick France raising the questions is important, The Theology of Liberation in Latin America by Emilio A. Nunez Evangelism in a Latin American Context by Orlando E. Costas though in actual fact the concerns of A Selected Bibliography for Christian Muslim Workers by Warren Webster the second chapter could have been The Church and Social Transformation by Leon O. Hynson formulated (and perhaps initially were) Nervous Breakdown: A Patient's View by Robert Smith quite apart from engagement with con­ Marxism and the Church in Latin America by Andrew Kirk New Styles in Theological Education by Samuel Amirtham temporary Third World theology. Training Christian Workers by Elizabeth R. Jaoaiera I find Ogden's concern in this vol­ Plus book reviews and a Journal survey ume praiseworthy, i.e., the importance of hearing what liberation theologians are saying, and asking what we could contribute to the overall venture. But I am left with a nagging doubt about -- ORDER TODAY! -­ whether an actual bridge of communi­ One year's subscription of 2 issues for $4.00 (or £ 2.25). In U.S. send check to the cation has been established. I am not World Evangelical Fellowship, Dept. ERT, P.O. Box 670, Colorado Springs, CO sure that Ogden's concern for "free­ 80901. Overseas, send check to the World Evangelical Fellowship, Les Emrais, dom" and Third World concern for I Castel, Guernsey, C. I., U. K. I "liberation" are yet within hailing dis­ Name _ tance of each other. For this book does I Address _ I I Robert McAfee Brown is Professor of Theology and I Ethics at Pao{ic School of Religion, Berkeley, Cali­\ ------J fornia. '------""'" July, 1979 117 The Struggle for ment and a realism or pragmatism with Humanity-A~ents of Nonviolent respect to praxis. Change in a VIolent World. The portraits provide clear and compelling studies of the ways in By Marjorie Hope and James Young. which the various persons, and the Maryknoll, N.Y.: Orbis Books, 1977. Pp. movements with which they are iden­ ix, 305. $8.95; paperback$4.95. tified, deal with the dilemmas and dif­ ficulties, the aspirations and achieve­ This is an immensely helpful and valu­ exposition of their philosophy or ments of those who seek to bind to­ able book. Marjorie Hope and James ideology, a description of their aspira­ gether those common dimensions of Young-a husband-and-wife' team tions and accomplishments, an expla­ their respective tasks into a creative who share one position in the Sociol­ nation of their theory and practice of and coherent "philosophy" and an ef­ ogy Department of Wilmington nonviolence, a delineation of the ways fective program of nonviolent action. College-have rendered a very signif­ in which their leadership has been One further word about the icant service in bringing together these "institutionalized" into movements, "commonalities" among them. They portraits of men and women (and in and an evaluation of their impact on are leaders because they "have been one case a "movement") who are lead­ and contribution to nonviolence. able to articulate the deeply rooted val­ ers in the nonviolent struggle for social A brief look at some of the prem­ ues of a growing minority, because change. ises and conclusions of the authors they have cultivated the patience re­ Who-and what-are these lead­ may be instructive as to the tenor and quired to sustain long-term efforts," ers? The Movement for a New Society, substance of the book. Nonviolence and because each possesses "a certain based in Philadelphia (individuals can effect significant social change charisma." who have grouped together to "live the and, indeed, can achieve what vi­ Hope and Young have written a Revolution now"); Lanza del Vasto in olence has failed to do (and by its na­ book of immense importance because France (the community of the Ark); ture, the authors contend, cannot do); they have brought to it very considera­ Dom Helder Camara of Brazil ("voice nonviolence is more than "passive re­ ble skills as writers and a deep com­ of the Third World"); Cesar Chavez in sistance" or even "pacifism" ("most mitment to nonviolence. They have the United States (the farm workers as pacifists do not practice nonviolent re­ observed well (they were visitors to a "paradigm" of the Third World in sistance") and is a "new kind of mili­ and observers of these persons and the this country); Thich Nhat Hanh and tancy"; nonviolent activists "do not movements which have taken shape Cao Ngoc Phuong, now in exile in seek to reject or abolish power" but, around them) and they have combined France (personifications of the Third rather, recognize that it is inherent in an unmistakable admiration for and Way-the Buddhists-in Vietnam) all social and political relationships appreciation of these leaders with a and Kenneth Kaunda of Zambia e'fac­ and that it must be used responsibly perceptive and judicious criticism of ing the Goliaths of the world"). and effectively in order to achieve the them. The portraits that the authors goals of peace and justice; peace can no It is worth noting that their own sketch with real grace and clarity com­ longer be identified with the status convictions-about the validity and bine several angles of vision: the nec­ quo but is concerned with effecting the efficacy of nonviolence-were deep­ essary biographical data, a discussion radical transformation of socioeco­ ened and broadened in the process of of the context of their life and work, an nomic and political structures; only preparing this book. They have been such a transformation can achieve "a led to move in the direction of more more humane society" (hence the title responsible living on the levels of per­ of the book); nonviolence recognizes sonal "life-style" and social action to the need for creating more genuine re­ effect the transformations so essential lationships (involving "face-to-face to the "struggle for humanity." The Richard A. Chartier is Editor of Fellowship, communication and real interaction") reader may well find that this book will the magazine of the Fellowship of Reconcilia­ and nonviolence requires a combina­ challenge him/her to a new and deeper tion. He served for fourteen years as a United tion of a moral and "principled" (reli­ commitment. Methodist missionaryin Argentina. gious and/or philosophical) commit­ - Richard A. Chartier

Toward Vatican III. The Work to be stated at the outset, Why Vatican That Needs to Be Done. III? Or, Why Vatican? Those who picked up the slogan of December 1965 Edited by David Tracy, Hans Kung, and when Vatican II adjourned, "Not an Johann B. Metz. New York: Seabury Press, end, but a beginning," assumed that 1978. Pp. xi, 333. $14.95; paperback $5.95. the modem conciliar process would re­ quire stock-taking after some years and This is a collection of position papers 1977 with the collaboration of the edi­ then another council to carry the Ro­ presented at Notre Dame University in torial board of Concilium, There is qual­ man Catholic Church a stage further in ity and timeliness here, which might be reform. Rene Laurentin and Giuseppe expected in a troupe of twenty-eight Alberigo write explicitly what others [. Robert Nelson is Professor ofSystematic Theology writers that includes such eminent imply and what comes across force­ at Boston University, United Methodist, and a Catholics as Schillebeeckx, Metz, fully to this reader: " ... can one any long-time ecumenist as both executive secretary and Kling, Laurentin, Dulles, Curran, and longer think of a council other than as chairman of the Commission on Faith and Order of Murphy (Roland, that is.) ecumenical?" (p. 170). For all of its no­ the World Council of Churches. My general conclusion about it has table ecumenical impact, Vatican II was

118 Occasional Bulletin the council of one church body. It was Faith Meets Faith: Some Christian not "ecumenical" even by the stan­ Attitudes to Hinduism in the dards of its own expounded theology Nineteenth and Twentieth of ecumenism. If there is to be another Centuries. council of such proportions, then, why not let it be genuinely ecumenical? By Erict. Sharpe. London: SCM Press, Hans Kung's paper is a clarion call 1977. Pp. xio, 178. Paperback £ 2.95. to ecumenical unity without tarrying. His words give vivifying power to a This book belongs to the increasing other faiths. The present volume conviction and movement which lately class of studies that address them­ serves as a valuable introduction to has been obscured. In a more temperate selves to the question of the relation of this discussion. manner, Avery Dulles espouses a com­ Christianity to the religions of the Eric Sharpe is professor of reli­ prehensive unity with freedom for di­ world; or, more exactly, to the attitude gious studies in the University of Syd­ versities. Christians should take theoretically ney, Australia. Previously he was a The challenge to ecumenical mis­ and practically toward adherents of senior lecturer in the University of sion is sounded by Eduard Schillebeeckx. "The quest for salva­ tion," he writes, is "the stimulating force in modem history, even in those cases where religion is explicitly dis­ avowed" (p. 27). His analysis of the deeper needs of persons and all hu­ MISSION WESTMINSTER manity is clear and sound. But the es­ QUESTIONS ANSWERS say is flawed, I would say, by his con­ spicuous reticence about Jesus Christ. In reflecting upon the human condition • How can a missionary on fur­ August 13-17, 1979 and the necessity of significant praxis lough study critical mission Leadership Development in the Third he has (perhaps unintentionally?) al­ issues in an academic com­ World Church lowed "religion" to displace the living munity while fulfilling other Samuel F. Rowen, Harvie M. Conn Christ of the gospel. responsibilities? The strictly Catholic issues dis­ September 6-19, 1979 cussed have to do with canon law. • How can a third world Christian Mission in Northeast Asia * Writers give no comfort to traditional­ churchman find time to an­ Susumu Uda, Harvie M. Conn ists, however. Peter Huizing is espe­ alyze trends in liberation cially trenchant in calling for a modem, theology? October 1-12, 1979 Theology ofMissions· ecumenical reconception of church law. • How can a missionary ad­ One essay on liturgy stands out. It Edmund P. Clowney ministrator take a leave to is a fine English translation of the November 5-16, 1979 Spanish by Luis Maldonado. Using in­ study strategies for leader­ sights of Eliade and Ricoeur, he shows ship development? Theologies of Liberation· the deficiencies of the brief but wordy Harvie M. Conn liturgies of today and appeals for a rec­ February 5-15, 19aO ognition of the necessity and power of Christian Ministry in the Third World· symbol and imagery. His position Harvie M. Conn might be called the traditional liturgy of the future. March 3-14, 19aO Not much attention is paid to local Protestant Perspectives on the Poor' communities of the church. The "intel­ D. Clair Davis ligent layperson" would find several of the essays on the sociology of the In an effort to meet the needs of busy administrators, candidates, church to be uninspired and irrelevant. missionaries, and international church leaders, Westminster Certainly the social scientists do not Theological Seminary offers varied courses as modular seminars match the theologians in this volume. during 1979-1980. For information write: Director of Admissions, Some faults inherent in books de­ Westminster Theological Seminary, Chestnut Hill, Philadelphia, rived from colloquia have to be men­ Pa. 19118. tioned as a warning to future editors of such. There is neither identification of *Those taking these Master of Theology level courses for credit the authors nor an index of names and should allow for at least an additional week to complete full subjects. Two translations are done course requirements. awkwardly. Some papers are merely , extended outlines rather than essays. The Eastern Orthodox are plan­ ning their pro-synod in anticipation of UJ a council; and the World Council of Churches talks of a genuinely universal Westminster Theological Seminary council some day. This book keeps the discussion going. Chestnut Hill, Philadelphia, Pennsylvania 19118 -J. Robert Nelson

July, 1979 119 Lancaster, England. But his horizon is dismisses Karl Barth in very few cally different concepts in Christian by no means limited to the British em­ words, but gives a fairly full exposition and Hindu perspectives. One would pire. He earned his doctorate in theol­ of Hendrik Kraemer's The Christian also have welcomed the inclusion of ogy at Uppsala, Sweden, with his dis­ Message in a Non-Christian World, the some matters that were excluded by his sertation, entitled Not to Destroy but to textbook of the Tambaram Conference frame of reference-and considera­ Fulfil, on the work of J. N. Farquhar. in 1938. After this, because of World tions of space-such as a fuller discus­ Faith Meets Faith is primarily a his­ War II, there was a pause in discussion sion of Continental theology of mis­ tory of the discussion of religious rela­ until after 1945. Sharpe continues to sions even before Barth, or more re­ tions. The limitations expressed in his summarize minor developments until cently, the findings of the 1974Interna­ subtitle should be carefully observed, practically the date of his publication, tional Congress on World Evangeliza­ for the author concerns himself with although he feels that these were often tion at Lausanne. One misses also even only one of the world's great religions, hardly as significant as those that had a brief mention of some well-known and he takes into account mainly only gone before. Perhaps the most valu­ names, such as Bishop A. J. Ap­ British and Indian contributions. After able part of his book is the section deal­ pasamy, Principal Sydney Cave, W. A. a brief account of the beginnings in the ing with Farquhar and Hogg, where Visser't Hooft, and D. T. Niles. But it nineteenth century, he quickly pro­ Sharpe makes use of the results of re­ may be ungenerous to make these sug­ ceeds with the radical change in mis­ search from his earlier books. gestions when he has given so much sionary attitudes owing to the work of Sharpe's work is very readable, that is truly useful. Finally, attention Dr.. Farquhar. While this was a signifi­ and will serve well to acquaint the may be called to the author's splendid cant advance, he shows that it was nonspecialist with many of the persons bibliography that is reprinted from the acutely criticized by A. G. Hogg of the and issues involved. He regards him­ Expository Times as an appendix. Madras Christian College, both at the self primarily as historian rather than -M. Hunter Harrison time and later. Hindus also found in constructive critic. But we may sur­ Farquhar's Crown of Hinduism a certain mise that his sympathies are in general condescension toward their national with a liberal point of view, not far faith. Reactions in the Brahmo Samaj, from Farquhar's when Hogg's criti­ the Ramakrishna movement, and later cisms are given their due weight. He Max Hunter Harrison, retired missionary of in Dr. S. Radhakrishnan are briefly re­ regards the Roman Catholic position in the UnitedChurchBoard for WorldMinistries, viewed. Next Sharpe discusses the po­ Vatican II as substantially an endorse­ worked in Ceylon (Sri Lanka) and India from sition of the American philosopher ment of Farquhar'S view of fifty years 1919 to 1965. He was sometime professor of William E. Hocking and the reports of earlier. There are points of detail where Old Testament and History of Religions, and the Laymen's Commission, following this reviewer would disagree with principal of the United Theological College, the Jerusalem Conference of the In­ Sharpe. For instance, his use of the Bangalore; lateractingdirector of the Mission­ ternational Missionary Council. He term "salvation," which means radi­ ary Research Library,New York.

The Politics of Altruism: A Study countries. The key factors analyzed are of the Political Behaviour of fund raising, constituency education, Voluntary Development and lobbying; and the thesis is that Agencies. these agencies behave in many re­ spects as political parties-an interest­ By [ergen Lissner. Geneva, Switzerland: ing and uncommon theory! Lutheran World Federation, Department Readers who have known little of of Studies, 1977. Pp. 340. Paperback the dynamics of voluntary agency $4.00. behind-the-scenes life will find many illuminating-and often disturbing [ergen Lissner, Danish by birth, comes Beginning with the assumption -facts and theories. Those who to an analysis of the politics of altruism that helping people is a political art, manage the .day-to-day affairs of from a political-science background full of choices and compromises, he these agencies will not be greatly sur­ learned through United Nations expe­ analyzes, on the basis of careful re­ prised by what they read but they will rience in Cyprus, study in the Philip­ search, the issues and performance of do well to wrestle with the analysis put pines, and volunteer development representative voluntary agencies forward. Contributors to voluntary work in South Korea, plus service on based in the North Atlantic world as agencies will, one hopes, seek to be the Board of Directors of Danchur­ they attempt to help the Third World. more discriminating in their giving chaid. Most recently, he has headed up The central question of the book is and openly inquisitive about the agen­ the Project Area on Peace, Justice and "how people of good will in the high­ cies they may support. Human Rights in the Lutheran World income countries can contribute most Chapter VI on "The Politics of Federation Department of Studies. constructively to the struggle for jus­ Constituency Education" is, in my tice in which the peoples of the Third judgment, a particularly useful study. World are the principal agents." Just what message do voluntary agen­ Lissner concentrates on the politi­ cies tend to convey to their supporting cal role of religious voluntary-aid constituencies, what worldview, what Eugene L. Stockwell, former Methodist mis­ agencies in their home countries, not concept of the role of the rich in a world sionary in Uruguay for ten years, is Associate in Third World countries, on the as­ of poverty? Is "constituency educa­ General Secretary for Overseas Ministries of sumption that policies of high-income tion" really a screen for promotion? the National Council of Churches of Christ in nations greatly impact the nature of Are the disturbing truths about our the U.S.A., a position he has held since 1972. services delivered in low-income affluent world's responsibility in caus-

120 Occasional Bulletin ing poverty elsewhere adequately rec­ again and again in different, guises in had turned to dictatorship in the same ognized, or glossed over? The com­ their daily decision-making, and each period. Since this period immediately plexities of development education are new situation requires a high degree of precedes the publication of his book, it many-and Lissner knows that-but independent judgment. The quality of is difficult to see how his book title can the rationalizations and distortions of their judgment depends, in my opin­ be justified. After its publication, an­ reality in voluntary agencies' media re­ ion, largely on three things: (a) their other dictatorship, the Dominican Re­ leases are also many. There are differ­ technical expertise, (b) their political public, has returned to democracy. The ences between agencies; the reader is acumen, and (c) their ethical integ­ Thai coup in 1976 snuffed out the 1973 not offered a choice between "good" rity." democratic revolution. There the end is and "bad" agencies, but right ques­ For facts, critical understanding, not yet in sight. tions are raised for the intelligent un­ and sympathetic wrestling with some In one of the book's many de­ derstanding of agency behavior, be it intractable realities in the world of vol­ pressing generalizations, Buultjens la­ crude or enlightened. untary agencies, The Politics of Altruism ments that many dictatorships have Lissner concludes this excellent is a most useful volume for the careful gained power "with relative indiffer­ study with no patent solutions. "Vol­ reader. ence" among the people. The second untary agencies face uneasy choices -Eugene L. Stockwell book considered in this review, by the team from the International Commis­ sion of Jurists, becomes here an impor­ The Decline of Democracy. Es­ tant response. William J. Butler is, a says on an Endangered Political New York lawyer with strong human Species. rights credentials; John P. Humphrey, former director of the UN Human Rights Division, is a distinguished Ca­ By Ralph Buuliiens. Maryknoll, NY: Orbis nadian who participated in the drafting Books, 1978. Pp. x, 150. $9.95; paperback of the Universal Declaration on Human $4.95. Rights; G. E. Bisson is the chairman of the NewZealand Section of the Inter­ The Decline of Democracy in the national Commission of Jurists. Their Philippines. study of the conditions in the Philip­ pines under the Marcos dictatorship is By William! Butler, John P. Humphrey, and somewhat more ample in its analysis of G. E. Bisson. Geneva, Switzerland: Interna­ the system than the already well­ tional Commission of Jurists, 1977. Pp. vii, known and praised Amnesty Interna­ 97. Paperback Sir 10.00. tional report, which by its own self­ imposed terms must always limit itself Ralph Buultjens is a distinguished po­ Not far from Buultjens's birth­ to the actual condition of political pris­ litical scientist, born in Sri Lanka. His place are Malay societies where, before oners. book begins with a hopeful note, the advent of Islam and Christianity, The IeJ team traces how Marcos putting to rest the notion that democ­ village democracy had been thriving. systematically and by abuse of the racy is of Grecian origin. Hopes are The historian N. J. Ryan recalls that the constitution brought about the decline quickly dashed, however, when, in­ Malay customary law, the adatperpateh, of Philippine constitutional processes stead of taking the obvious next step of "regulated the life of a village commu­ but in the face of obstinate resistance

I examining representative world cul­ nity with as little repression as possi­ had to imprison thousands of innocent tures to determine whether democracy ble" in an ideal system which was citizens. Imprisonment by the thou­ might not in fact have always been a "above all, humane and personal, fra­ sands has always accompanied the fall universal, rather than a Greek or west­ ternal and democratic." of a democratic government to dicta­ ern value, he proceeds to fall into the Even after the advent of Islamic, torship and the "relative indifference" "Kennan confusion," not distinguish­ Hindu, or western centralized govern­ noted by Buultjens is simply not sus­ ing the forms (Buultjens calls them ment, the spirit of substantive village tained by historical fact. "the architecture") of democracy from democracy persisted. Filipino historian Neither book, the second with its substance, that "social condition," Horacio de la Costa notes that in East good reason, mentions the role of ex­ as the American Heritage Dictionary Asian kingdoms (including China and traneous forces in the installation and would put it, "of equality and respect Japan) when the central monarch was continuation of dictatorships. This re­ for the individual within the commu­ satisfied with enough tribute and (per­ viewer just cannot see how a serious nity." So, as Kennan would call haps) concubines, he left the villages to study of the success or failure of de­ nonwestern democracies "transplants" make their own day-to-day decisions. mocracy particularly in developing so­ from the Anglo-Saxon West, Buultjens This was particularly useful, since in cieties can be made without assessing calls them "tentative implants" with premodern times communications sys­ the impact of such things as U.S. mili­ fragile chances for success. tems did not permit too much central tary aid to right-wing dictators. It is political control. Thus was developed, only to be hoped that the Buultjens thesis is not utilized to enrich the de­ Raul S. Manglapus, former senator and foreign as the hedge against centralized repres­ bating arguments of extreme conserva­ secretary ofthe Philippines, is nowlivingin exile in sion, the Malay adai, the British com­ tives and wavering liberals in the U.S. the United States and is president of the Movement mon law, and the Germanic wergeld. Congress who are importuned to con­ for a Free Philippines. He is a Distinguished Ad­ Buultjens appears to dismiss the tinue military aid to Park, Samoza, junctProfessor at theSchool ofInternational Service, significance of the return to democracy Marcos and-until recently-the Shah. American Univtrsity, Washington, D.C., and au­ in Portugal, Spain, and Greece, as well -Raul S. Manglapus thor of Philippines: Silenced Democracy as India in 1974-1977, but fails to note (Orbis Books, 1976). whether any democratic government

July, 1979 121 The Flaming Center. A Theology While he insists on "No Other of the Christian Mission. Name," Braaten questions whether people of all cultures can encounter By Carl E. Braaten. Philadelphia: Christ only through the Hellenistic in­ Fortress Press, 1977. Pp. vi. 170. $8.50. terpretations of Ni.caea and Chalcedon. He recognizes the cross as the supreme Systematics, at its best the keeper and read him. For instance, he rejects the model for mission and suggests, "The communicator of the faith, at its worst salvation that Karl Rahner and his dis­ crucifixion of the Christian mission in has been head jailer in the captivity of ciples find in the non-Christian reli­ our time may be the essential medium church and mission. Carl E. Braaten, gions, but then he chides those for the hope of its resurrection in new overseas "M.K." (missionary kid) and evangelicals who are too quick to arro­ forms of spiritual power and universal professor of systematic theology at the gate to themselves God's executive validity" (p. 83). Lutheran School of Theology in privilege in making final disposition of He warns that "neo-isolationism Chicago, opens the prison gates from the people he has made and redeemed. in politics can easily be transferred to the inside in this stimulating book. "None are too bad to be saved or too religion" (p. 88). In a chapter on "The While Braaten goes over familiar good to be damned." Again, he is Future of Christianity in America," the ground, he leads on to fresh insights. acutely aware of both plus and minus author sees hope in the politicizing of With Martin Kahler he calls mission factors in Luther's two-kingdom for­ the new breed of .evangelicals who the mother of theology. "Without the mulation. apply their biblical faith in the real gospel, the Church and theology have To the perplexing question "How world. But Braaten fails to take warn­ no root, without the mission they have should we relate the kingdom of God, ing from the old breed of evangelicals, no fruit." the Church, and the world in a theol­ who greatly outnumber the new. Their Liberals, moderates, and conser­ ogy of mission?" the author replies, politicizing could prepare the way for a vatives will all find appreciation for "The answer is as old as the gospel. totalitarian takeover. some of their most cherished tenets, The flaming center of the Christian The final chapter, "The Liberation but none will be completely satisfied message is Jesus, the Christ of God, the of Mission and the Mission of Libera­ with Braaten. Just when he has Savior of mankind and the Lord of his­ tion," charges liberation theology with charmed them into thinking he has be­ tory. Our overriding concern is to re­ reducing Jesus Christ, the flaming cen­ come one of them, he turns and mind the Church of its task to proclaim ter of God's grace, to utopianism and criticizes some of their sacred cows. this message to all the nations until the legalism. Braaten spells out new "Ten Clearly, each of these groups needs to end of history." Commandments" for the church in its In his opening chapter on "Mis­ mission of liberation (pp. 160-61). He sion: The Mother of Christian Theol­ calls for broadened horizons of mis­ ogy," Braaten gives full credit to sion: liberation from sin through Pietism for motivating Christians to Christ's sacrifice, and from human op­ William ]. Danker served as a Lutheran mis­ mission, but pays a long-overdue trib­ pression through the sacrifices of sionary in Japan from 1947 to 1954, and is ute to the Enlightenment for its role in Christ's followers. presently Professor of Missions at Christ the abandonment of coercion as a mis­ - William J. Danker Seminary-Seminex in St. Louis, Missouri. sionary method.

Dialogue: The Key to Pauline and Augustinian terms," with Understanding Other Religions. intent to understand not only the es­ sence of Theravada Buddhism but also By Donald K. Swearer, Philadelphia: better to perceive what is the essential Westminster Press, 1977. Pp. 174. nature of Christian faith and life. Paperback $4.95. Swearer's own testimony is that "My study of Buddhism . . . has caused me This book by Donald K. Swearer, a pro­ cover deeper and broader aspects of to reconsider my Christian faith in a fessor in the department of religion at one's own tradition. Indeed, Douglas new light. Indeed, my involvement in Swarthmore College and author of V. Steere in his perceptive foreword to the study and teaching of Buddhism other books on Theravada Buddhism, the book has indicated this point with has enlarged and deepened my own has as one of its main themes what is his words "exposure, if intense particular faith stance." This is a the obverse of its title. That is, dialogue enough, to another great world reli­ statement which this reviewer could with other religious traditions through gion has often revealed neglected or make with equal force of conviction. study and, as much as possible, inter­ hidden facets of immense importance In his book Swearer aims at a personal communications with their in one's own religion." "sympathetic comparison" of the adherents, is an excellent way to dis- Swearer's focus is entirely upon "terms, concepts, and idioms that form Theravada Buddhism, especially in its the symbol systems" of Buddhism and classical forms, although he includes a Christianity so as to lead to the mutual long excerpt from a distinguished con­ enlightenment of both Buddhists and RichardH. Drummond, a former United Pres­ temporary Thai monk, Buddhadasa Christians. "The dialogue attempts to byterian missionary to Japan, is Professor of Indapanno. His methodology is to col­ be self reflexive." But the author's in­ MissionandHistory of Religionsat the Univer­ late this focus with "an analogous tent is not for himself or his readers to sity of Dubuque Theological Seminary in selection" in Christianity, namely, his pursue this study merely on the in­ Dubuque, Iowa. own position "fashioned largely in tellective level. He urges Christian

122 Occasional Bulletin readers not only to study Buddhism' Die Geschichte des Christentums but also to practice its contemplation in Lateinamerika. and meditation and thereby find that they are rediscovering important ele­ By Hans..[urgen Prien. Goitingen: ments in the tradition of Christian Vandenhoeck & Ruprecht, 1978. Pp. spirituality. Furthermore, the areas 1302. DM 158.00. which Swearer selects for comparison are more existential than philosoph­ This book is-at least in German, and Salvador and later as lecturer in Brazil. ical, that is, Buddhist and Christian most probably generally-unique. It is remarkable how objectively and ways of perceiving and relating to the Not only is it based on considerable without polemics Prien, a Protestant, world about them and of understand­ literature, but the author is also famil­ is able to present Latin American ing the meaning of human persons. iar with the Latin American reality: church history, during an era of church Swearer's understanding of the first, he worked there in connection and mission that was predominantly meaning of the traditional Buddhist with export trade and then, after study­ Roman Catholic. doctrine of anatta (Sanskrit, an-iumani, ing theology, in a community of San Part I describes the peoples of the or nonself, is particularly perceptive. He sees the term as pointing to the overcoming of self-centeredness and selfishness rather than to nonexistence as such. That is, the issue is primarily spiritual and ethical, not ontological. One problem, however, that he shares with other writers is that for most of the book he speaks of both Buddhist and Christian depictions of the goal of transformation of self as if total or The Good News of the Gospel, Lesslie Newbigin reminds complete transformation of character us, was never meant to be kept a secret. The message of Salvation was were instantaneously achieved, entrusted to the church-so that, through the church, all nations might without due regard for the qualifica­ hear it. tions to be found in both Buddhist and Newbigin, former General Secretary of the International Christian sacred texts. For the first Missionary Council, finds in the life and work ofJesus both the authority time, on page 132, we find that we are and the model for the church's evangelical outreach. "Mission," he in fact dealing with a path "that in­ says, "is proclaiming the Kingdom of the Father, sharing the life of the cludes appropriate degrees and levels Son, and bearing the witness ofthe Spirit." of preparation culminating in a new Included in Newbigin's discussion ofthat calling are such mode of existence." key ingredients as the relation of the Gospel to world history; the recent Swearer's treatment of the tradi­ emphasis on church growth, conversion and the interaction.between the tional Buddhist doctrine of karma and Gospel and culture; and the conflict between Christianity and other its similarities with the biblical teach­ religions. • ing of the principle of sowing and reap­ Calling the church to a biblical and practicing belief in ing is excellent. His insistence upon the triune God, Newbigin provides a challenging expression of the the proper role of religious and ethical nature, authority and goal ofChristian world mission. practice of New Testament teaching is THE OPEN SECRET a helpful stimulus to casting off some by Lesslie Newbigin of the heavy freight of earlier Protes­ ISBN 0-8028-1752-1 tant sharp, but unbiblical, distinctions Paper, 208 pages $5.95 between "faith and works." Swearer, however, has not adequately per­ Reflecting the changes in the nature of mission activity ceived the "relational" elements in that have occurred during the past two decades, here is an up-to-date primitive Buddhist understanding of introduction to the practice of missiology. Beginning with an overview Dhamma (Sanskrit, Dharma), although of the place, significance and biblical foundation of the worldwide Buddhadasa himself uses language missionary task, the author proceeds to a survey of the goals of mission that points in this direction. Swearer to determine how most effectively to communicate the gospel today. also makes no attempt to understand Following chapters study the churches and regional ecumenical the Buddha or historic Buddhism in organizations in Asia, Africa and Latin America. terms of Christian theology. Pre­ Designed as an introductory text in the science of mis­ sumably he would regard this problem sions, Contemporary Missiology is a valuable resource for all Christians as quite another task. All in all, how­ who take seriously the worldwide mission ofthe church. ever, this is a fine work of perceptive insight and imaginative scholarship. CONTEMPORARY MISSIOLOGY: An Introduction -Richard H. Drummond byJohannesVerkuyl ISBN 0-8028-1754-8 Cloth, 504 pages $11 .95

Julv.1979 123 New World and the conquista. Part II Protestant context, new strategies like The author challenges some deals with the mission work of the dif­ church growth or in-depth evangeliza­ statements from American studies on ferent ecclesiastical orders, the colonial tion. the subject. Unfortunately, however, background of mission, the failure of a This book, however, is not written some of his citations to literature in the genuine Indian church, the reductions in a purely historical perspective. field are incomplete and the full title of in Paraguay, and the form of piety in While it contains an immense treasure the publications cannot be found in the the colonial age. Part III presents the of historical data, it should be seen also bibliography, which otherwise is very problems of the church during the as a contribution toward better under­ comprehensive (pp. 1188-1243). There enlightenment and the political eman­ standing of the present situation in is also an index of persons and sub­ cipation. Part IV describes the role of Latin America and the role of Chris­ jects. the church during the periods of res­ tianity there. Therefore even in some This book qualifies as a highly toration and scientism and also the de­ of the earlier chapters, problems are useful resource for Latin American velopment of the Protestant churches pursued right into the present situa­ studies, as a comprehensive presenta­ in Latin America, and finally the vari­ tion. Furthermore, the book is written tion of the problems involved and as a ous forms of folk religion, spiritism, from a viewpoint of "engagement," guide into the future of Latin American new religions, and the Pentecostal which joins theology and Christianity. movement. Part V shows the superre­ Gesellschaftskritik. Therefore the di­ -Fritz Kollbrunner, S.M.B. gional aspects of the churches: Vatican mension of economics is considered II, Medellin and, among the Protes­ and, of course, political statements tants, the ecumenical movement, then could not be avoided, for example, a the role of the churches during the dif­ certain appreciation of the Cuban revo­ Fritz Kollbrunner, a priest of the Bethlehem ferent revolutions, the theology of lib­ lution and a critical evaluation of the Mission Society of lmmensee, Switzerland, is eration, problems such as the lack of economic involvement of the United Lecturerin Missiology on the Theological Fac­ vocations, new methods or ways, such States in Latin America, although ulty at Lucerne, and co-editor of the Neue as the basic communities or, in the Prien is not a Marxist. Zeitschrift fur Missionswissenschaft.

The Gold-Crowned Jesus and Other Writings. power alone is not enough. People like you must help to liberate me.... Those By Kim Chi Ha: edited by Chong Sun Kim who seek only the comforts, wealth, and Shelly Killen. Illustrations by George honor, and power of this world, who Knotolton. Maryknoll, N 1':: Orbis Books, wish entry to the kingdom of heaven 1978. pp. xltn, 132. Paperback $5.95. for themselves only and ignore the poor and the less fortunate, cannot give Camus speaks of art as an Like the radical Christian Toyohiko me life again. Neither can those who "emancipatory force." To read these Kagawa of Japan, Kim Chi Ha nearly have never suffered loneliness, who re­ poems and other writings of Kim Chi died of tuberculosis and continues to main silent while injustice is done and Ha is to experience the reality of suffer frail health; also like Kagawa, he so acquiesce to it, who are without Camus's observation. Little wonder closely identifies with society's out­ courage. . .. Only those, though very that the oppressive Park dictatorship of casts-the beggars, prostitutes, and poor and suffering like yourself who South Korea has tried to silence this lepers. In his "Declaration of Con­ are generous in spirit and seek to help courageous and brilliant poet through science," written from prison as he the poor and the wretched can give me imprisonment and torture, for Kim Chi faced charges of being a communist life again.... People like you will be Ha's pen is indeed mightier than Park revolutionary, Kim Chi Ha spells out my liberators." .Chung Hee's swords. Rarely in our his nonideological stance as that of a Kim Chi Ha is a bold proponent of 'time has there been a clearer witness to radical democrat who believes in com­ liberation, yet anguishes over the prob­ .the role of the artist under oppression plete freedom of speech and "loathes lem of violence. Both Fanon and Gan­ than Kim Chi Ha, who says that "my privilege, corruption and dictatorial dhi speak to him in their opposition to urge to write is beyond my contro1." power." He says he is a Catholic who oppression. He warns that preaching In an excellent introduction, the believes in the prophetic religion of nonviolence can make people defense­ editors trace Kim Chi Ha's life from its love and for whom the greatest influ­ less and he admires the revolutionary origins in the poor southern province ence in his life has been his participa­ priest Camilo Torres, saying that such of Cholla, historically a seedbed of rev­ tion in the Korean Christian movement "agonized violence of love" is neces­ olution against Korea's oppressors, for human rights. sary. Even so, he remains uneasy and both foreign and indigenous. After In his play The Gold-Crowned Jesus, unsure about Torres's methods and wandering the countryside as a young Kim Chi Ha portrays Jesus as a statue calls himself a proponent of "true non­ man, Kim Chi Ha went to the univer­ imprisoned in concrete, with a golden violence." Furthermore, he says that sity and became deeply involved in the crOWD. He has been placed there by his personally he avoids membership in student protests of the 1960s, leading supposed followers who wield any secret organization and that he to his first imprisonment and torture. power-a company president, a priest, participates in activities consistent with and a policeman-and want him to the democratic process, such as writing bless the status quo and keep silent in and petitions, rallies and prayer meet­ Richard L. Deats, former UnitedMethodist mission­ the face of tyranny and injustice. ings. For those involved in the struggle ary and professor of social ethics on the faculty of When a leper speaks to him and asks, for peace and justice, there is no more Union Theological Seminary near Manila, Philip­ "What can be done to free you, Jesus, powerful voice to listen to than that of pines, is nowDirector of Interfaith Activities for the make you live again so that you can Kim Chi Ha. Fellowship of Reconciliation, Nyack, New York. come to us?" Jesus responds, "My -Richard L. Deats

124 Occasional Bulletin Einfiihrung in die Theologie der rishnan's Hindu philosophy. Here all Religionen. religions are embraced and affirmed as the gradual and concrete preparation By Horst Burkle. Darmstadt: for the mystical, time- and space-less Wissenschaftliche Buchgesellschaft, experience of brahman . Religions are 1977. Pp. x, 191. Paperback DM 29.00. seen as necessary means to that end, like lamps that are needed as long as This introduction to the theology of the made by Radhakrishnan's Hinduism, one is in the dark but are put aside non-Christian religions offers much in [ayatilleke's and Nakamura's Buddh­ when the sun has risen. This Hindu its three main chapters and its exten­ ism, and Nkrumah's African politico­ all-comprehension contravenes " par­ sive bibliography of relevant German, religious"consciencism." ticularistic" Christianity. The mystical English, and French publications. It The most comprehensive claim to entry into the formless, all-present summarizes, concretely illustrates, universality is that made by Radhak- brahman by the Hindu, who leaves the and systematically reflects on contem­ porary Christian understandings of and encounters with non-Christian re­ ligions. The understanding of non­ To keep abreast ofmissionary Christian religions today is the topic of the first section. Protestant thought work and scholarship in has moved from negative verdict (Barth) to mutual reconception in ~.~?Y ~'· " ·_~~ dialogue (Tillich, Pannenberg, six continents. . .. Ratschow). Roman Catholic theology .explores in the'wake of Vatican II latent structural interrelations between ~r~~~f~~~~~~~~~~~t~r; ~~~ Christian and non-Christian religion (Rahner, Heislbetz, Schlette). Keeps you informed through fea- ~ .....~* :~~~t -:;-:;? . ;,'/ In the second section paradigms of ture articles, theological probings, ? :;r ".-: ~;:;::-?:'~. :/ ,,,,"'" ./.... ."­ ...... ~;:.;.;,... -:-:.... .:..;-:. .«: .J"".".-' contemporary dialogue with other re­ reviews of new books , policy ~%:"/.::-...; . •: . ~ ;-:;:::;'...... -- • .. . ~ ;;..-:: -;;;"""'-.. '?:.,;.....,-~7 ligions are described and discussed. statements f rom miSSIOn agencies, . ~ . ~-;@ . Burkle selected the encounter with and reports from important confer- ~ :: .. ~?...... """ Radhakrishnan's Hinduism and its ences .lts bibliographies, checklists ....'?'..... ~.A~~ " . .~ . ~~~/ ~ ~ '. ~: claim to universal validity, with of mission periodicals, and cover- -9' • ; ~ . .:.----~ ,~. Buddhism and its existentializing re­ age of new doctoral dissertations .y. ~#/ ~ conceptions by [ayatilleke and are essential tools for mission ~ 6 &3;-?:: ~.z. studies. ."..' / ·?Y ~ : ::*?-?-'.~. Nakamura, and with African tribal re­ ~ ~ ~ 9',.::[~ '" ~~;:..;;. :-:!(~ ~ ~ ~~~q~;:~~~;r~ ~ ligions in their symbols, communities, You'll find much T hiird World t h oug h t 0-:;;'~...... '~"'" ...... ':";.. ~'; ..-:- ; ....a..-;..f4.;"~:=:-~~~.~-:.~~~ :~ ~ and " primal vision" (Taylor). In each in the Occasional Bulletin, because there o;.;:;;::':.~$?-;:"-:::2. ~; ~'·"- . h I f th .. I d ?~~~~-:~~:; ~~... case he shows how the interaction IS muc to earn rom e spintua an · ~t;;" =%~~:P.:"~ ·~ Yo'" .....­ adds to dimensions of religious under­ theological vitality of the churches in Asia, -::':::;::;":;:~:3-,~~~~;:' 0" ••// ; ~-::z,:,,%,:?r.-': , , ~~,.,./ standing and to public action. Africa, and Latin America-where the ~~*.?/;~~ ....-.:::::.:.,; In the last section, the epilogue, majority of Christians will be living in the -;:-.....&-::.::;,?'":a';;--:;;;;. . ;-:: ~ ~~~;;:-;;?~ ~~ .; the author explores "the universal year 2000. ::::~%:::-::'a-::.E~; element of Christianity and the other ~.:?~*k~~ ~ In short, there is much ferment-and oppor- '~; ':-'; : ;;;-;: ;;..' .~~~ ~ religions." The traditional notion of tunity-in world mission today . Keeping up is a -:'~~~\~.... the absoluteness of Christianity is no difficult job. The Occasional Bulletin can help . Mail ~ ~~ longer acceptable. It must be recon­ the coupon for your subscription, today. ceived as "the universal pattern" of Christianity. It is not an ahistorical, * The Occasional Bulletin of Missionary Research is a new quarterly once-for-all valid structuring but a journal, continuing the "Occasional Bulletin" from New York City's model that continues to come into Missionary ResearchLibrary. Editedby Gerald H. Anderson and Norman being in the encounter with the other A. Horner. Publishedby the Overseas Ministries Study Center. Ventnor. religions. It draws on and participates New Jersey. in them; it moves toward a com­ prehensive, universal shape. The fu­ Send me the OCCASIONAL BULLETIN OF MISSIONARY RESEARCH for : ture " catholic" communion emerges o three years $18.00 0 two years $12.00 0 One year $6.00 through the universalizing thrust in­ o new subscription 0 renewal 0 payment enclosed 0 bill me Please prin herent in the Christian tradition as Name _ much as through the catholic claims Address _ City State Zip _ Please allow 4 to 6 weeks for delivery of first issue . Make checks payable and mail to: Wolfgang Roth, Professor of Old Testament at OCCASIONAL BULLETIN OF MISSIONARY RESEARCH Garrett-Evangelical Theological Seminary in Circulation Department Evanston, Illinois , was projessor of biblical P.O . Box 443 studies at Leonard Theological College in Fort Lee, New Jersey 07024 [abalpur, India from 1960to 1965.

July, 1979 125 maya of the tangible world behind, impasse is not a final one but marks the Dialogue and Community: stands in tension with Christianity's place where we in fact find ourselves Ecumenical Issues in move into the open-ended but histori­ today. Both the Hindu and the Christ­ Inter-Religious Relationships. cally concrete future of an increasingly ian traditions are in their past and "catholic" church. present characterized by the interac­ By Carl F. Hallencreutz. Uppsala, Biirkle does not wish these op­ tion of the timed and the timeless, the Sweden: Swedish Institute of Missionary tions to tum into alternatives. He al­ spaced and the spaceless, the finite and Research; and Geneva, Switzerland: ludes to but does not press the thesis of the infinite, the personal and the trans­ World Council of Churches, 1977. Pp. Christian priority for the claim to be a cendent, the historically concrete and 109. Paperback $3.50. universal religion, incidentally a claim the mystically all-embracing. This cor­ that historically can be traced to prebib­ relation has made each pulse with life Carl F. Hallencreutz's studies of Chris­ lical ancient Near Eastem royal ideol­ many times. Can this kind of interrac­ tian attitudes toward non-Christian re­ ogy. He does argue that the move into tion also relate these traditions to each ligions have made important contribu­ the future can be made only within the other? Each is then welcome to cherish tions to the missionary literature of the course of the history of the church in its own heritage yet free to offer itself to World Council of Churches (WCC). steps that are faithful to Christian reve­ the other, ready for whatever recon­ This present volume, Dialogue and lation. Whatever contribution other re­ ception of religious existence and Community: Ecumenical Issues in Inter­ ligions will offer to the emerging uni­ community suggests itself to those Religious Relationships, constitutes es­ versal communion, it "waits to move who respond. Then the proper concern sential reading for anyone interested into the service of the presence of Jesus for continuity with the past will inter­ in developments that have taken place Christ" (p. 138). In short, here a Christ­ act with the openness for the future. in the World Council and the Vatican ian universal claim faces a Hindu uni­ These reflections show how well since the 1961 WCC New Delhi As­ versal claim. Each seeks to affirm, em­ Burkle's book introduces and stimu­ sembly in the area of interreligious brace, and subsume the other. lates the ongoing dialogue. ecumenism. It may be seen as a sequel I am certain that not only for the -.:...- Wolfgang Roth to his earlier study, New Approaches to reviewer but also for the author this Men of Other Faiths (Geneva, 1970), covering the period from the Third Atheism and Liberation. World Missionary Conference in Tam­ baram in 1938 dominated by Hendrik By Anfonio Perez-Esclann. Translafed by Kraemer, through the post-World­ John Drury. Maryknoll, N. Y:: Orbis BOOKS, War-II period of emerging dialogue of 1978. pp. vi, 199. Paperbeck $7.95. world religions and world cultures.. After a brief introduction to I was fascinated when I picked up this also. ItO is too sketchy and too hurried. dialogue as a stance or posture of the book by the Venezuelan Jesuit Perez­ In less than twenty pages, we go church toward non-Christian reli­ Esclarin because I saw an attempt to through the theology of secularization, gions, Hallencreutz moves to a more harmonize liberation theology with the the theology of hope, and the theology detailed discussion of Vatican Council reality of our modem situation. The of liberation. Perhaps what is missing II's declarations on the church's at­ author attempts in three parts to come is something that the author .suggests titude to adherents of other religions, to grips with the problem of atheism in in his own very personal epilogue: "My and a series of WCC meetings-the the present day. In part I, he includes readers, if there are any readers, will Kandy Consultation (Sri Lanka, 1967), most of us as part of an "idolatrous probably find this book hasty, unequal the Uppsala Assembly (1968), the civilization" and attempts to demon­ and poorly worked out" (p. 199). Un­ Bangkok Assembly (1972-73), and the strate this particular opinion by an ap­ fortunately, part 2 is exactly that. Part fifth General Assembly in Nairobi in peal to the modem artistic scene, espe­ 3 is an interesting attempt to dialogue 1975. The balance struck between cially literature, plastic arts, and the with modem atheism. The author be­ Roman Catholic and Protestant contri­ cinema. The approach is interesting, gins with a treatment of Nietzsche and butions to interreligious dialogue is it­ but the author is not convincing. What then moves into a combined chapter on self noteworthy and represents a grow­ we have in chapter 1 is a very brief and Feuerbach, Freud, and Russell. There ing intra-Christian ecumenism. It cursory look at the artistic world. . follows separate chapters on Marx, seems appropriate that as Christians . In this world that cries out with Sartre, Camus, and Merleau-Ponty. All learn more about dialogue with non­ the absence of God, the author also of these people are indicators for Christians they also learn more about sees that an idolatrous people have Christianity and should be "purifying dialogue with each other! constructed idols. Prominent among agents for Christianity." These move­ Vatican Council II's declaration these are Science and Machine, Sex, ments offer clear guidelines to Chris­ Nostra Aetate represents the first offi­ and Consumption. Yet the author ob­ tianity in its attempt to bring God to a cial Roman Catholic recognition of the serves that not one of these idols has dehumanized world. legitimate searches for the absolute by brought liberation to our world. "Per­ In a brief epilogue, the author peoples of other faiths. Emphasizing haps only God, the liberator God, can states a lack of enthusiasm for his vo­ the starting point of our common hu­ manity it affirms that "the truth that really save us" (p. 69). cation and tells us that he is leaving the enlightens every man" is also reflected Part 2 is an attempt to see the true academic world for the life of active God as the key. I must confess that I identification with the oppressed. am disappointed in this second section My final opinion of the book is that Orbis has not given us one 10£ the fine-quality works from the Third Donald K. Swearer is a Professor in the De­ Calvin Aldmon isa Carmelite priest andAssociate World that we have been accustomed ·parlment of Religion at Swarthmore College ~ Professor at the Washington Theological Union. He to. Although readable and interesting, His most recent bookis Dialogue: The Key to snwd in Peru for four years, where healso obtai1!ed is just too unequal and sketchy. Understanding Other Religions (Philadel­ hisdoctorate in theology. -Calvin Alderson phia: Westminster Press, 1977).

126 Occasional Bulletin in non-Christian religions. Theologi­ the northern European and Indian per­ largely a descriptive book but it also cally the document argues for our spectives on dialogue; (4) the intra­ takes a position with which this re­ common humanity on the grounds of Christian dialogue, which has viewer is in full agreement: "Dialogue our common divine origin, and our emerged as one of the most significant has become a permanent Christian ob­ common search for transcendence. An­ byproducts of interreligious dialogue. ligation. . .. Nothing less than a new thropologically the declaration stresses Carl F. Hallencreutz has provided grasp of God's purpose for mankind as our shared responsibilities as mem­ us with a very helpful survey of WCC a whole is at stake." bers of the human community. Its mis­ and Vatican developments in the arena -Donald K. Swearer siological thrust builds on the dual rec­ of interreligious understanding. It is ognition of the riches of non-Christian traditions and the universality of God's salvific work in Jesus Christ. Hence, although it affirms the special role of the church in the history of sal­ vation, it also acknowledges divine grace in the conscience of people, and spiritual values in other religious cul­ tures. The world, in short, is viewed as a sacramentum mundi in which the CHRIST'S lORDSHIP church has a special place as the body of Christ, the people of God. In contrast to the theological em­ AND ROIOUS PlUIlAIJSM phasis from the Roman Catholic side, WCC consultations and assemblies have tended to emphasize the socio­ ACONSUlTATION FOR THE'''' economic and political implications of dialogue. Thus the Kandy Consulta­ October 24-27, 1979 tion (1967) advocated a dialogical life­ Union Theological Seminary in Virginia style appropriate to a pluralistic mil­ lieu with both people of other faiths FEATURED SPEAKERS and the secular person. It argued that such a style was necessitated by a ORLANDO COSTAS "common politico-ideological search Latin-American Evangelical Center for Pastoral Studies for integration within the framework of nation-building." The Uppsala As­ PIETRO M. ROSSANO sembly (1968) toned down the empha­ Vatican Secretariat for Non-Christian Religions sis on dialogue with people of other STANLEY J. SAMARTHA faiths, stressing Christ's challenge to both Christians and their neighbor. It World Council of Churches took a negative view of "religion" and WALDRON SCOTT did not refer to religious faith as an World Evangelical Fellowship integrating force in the process of na­ tional development. Yet the commit­ WILFRED CANTWELLSMITH ment to the centrality of dialogue with Harvard University people of other faiths continued, and moved in new directions. Stanley KRISTER STENDAHL Samartha's Zurich aide-memoire, Harvard Divinity School which preceded the Ajaltoun Confer­ ence (March 1970) with Hindus, OTHER RESPONDENTS AND PANELISTS Buddhists, Muslims, and Christians, based the dialogical imperative christ­ Arthur Glasser • Robert Schreiter • Margarethe B. J. Brown • ologically, and did not distinguish be­ Thomas F. Stransky. Gerald H. Anderson. Donald G. Dawe • Mary tween the church and other religions as Carroll Smith. Philip Scharper • Deotis Roberts. John B. Carman different ways of salvation. The Bangkok and Nairobi assemblies SPONSORS (1972-1973 and 1975) continued actual Center for the Study of World Religion, Harvard University. Diocese dialogue with living religious tradi­ of Richmond, Roman Catholic Church. Maryknoll Center for Mission tions within the respective cultures in Studies. National Council of Churches, Division of Overseas Minis­ which these meetings were held. tries. Overseas Ministries Study Center. Presbyterian Church U.S., Several significant themes emerge Division of International Mission. Southern Baptist Home Mission from this study: (1) the dialectic be­ Board, Department of Interfaith Witness. Union Theological Semi­ tween the secular context and the par­ nary in Virginia. Washington Theological Union ticular shape of the dialogical enterprise; (2) the key role played by FOR INFORMATIONAND REGISTRATION specific church leaders and theologi­ ans, e.g. Hans Kiing, Stanley D. Cameron Murchison, Jr. Samartha; (3) the special contribution Union Theological Seminary in Virginia from Asian and African Christians, 3401 Brook Road, Richmond, Virginia 23227 and the particular tensions between

July, 1979 127 historical-missiological survey was Courage, Church! done, in which the World Mission Conferences, the pertinent Roman By Walbert Huh/mann. Translated by Mary Catholic documents of the twentieth Smith. Maryknoll, NY:: Orbis Hooks, century, and some literature from the 1978. Pp. 149. Paperback $5.95. Third World were scrutinized for their views on mutual assistance. Third, If the temptation of bleakness or doubt whether they discuss prayer or are re­ there was a sociological study of a par­ or depression should strike you con­ flections on evangelization and cultures ticular relation of assistance between ceming the state of church affairs to­ or the conflicts inherent in two churches; and finally, there was day, you should reach for Biihlmann's transcultural mission today. If Chris­ the level of the socio-missiological case book to savor the contagious optimism tianity is not so much a system of studies. The most substantial contri­ and feel the rushing new pentecostal truths as a new impulse, a new hope bution was on this fourth level: it con­ wind which he spells out on every page pinned on the kingdom of God, then sisted of a study of the localization­ of this masterful little volume. mission is of the essence--a mission process in the Roman Catholic Church This Capuchin African missioner, concerned with openness, dialogue, of Zambia (Frans J.Verstraelen, An Af­ teacher, and author proved his theolog­ and witness rather than the defense of rican Church in Transition, reviewed in ical and missiological seriousness in his the sending world. The church as the the Occasional Bulletin, April 1977). impressive The Coming ofthe Third Church sign of God's love for the world shares Although "mutual assistance" (Orbis, 1977). This second book, trans­ the Good News of salvation, which en­ was not held to be identical with "mis­ lated from the Italian, assembles what compasses people's whole existence as sion," the material did lead the various are called a bit formidably in the subti­ they live, as they suffer, and as they researchers time and again to funda­ tle "Essays in Ecclesial Spirituality." hope in the here and now. Genuine mental questions about the nature and And the reading does tum out to evangelization gives our grim human purpose of church and mission. This be a spiritual experience of hope and family a compelling joie deoiore. Mission was largely a result of the explicit de­ joy and a thrust into the future where has a future! sire of the researchers to conduct the you are challenged to be church-as Like Teilhard de Chardin and study in an empirical way, i.e., to aim mystery, as life of Christ, as people of Thomas Merton, Biihlmann, in this for a mutual confrontation between God, as mission. In the chapter on book, gives spark and life and helps to sociological and theological ap­ "Universal Church and Local ignite the smoldering cinders of dis­ proaches. Here lies the most interest­ Churches," the new theology of the trust and discouragement. For hope ing, and simultaneously the most churches in Asia and Africa and Latin and freshness of view and spirit, be problematic, feature of the study. America is energized. The gospel there sure to read it. There can be little doubt that, theologi­ is seen not simply as a relic to venerate -Charles P. Davignon cally, "rnutual assistance" is a popular or a monument to admire but as a mo­ slogan and a desirable form for mis­ tive force impelling us in new direc­ sionary relations; but does the tions. "We ought to be grateful for this sociological analysis allow us to pro­ theological springtime and this out­ Charles P. Davignon is Coordinator ofthe Center for ceed beyond the conclusion that mutu­ pouring of the Spirit on the Church." Mission Studies at Maryknoll, New York, and ality is impossible as long as there are Some of the themes seem a bit Coordinator for the Mission Sending Societies of the differences in (economic) power? Can disjointed but they all tend toward a Americas. Father Davignon spent six years as a there be real mutuality on the material unity of Christian vision and vitality missionary in Peru. and spiritual levels? This is clearly one of the unresolved debates of the study. The author summarizes in one of his "concluding theses": "Mutual assis­ Wederkerige Assistentie van tance between churches may, sociolog­ Kerken in Missionair Perspectief. ically, be a 'structural impossibility' in the present situation, missiologically it By E. Jansen Schoonhoven. Leiden: can be called an 'evangelical utopia,' Interuniversity Institute for Missiological which can bring forth transforming and Ecumenical Research (lIME), 1977. power." This formulation is valid in its Pp. ix, 194. Paperback $4.00. own way, but indicates at the same time that we are still at a beginning This book presents a summary and an particular Church (or Churches) to an­ stage of knowing what"empirical mis­ evaluation of an interdisciplinary other particular local Church in order siology" should be. In this beginning study-project, initiated by the Dutch that the latter can respond more ad­ stage the present study is important. Interuniversity Institute for Missiolog­ equately to its calling to proclaim and Although it does not lead to clear new ical and Ecumenical Research, on the express the Gospel in its own context; concepts or methods, or to revo­ subject of mutual assistance between such assistance would, accordng to the lutionary conclusions about "mission churches. /I Assistance" is defined as norms of the Gospel, include mutual­ today," the process as such is highly "the missionary contribution which is ity." The subject was chosen for inten­ instructive, and it invites further re­ given by the Universal Church or by a sive research because it was under­ flection and involvement. The careful stood to be a concrete aspect of the and pleasant style of the author of the missionary mandate which presents report-a former director of the In­ its specific problems in the present teruniversity Institute and a former Libertus A. Hoedemaker spent four years in situation.. professor of missiology in Leiden, who Jakarta, Indonesia, teaching theology at the Research on mutual assistance was closely involved with the project Theological Seminary. He is now Lecturer in was conducted on four levels. First of from the beginning-brings out these Missiology and Ecumenics at the University of all, there was a study of the biblical­ qualities even more clearly. Gronigen, The Netherlands. exegetical materials; second, a -L. A. Hoedemaker

128 Occasional Bulletin Spirituality for Mission: Historical, Theological, and his sensitive treatment of major themes in contemporary missiology will be ap­ Cultural Factors for a Present­ preciated by all who are seriously con­ Day Missionary Spirituality. cerned with the very purpose of the Christian vocation. One might disagree By M ichael Collins Reilly, S.f Maryknoll, with some of the emphases and for­ N Y : Orbis Books, 19 78. Pp. 254. mulations found in this book, and even Paperback $8.95. with the overall perspective. But care­ ful readers will be informed and en­ Ten years of missionary experience in tribution to our understanding of mis­ riched; perhaps even provoked to ask the Philippines, plus some years of sionary spirituality. He provides us themselves some searching questions doctoral research under the direction of with a model for further research and a about the theological presuppositions the late Hans Hoekendijk in the ecu­ broad basis for discussion, debate, and of their own spirituality for mission. menical climate of New York's Union dialogue. His abundant references and - Eugene Hillman Theological Seminary, have gone into this scholarly and readable work by an American Jesuit. This is a serious effort to bring separated Christians together The Word Carrying Giant: The at the deepest level of the Christian Growth of the American Bible life, by focusing on their common mis­ Society (1816-1966). sion and by reflecting on the mission­ ary spirituality of eight key historical By Creighton Lacy. South Pasadena, Calif : figues: Colurnban, Boniface, Ramon William Carey Library, 19 77. Pp. vii, 312. Lull, Francis Xavier, Nicolaus Ludwig Paperback $5.95. von Zinzendorf, William Carey, J. Hudson Taylor, and Charles de Fou­ It is a great pity that American church scarcely aware of the existence of cauld . The qualities, constants, and members know so little about the work the American Bible Society. The funds variants noted in these historically dif­ of the American Bible Society. Their that support the society come, for the ferentiated spiritualities are analyzed own Bibles were probably published most part, from denominational bud­ with a view to the author's purpose: to by secular firms ; consequently they are gets rather than local churches-an- propose some elements for a spiritual­ ity of mission. Reilly disclaims any intention to offer a comprehensive theology of mis­ sion. But a spirituality is hardly separa­ ble from a theology, so three chapters Successful Christian are given to the presentation of "one approach to contemporary mission the-: Leaders Are Both ology." With significant input from the Roman Catholic tradition, the domi­ nant theology of mission in this book Committed and Skilled! comes from the ecumenical thinking Ted W. Engstrom takes a bold look at today's world associated with the World Council of and what it takes for committed Christians to get where Churches: e.g., everything in the ser­ they are going! Engstrom is executive vice-president of vice of Goers one mission is mission­ World Vision International, and co-leader of Managing ary-whether at home in Israel, in Tar­ ,tI· Your Time Seminars, and co-ed itor of the "Christian shish, or in Nineveh. The more con­ . Leadership Letter': servative theology of the evangelical .' churches, which also has elements in THE CHRISTIAN EXECUTIVE common with the Roman Catholic tra­ Welcome direction on more than 300 practical subjects dition, is not given the attention it de­ confronting all leaders of Christian organ izations. Edward serves . Yet this is the theology of most Dayton , director of World Vision 's MARC , joins Engstrom Protestant missionaries in the field to­ to share insights on goal setting , planning, work relationships, day, and of many Roman Catholics as accounting, overhead controls and more! (0136-7) Cloth $8.95 well. THE ART OF MANAGEMENT FOR CHRISTIAN LEADERS The fact that Reilly has not at­ Engstrom and Dayton 's first collaboration that has become tempted a grand reconciliation of the "the" handbook on the art of managing a Christian organ ization. various theologies of mission does not, "Two of the best on management makes this just about the best however, negate the value of his con- one book on the subject. " - Phil Landrum Christian Business Men's Committee of USA (2862-1) Trade paperback $5.95

WHAT IN THE WORLD IS GOD DOING? This fast paced volume of on-the-spot interviews with Christian Eugene Hillman, Professor of Religious Studies at leaders from around the world brings into focus Christ's Netoport College (Salve Regina) in Newport, Rhode challenge to "disciple the nations. " ". . . a rallying cry in the Island, is currenfly a Walsh-Price Fellow doing face of vast missions opportunity." - Dr. Carl F.Henry research on missionary activity among African no­ (0085-9) Cloth $5.95 WORD BOOKS, Publisher mads. He was a missionary in East Africa for Waoo. TX 76703 nineteen years.

July, 1979 129 other reason for their ignorance of its ment of the Bible Society in the United ble Society and the British and Foreign existence. It is high time that American States. Chapters 8 through 13 describe Bible Society went their separate ways, Christians realized the splendid work its worldwide outreach in the major often working in the same countries done by the Bible Society through the areas of the world-Latin America, Eu­ without proper coordination or years. Creighton Lacy, who worked in rope, Africa, Middle East, and Asia. cooperation. In more recent years they China and is now professor of missions The author has been careful to have pooled their resources to support at Duke Divinity School, has done us give us a full, fair, and faithful account one national Bible Society in each an immense favor by giving us this fine of the Bible Society's history. No at­ country. Many of these national soci­ study. tempt has been made to gloss over the eties are members of the United Bible The book is a work of meticulous difficulties and problems, especially in Societies organized in 1946. research and scholarship. As such its the early years when there was not a -J. Herbert Kane first appeal will be to church histori­ little competition, and sometimes op­ ans; but the contribution made by the position, on the part of the various American Bible Society is much too auxiliaries and agents in the various great to confine its scope to scholars. parts of the country. Opposition from f. Herbert Kane, Professor ofMissions in theSchool Anyone with even a casual interest in Roman Catholics was especially strong of World Mission andEvangelism at Trinity Eoan­ the modem missionary movement will in Latin America, where the gelical DivinitySchool, Deerfield, Illinois, served in find it not only enlightening and inter­ colporteurs suffered IIconstant verbal China under the China Inland Mission from 1935 esting, but downright exciting. assault and sometimes physical attack" to 1950. The first seven chapters deal with (p.179). the origin, background, and develop­ For many years the American Bi­

Dissertation Notices From the University of Aberdeen, Scotland

Bame, Michael Bame (Cameroun). Davidson, Allan Kenneth (New Zealand). Roxborogh, William John (New Zealand). "The Conception of the Primal-self in "The Development and Influence of "Thomas Chalmers and the Mission African and Biblical Thought: Its Im­ the British Missionary Movement At­ of the Church, with Special Reference plication for Pastoral Care." titudes towards India, 1786-1830." to the Rise of the Missionary Move­ Ph.D., 1978. Ph.D., 1973. ment in Scotland." Ph.D., 1979. Chiphangtoi, Saindi Daoide (Malawi). Mikre..Sellassie, Gabre Ammanuel (Ethiopia). IIWhy People Join the Christian "Church and Missions in Ethiopia ill Shenk, Wi/bert R. (U.S.A.). Church. Trends in Church Growth in Relation to the Italian War and Occu­ "Henry Venn as Missionary Theorist the Blantyre Synod of the Church of pation and the Second World War." and Administrator." Central Africa Presbyterian, 1960­ Ph.D., 1976. Ph.D., 1978. 1975." Ph.D., 1978. Okeke, David Chidiebele (Nigeria). Tasie, Godwin Onyemeachi Mgbechi "Policy and Practice of the Church (Nigeria). Cheong. Chee..Pang (Singapore). Missionary Society in Igboland 1857­ "Christianity in the Niger Delta 1864­ "Doctrinal and Exegetical Issues in 1929." 1918." the Hindu-Christian Debate during Ph.D., 1977. Ph.D., 1969. the Nineteenth Century Bengal Re­ naissance, with Special Reference to Prempeh, Samuel (Ghana). St. Paul's Teaching on the Religions "The Basel and Bremen Missions and of the Nations." Their Successors in the Gold Coast Ph.D., 1977. and Togoland 1914-1926: A Study in Protestant Missions and the First Cox, James Leland (U5.A.). World War." "The Development of A. G. Hogg's Ph.D., 1977. Theology in Relation to Non-Chris­ tian Faith: Its Significance for the Tambaram Meeting of the Interna­ tional Missionary Council 1938." Ph.D., 1977.

130 Occasional Bulletin OCT. 2-5 OCT. 16-19 Your Furlough: lime Off to Tool Latin America Realities for Up. Ted Ward . Institute for In­ Mission Today. W. Dayton ternational Studies. Michigan Roberts. Vice-President. Latin State University. America Mission. San:t10se. OCT. 3D-NOV. 2 Costa Rica. .' Roman Catholics and Protes­ tant Evangelicals in Mission: Bridges to Understanding. Thomas F. Stransky. C.S.P, Washington Theological Union. NOV. 6-9 Mission Patterns or Mission Perceptions in the Book of Acts? Paul s. Rees. Editor-at­ Large, WORLD VISION Magazine. NOV. 13-16 Religious Experience: Implica­ tions for Personal Growth, Community, and Mission. Thomas E. Clarke, S.J., Woodstock Theological Center; and Sister Francine Zeller, O.S.F., Center for Religious Development. NOV. 26-30 Charismatic Renewal in the Third World: Some Lessons for Mission. Walter Hollenweger, Professor of Mission, University of Birmingham, England. DEC. 4-7 Toward Creative Structures and Strategies for World Mis­ sion. Wilbert Shenk , Overseas Secretary, Mennonite Board of Missions.

JAN. 7-11 and .... ~.~. ~ JAN. 14-18 'F Global Perspectives on Christian, ~ ­ Witness. Seminars for theological ...."I students, co-sponsored by :T :·······················~ ··\, ·.. seminaries. Each week is a : OVERSEAS MINISTRIES Publishers of separate unit, but together they .: STUDY CENTER The Occasional ive a comprehensive survey of Bulletin of Missionary g Research the contemporary world mission. : Ventnor, NJ 08406 Academic credit may be arranged. : Gerald H. Anderson, DIrector, Norman A. Horner, Assoc. Director -25 : In a setting that invites reflection and renewal, we JAN. 21 • offer highly relevant courses of study for cross­ New Religious Movements as : cultural and international ministries, and accommo- Challenge to the Churches. : dations with a family atmosphere. Johannes Aagaard, Aarhus Uni-: . versity. Denmark; President of : ~EGISTRATION. $25 p~~ course. International Association for • With room and meals additional. Mission Studies. :0 Send application and more information DB FEB. 12-15 :..:....:.N;."..o.;AM..;.;.:E=--- _ Missio~ary Preaching: The : ADDRESS Gospel In Context. Samuel • ,;",,;,;;:;..:;;;;.,'-'=.=.:;;:...... ------Kamaleson, Vice-President-at-: CITY STATE ZIP Large, World Vision Interna- : COUNTRY tional. :.-=.;,..=.;,,;:.:;,;••~•...;".;..;•....:...-.-.-.-••-.-.-.-.-.-. -••-.-.-.-.-.-.-••-.-.-.-.-.-.-••-.-.-.-.-.-.-.-•• BookNotes InCotning Issues

Barbis, Peter f. Cultural Problems in Mission Silent Churches. Persecution of Religions in the Soviet-Dominated Areas. Catechesis among Native Ameri­ Arlington Heights, Ill.: Research Publishers, 1978. Pp. x, 531. $19.50. cans CarlF. Starkloff, S. f. Baseiti-Sani, Giulio. The Koran in the Light of Christ. Mission Interaction and Ethnic Chicago: Franciscan Herald Press, 1977. Pp. xiii, 223. $8.50. Minorities in the United States Roy t. Sano Buhlmann, Walbert. The Missions on Trial. Bruno Gutmann's Legacy Maryknoll, N. Y.: OrbisBooks, 1979. Pp. 160. Paperback $5.95. Ernst[dschke

Damsteegt, P. Gerard. Christianity in North Africa Today Foundations of the Seventh-day Adventist Message and Mission. Norman A. Horner GrandRapids, Mich.: Wm. B. Eerdmans Publishing Co., 1977. Pp. xv, 348. Paperback $7.95. The Legacy of Alexander Duff Gowing, Peter Gordon. MichaelA. Laird Muslim Filipinos-Heritage and Horizon. Quezon City, Philippines: New Day Publishers, 1979. Pp. xiii, 286. Paperback. No price Mission in the 1980s indicated. Desmond Tutu

Hooker, Roger. The Wilhelm Schmidt Legacy Journey into Varanasi. Louis f. Luzbetak, S.V.D. London: Church Missionary Society, 1978. Pp. 75. Paperback 60 pence. Looking at a Catholic Mission in joseph, Suad and Barbara L. K. Pillsbury, eds. Africa Muslim-Christian Conflicts: Economic, Political, and Social Origins. Per Hassing Boulder, Colorado: Westview Press, 1979. Pp. xxi, 245. $17.00. Book Reviews by Needleman, jacob and George Baker, eds. Calvin Alderson, Mortimer Arias, G. Understanding the New Religions. Linwood Barney, M Wendell Belew, An­ New York: Seabury Press, 1978. Pp. xxi, 314. $17.50,' paperback $8.95. thony Bellagamba, Robert McAfee Brown, f. R. Chandran, Charles P. Davignon, Panikkar, Raimundo, ed. Richard L. Deals, Gabriel Fackre, Eugene The Vedic Experience. Hillman, f. Herbert Kane, john Lavoie, Berkeley: Univ. of California Press, 1977. Pp. xxxoii, 937. $30.00. PaulLolfler, RaulS. Manglapus, Emman­ uel L. McCall, Donald McGavran, Wal­ Rabe, Valentin H ler G. Muelder, f. Robert Nelson, Eugene The Home Base of American China Missions, 1880-1920. A. Nida, C. Rene Padilla, Ernest D. Cambridge, Mass.: Harvard University Press, 1978. Pp. x, 299. $15.00. Piryns, Eugene Rubingh, Arne Sooik, Alan Thomson, Robert Wuthnow, Fran­ Shulman, Frankjoseph, ei cine Zeller, and others Doctoral Dissertations on China, 1971-1975. A Bibliography of Studies in Western Languages. Seattle: Univ. of Washington Press, 1978. Pp. zr, 329. $17.50; paperback $6.95.

Thomas, M M Towards a Theology of Contemporary Ecumenism. Madrasand Geneva: Christian Literature Society and WorldCouncil of Churches, 1978. Pp. iv, ChanKinKyouraddre5S~ 320. Paperback SFr 8.90. Please notify thROccasional Bulletin Wessels, Anionie. subscription office six ueeks in advance of De Moslimse Naaste. Op weg naar een theologie van de Islam. your move to insure uninterrupted Kampen: f. H Kok, 1978. Pp. 156. D.F1. 19.50. deliver» ofthe journal.

Wuthnow, Robert. Experimentation in American Religion. The New Mysticisms and Their Impli­ cations for the Churches. Berkeley: Univ. of California Press, 1978. Pp. x, 221. $12.95.