Vol. 5, No.2 nternatlona• April, 1981 etln• Focus on China hina, pride of the nineteenth- and early twentieth-cen­ ability to transform the academic abstractions about missionary Ctury missionary enterprise, has been "out of focus" attitudes into a concrete 'special work' among Buddhist devotees." among Christians in much of the Western world for over thirty Mott, a missionary statesman, never lived in China. Yet he prob­ years. The time of isolation is now over, and the longed-for ably had greater influence than any other foreigner on the emer­ possibility of renewed associations between Western and Chinese gence of China's Student Christian Movement and early efforts Christians has become reality. What form and direction should toward the kind of Christian unity that Chinese Christians find to such associations take? That question was often and wistfully be of such overriding importance today. raised by conciliar Protestants, Roman Catholics, and conservative A bonus in this issue is the article by Samuel Wilson, sum­ evangelicals throughout the period of alienation. On this much marizing trends in North American Protestant ministries overseas they are all agreed: the mistakes of the past must not be repeated. from data in the recently published twelfth edition of Mission Donald MacInnis contends that the attitude of missionaries Handbook. expelled from China in 1948 was parochial, institutional, and sub­ jective-that neither they nor their mission agencies had consid­ ered in any depth the issues of social justice smoldering beneath the surface of a civil war in that land. Most of their contemporaries in North American churches were surely no less parochial. But, as 50 The North American Churches and China, 1949-1981 MacInnis notes, recent events have finally enabled Americans to Donald MacInnis see the Chinese people as warm human beings rather than Marxist robots. 55 Discipleship and Domination: Mission, Power, and Not missionaries as such, but business people, diplomats, the Christian Encounter with China teachers, and tourists from the West are once again welcome in Richard P. Madsen China. Should some of these assume a missionary role, however 60 Mutuality: Prerequisite for Dialogue covertly? Richard P. Madsen issues a somber word of caution: "I China Program Committee, National Council of the Churches of would argue," he says, "that if missionaries follow the new eco­ Christ in the U.S.A. nomic and political trade routes leading from the West into China, 65 The Legacy of Karl Ludvig Reichelt they will again be perceived as part of the problems that the new Notto R. Theile relationship with the West will bring, rather than as solutions to 70 The Legacy of John R. Mott those problems." C. Howard Hopkins The China Program Committee of the National Council of the Churches of Christ in the U.S.A. insists that in all future relation­ 74 Current Trends in North American Protestant ships we shall need to recognize that the Chinese church is in a Ministries Overseas "post-denominational" as well as a "post-missionary" situation. Samuel Wilson How to be at the same time truly Chinese and truly Christian is 76 Selected Research Journals on Christianity in China much more crucial to them now than are the denominational is­ Donald MacInnis sues that still concern us in the West. 77 Fifteen Theses about China, the Church, and Present and future are never unrelated to the past, and there Christian Mission Today were great figures and mighty prophets in the earlier missionary Donald MacInnis enterprise in China. Two of them are here introduced in the Inter­ 79 Book Reviews national Bulletin's legacy series: Karl Ludvig Reichelt (1877-1952) and John R. Mott (1865-1955). Reichelt's uniqueness "did not con­ 85 Sixteen Outstanding Books on China and Christianity sist in his ideas about Buddhist-Christian relations ... but in his 94 Dissertation Notices of issionaryResearch The North American Churches and China, 1949-1981

Donald MacInnis

V T. Wu, a Chinese YMCA leader who served as general with no analysis of the social justice issues that had convulsed the ••secretary of the Protestant Three-Self Patriotic Move­ nation for more than thirty years. ment until his death in 1979, wrote this in 1948: "Why do I say that the situation of the Chinese Church is tragic? Because China Firmly trusting in Jesus Christ as Lord of Life, we believe that His is today face to face with the greatest change in its history, and in followers should radically deepen their knowledge of His way, their this period of great change the Christian Church, besides the neg­ commitment to His will, while looking squarely into the systems of ative reactions of feeling sorry for itself and trying to escape re­ thought and society which contend for the minds and lives of man­ ality, has nothing to say or do."l kind.... In China we dallied, and the end of an age has come. A new age has begun. What will be done elsewhere? Y. T. Wu was speaking of the Chinese church, but he might as well have included the missionaries, for new missionaries ap­ II. Religion and Ideology in China Today: The pointed to China as late as 1948 were not briefed on the social jus­ tice issues that smoldered beneath the surface of the civil war, Secular Challenge which by that time had engulfed most of China. Neither mission board executives nor missionaries on the field discussed these is­ For China's secularized society today, religion is not a threat; it is sues in depth. There was no big problem, it seemed; these distur­ simply irrelevant. I was asked during a recent visit to China if any bances would eventually go away as others had before." educated Americans still held to religious beliefs. My questioner, a middle-aged man guiding us through the Shanghai Industrial Ex­ I. Church, Mission, and the Chinese hibition' was stunned when I replied that many educated Ameri­ Revolution cans, including many in our group of eighteen that day, continued to believe and practice religion. He said that the study of scientific materialism, taught throughout China, demonstrates the fallacious Documentary evidence for this detached and naive attitude, which and superstitious basis for all religions. "The people and the peo­ abstracted church and mission policy and practice from the socio­ ple alone are the motive force in making history."! political realities of contemporary China, is the thirty-page report, A visitor is told repeatedly that the national constitution guar-I Lessons to Be Learned from the Experiences of Christian Missions in China, antees freedom of religious belief to all citizens of China. Vice I issued in 1951 by the China Committee of the Division of Foreign Chairman Deng Xiaoping's recent comment, "I couldn't care less Missions, National Council of the Churches of Christ in the U.S.A. about people's religious belief as long as they observe the law and (NCCCUSA).3 This report summarizes the replies of 152 American work hard,"? echoes Mao Zedong's often-cited reference to reli­ missionaries recently returned from China, responding to three gious policy in On Coalition Government (1945): "All religions are per­ questions: (1) What lessons have you learned from a missionary mitted ... in accordance with the principle of freedom of religious experience in China which would be suggestive of what should not belief. All believers ... enjoy the protection of the people's gov­ be repeated in other missionary fields? (2) What lessons have you ernment so long as they are abiding by its laws. Everyone is free learned which, in your opinion, should be incorporated in mission to believe or not to believe; neither compulsion nor discrimination work in other fields? (3) Were you to get back into China soon for is permitted."6 missionary work, what changes would you want to effect in your The reopening of Christian churches, Buddhist temples, and life and work? Muslim mosques in China in 1979-80 has brought great encour­ The answers to these questions, summarized in the report, agement to believers inside and outside China. Yet the official discuss missionary qualities, preparation, attitude, living condi­ Marxist view of religion has not changed, as can be seen from an tions, methods, strategy; and mission finances, policies, authority, article by Ren [iyu, director of the Institute for Study of World Re­ organization, and relations to the national church. Nowhere do ligions in Beijing (Peking): "Therefore we can say religious theol­ these missionaries, recently living in the midst of the greatest rev­ ogy on the one hand and science and revolution on the other olutionary upheaval in modern history, refer to that cataclysmic cannot tolerate each other, just as religious theology on the one event, or to the social forces that brought it about; nor do they hand and social progress and historical development on the other point to the need to understand and relate to such events in the cannot tolerate each other." For these reasons, lithe abolition of ... future. Their concerns are parochial, institutional, introverted, religious authority has become an important responsibility ... in subjective, focused on themselves, the mission, the church, and the the democratic revolution."? institution they served. Only in the concluding "Message to Mission Boards" does the report even indirectly allude to the Chinese revolution-and then Marxism and Religion-Nonantagonistic Contradiction

If a man with Ren's official stature can speak of abolishing reli­ gious authority, then how explain the recent easing of restrictions Donald Macinnis isDirector oftheMaryknollin China History Project and Coordinator for China Research at the Maryknoll Mission Society. He served as a Methodist mis- on religious practice? There are at least four ways to search for an answer. I sionary in China (1948-49) and in Taiwan (1953-66). He wasdirector of the China First, what is meant by abolishing religious authority? Since I Program for the National Council of Churches in the U.S.A. (1966-75) and director

I oftheMidwest China StudyResource Center (1975-80). He is theauthor of Religious the institutional structures of organized Christianity, Buddhism,

II Policy and Practice in Communist China: A Documentary History (1972). and Islam in China are now being reconstituted with official ap­

I

I 50 International Bulletin

I

I proval, we assume that Ren refers to the subjective authority of re­ ligious belief and tradition in the life of the family and individual, what Mao Zedong referred to as "the religious authority of the town and village gods."8 But according to Marxist theory the in­ International Bulletin exorable processes of history, not the heavy hand of government, ofMissionaryResearch will accomplish this goal. Second, with the opening of institutes and centers for the Established 1950 as Occasional Bulletin from the Missionary Re­ study of religion, and the convening of conferences where schol­ search Library. Named Occasional Bulletin of Missionary Research arly papers on religion are discussed, it appears that abasis for un­ 1977. Joined by Gospel in Context 1980. Renamed International derstanding of religious phenomena, a Marxist science of religion, Bulletin of Missionary Research 1981. is being sought. Official statements and documents make it clear that "all religions are the vain and erroneous responses of man to Published quarterly in January, April, July and October by the his feelings of impotence and fear in the face of natural and social forces."? Overseas Ministries Study Center Yet the principle of mutual antagonism between religion and P.O. Box 2057, Ventnor, New Jersey 08406, U.S.A. the democratic revolution does not necessarily imply a deliberate Telephone: (609) 823-6671 policy of eradicating religion, utilizing the results of .research in the Editor: Associate Editor: science of religion to that end. Believing that the persistence of re­ ligious belief and practice in the midst of socialist revolution is a Gerald H. Anderson Norman A. Horner nonantagonistic contradiction, and, as historical determinists, that Contributing Editors: religion will wither away in the course of history, the Chinese Catalino G. Arevalo, s.t. C. Rene Padilla Marxists are pragmatists, recognizing the realities of an actual, not R. Pierce Beaver Thomas F. Stransky, C.S.P. ideal world. Hence the post-Gang-of-Four liberalization of reli­ Mary Motte, F.M.M. Charles R. Taber gious policy, which recognizes the indefinite interim existence of Lesslie Newbigin Desmond Tutu religious belief and practice. The study of religious phenomena Anastasios Yannoulatos (science of religion) is just one of many scholarly disciplines need­ ed to enhance understanding of the total social context for socialist Books for review and correspondence regarding editorial matters nationbuilding. should be addressed to the editors. A third reason for the current religious policy is tactical, im­ plied in Deng Xiaoping's blunt remark cited above. China's two Subscriptions: $9.00 for one year, $16 for two years, and $22 major concerns for the immediate future are national security in for three years, postpaid worldwide. Individual copies are $4.00; the face of the Soviet threat, and the goal of national development bulk rates upon request. Correspondence regarding subscriptions known as the Four Modernizations. The goal of four moderniza­ and address changes should be sent to: International Bulletin of tions by the year 2000 was announced by Zhou Enlai as early as Missionary Research, Circulation Department, P.O. Box 1308-E, the Fourth People's Congress in 1974. In support of the four mod­ Fort Lee, New Jersey 07024. ernizations there was a call for the "positive development of re­ ligious study."lO Advertising: An example: an American friend reports that many of the Ruth E. Taylor teachers he met at the Foreign Languages Institute in Tianjin were 11 Graffam Road, South Portland, Maine 04106 Christians. His explanation: they had been educated in mission Telephone: (207) 799-4387 schools with high standards of English. Now, with English lan­ guage a top national priority, they are needed.II Articles appearing in this journal are abstracted and indexed in: Another tactical reason for the new religious policy is inter­ national relations. During the past thirty years numerous Bud­ Bibliografia Missionaria dhist, Muslim, and Christian delegations have traveled abroad. Christian Periodical Index The first Christians to travel to this country in that entire period Guide to Social Science and Religion in Periodical Literature were among the ten religious delegates to the Third World Con­ Missionalia ference on Religion and Peace (WCRP III) at Princeton University Religion Index One: Periodicals in the fall of 1979. It can be assumed that the decision to send a Religious and Theological A bstracts delegation to WCRP III, including Christians, Buddhists, and Muslims, was based, in part at least, on tactical reasons: the con­ Opinions expressed in the International Bulletin are those of the ference included high-ranking religious leaders from many Third authors and not necessarily of the Overseas Ministries Study World countries. Center. Fourth, the new policy reflects both ethical and conceptual concerns. An editorial in People's Daily in March 1979 suggests the Copyright @ 1981 by Overseas Ministries Study Center. All rights possibility of constructive contending among world-views. "In re­ reserved. gard to the broad masses, religion is a problem of worldview."12 Application to mail at second-class postage rates is pending at This reflects Zhou Enlai's attitude, when speaking to a group of re­ Atlantic City, New Jersey. POSTMASTER: send address changes ligious leaders in 1950: to International Bulletin of Missionary Research, P.O. Box 1308­ So we are going to go on letting you teach, trying to convert the E, Fort Lee, New Jersey 07024. people .... After all we both believe that truth will prevail. We think your beliefs untrue and false, therefore if we are right, the ISSN 0272-6122 people will reject them, and your church will decay. If you are right, then the people will believe you, but as we are sure that you are wrong, we are prepared for that risk ....13

April, 1981 51 This attitude toward intellectual dialogue on religious questions the enemy agent was traced to a Catholic church, where the hero may well explain the proliferation of institutes, centers, and con­ bursts in on a religious service in progress, rips off the priest's li­ ferences on religious studies, including the Center for Religious turgical robes, and reveals a pistol hidden underneath.P Studies at the University of Nanjing, which is staffed by Chris­ tians. A Chinese-Christian Identity Marxist-Maoist thought views religion as a reflection of the moral pain and alienation of human society under social and eco­ But inevitably, it seems the identity question for Chinese Chris­ nomic oppression during the primitive, feudal, and capitalist stages tians is being resolved, both at grassroots levels and at the nation­ of human history. Ren [iyu, in a 1979 issue of Philosophical Studies, al, institutional level. notes that "in Europe during the Middle Ages the anti-feudal rev­ A young Chinese Christian who came to Hong Kong in 1976, olutionary forces mostly came out in the form of religious move­ and occasionally returns to her home village, was interviewed in ments." He calls for an end to "forbidden zones" of inquiry in 1978. She described the group worship services that took place reg­ China today, and a frank examination of the progressive function ularly in the homes of her village all through the Cultural Revo­ of religion in social history. "The question whether religion has a lution; then she responded to a question as follows: progressive part to play in social history has not been brought out for open discussion."14 QUESTION: As a Christian living in a socialist land, how do you relate your faith to love for your country?

Christian Missions and Cultural Imperialism ANSWER: Well, I'm Chinese and of course I love my country. I am not a member of the Party but I support my nation. We have a saying Extensive recent studies by Chinese scholars of the Taiping Rev­ in our Church, "Love country, love the Lord and love peace." I see olution acknowledge the role of religion in arousing the revolu­ no contradiction in this, do yoU?19 tionaries, in organizing the Taiping movement and defining its radic~l ethics. The authors of a recent short history published in Christians at all levels have participated in socialist nation build­ Shanghai note with approval that "Hung's identification with re­ ing, including the injustices and suffering of the Cultural Revolu­ ligion enabled him to use Christian tenets to claim that he was sent tion. Of first importance is the question of identity-as Chinese by Heaven on a mission. This was his preparation for the revolu­ and as Christians. Zhao Fusan, a leading Chinese Christian, said tionary cause of 'killing evil to protect the righteous' and of 'wip­ this to an American group in New York City in 1979: ing out injustice among men.' "15 Paradoxically, the aim of the religious tract Good Words for Ex­ For the past 30 years we have sought to prove our identity as Chi­ horting theAge, compiled by a convert of Robert Morrison and stud­ nese as well as Christians-to enable all to realize that Christians are ied by Hung Hsiu-ch'uan, an integral part of the Chinese people.... The cultural revolution cost both Christians and the country as a whole very dearly, but as was to paralyze the people's will to rebel against the system under a result ... we can say now that this is a Christian Church in China, 20 which the world was ruled by the exploiting classes. By preaching imbedded in Chinese soi1. that people should revere some so-called "creator" or "the only true God," and teaching that "real happiness exists not on earth but only In summary, it appears that the present Chinese leadership in Heaven," and that people should love their enemies, such books adheres to a Marxist view of religion but sees the value of more attempted to induce people to seek their happiness in the next fully activating the constitutional guarantee of freedom of reli­ world, not in this one.P gious belief and engaging in dialogue with religious scholars. This value is seen for tactical reasons both domestically and in foreign This ten-volume History of Modern China series, first printed in relations, for better understanding of the science of religion, and 1976, will be widely read inside China; the first printing totaled for enriching dialogue and understanding on conceptual and eth­ five million copies. In addition foreign language editions are avail­ ical questions. But the dialogue, until now at least, has been lim­ able overseas. Missionaries come off badly, pictured invariably in ited to Chinese participants only. As for China's Christians and willing collusion with the foreign invaders, their motives being to other religious believers, there is an emerging sense of identity use any means to infiltrate China and to impose cultural imperi­ coinciding with China's emergence as a world power and the re­ alism under a religious guise. To the extent that truth can be found jection of ultra-leftist policies. Under the mandatory United Front here, and for their authentic reflection of long-standing Chinese policy, new Chinese forms of ecumenical (inter-religious) relation­ resentments and perceptions, these historical studies must be tak­ ships and dialogue are developing at national, provincial, and local en seriously by those concerned for Christian mission in today's levels. world. Evidently this official view of mission history still prevails. A III. North American Churches and Mission, short article in Beijing Review (Dec. 21, 1979), titled "Origin of Re­ 1949-1981 ligions in China," had this to say of the missionaries: The past thirty years have seen significant changes in attitudes But it was only in the last hundred years that Christianity was in­ among Americans. Among those changes is the shift from cold­ troduced into China in a big way. After the Opium War in 1840 many Catholic, Protestant and Orthodox Eastern Church mission­ war hostility toward all forms of communism, including Chinese, aries played a despicable role serving imperalist and colonialist ag­ to a more pragmatic approach that can endorse normalization of gression against China. That provoked continuous resistance from relations with the People's Republic of China, and can see the Chi­ the Chinese people against the imperialist missionaries, the most nese people as warm and human rather than as Marxist robots. At famous one being the Yi He Tuan (Boxer) Movement in 1900.17 the same time that Americans have gone through the trauma of the cold-war period, including the Korean War, McCarthyism, the According to an American, recently returned after a period of China Lobby, the containment policies of Dulles and Rusk, and teaching in China, old cliches typical of Gang-of-Four-period the agonies of the Vietnam War, attitudes toward foreign involve­ films are carried on in new films. In a spy film released last year ments have changed, affecting support for both government aid

52 International Bulletin projects and overseas mission programs alike. Accompanying the largely in Europe, centered in SEDOS (the coordinating agency for "new narcissism" is a desire to withdraw from imposing American mission societies), Pro Mundi Vita, and the Catholics in Europe programs and policies abroad, a disavowal of "manifest destiny," Concerned about China (CECC). Catholics have cooperated with and a loss of assurance and conviction in conventional beliefs, Protestants in a number of consultations in Europe and several in both secular and religious. the United States, including those at Buck Hill Falls (1967), Yale During this same period important changes have taken place University (January 1975), Drew University (May 1975), Chicago within the American churches and their mission outreach. The most significant for the purposes of this paper is the shift in bal­ ance of growth, vigor, and numbers among Protestant groups from the mainline historical churches to the conservative-evangelical. On the mission fields this means that a majority of missionaries Special Offer in every field now comes from those groups. In Taiwan, for exam­ ple, where Presbyterians were the only missionaries up to 1949, by Prices for bulk orders of individual issues of the International 1964 over sixty Protestant mission societies were at work there, Bulletin shipped to one address in the U.S.A.: less than ten of them from the historical churches related to ecu­ 5 to 25 copies-$2.75 each 51 to 100 copies-$2.25 each menical organizations. 26 to 50 copies-$2.50 each over 100 copies-$2.00 each Another major development has been the spectacular growth For bulk orders shipped to one address outside the U.S.A., and spread of Chinese Christian congregations and projects in the cost of postage is additional. North America and elsewhere. The Love China ;75 assembly in Ma­ For mission agencies that wish to order and pay for bulk nila drew 500 persons, the Chinese Congress on World Evangelism subscriptions to the International Bulletin to be sent individual­ in Hong Kong (1976) drew 1600, and the international assembly ly to their headquarters staff, board members, and mission­ planned for 1981, climaxing a period of intensive research and or­ ary personnel, the cost is $4.50 per year postpaid worldwide, ganizing activity through 26 regional committees worldwide, will when a minimum of 25 subscriptions is ordered and paid for mobilize Chinese Christians for a new period of planned expan­ at one time. This is a 50% saving off the regular subscription sion. The Chinese Churches Research Center, the Chinese Grad­ price of $9.00 per year. uate School of Theology, the Christian Study Center and the Send inquiries and orders: Publications Office, Overseas proliferation of Chinese Christian literature, broadcasting and Bi­ Ministries Study Center, P.O. Box 2057, Ventnor, New Jer­ ble translation projects in Hong Kong-all demonstrate that the sey, 08406, U.S.A. Chinese churches outside China are coming of age, with their own leadership and financial support. As for maintaining a concern for China through this period, the ecumenical churches began earlier and maintained a more sys­ tematic and sustained effort, both at national leadership levels and at the grassroots. The China Committee of the Division of Foreign Consortium of Theological Seminaries (1976, 1977, 1979), and Missions (later the Division of Overseas Ministries), NCCCUSA, Notre Dame University (1977). Catholic mission agencies in North functioned through the 1950s and 1960s. In 1966 the China Pro­ America, convened by the U.S. Catholic Mission Council, met for gram was inaugurated with a fulltime director. China Bulletin (later two days in December 1979 at Maryknoll to hear three prepared called China Notes) was published without break from 1947 to the papers and to discuss issues centered on China concerns. present. The China Panel, a monthly seminar at the Interchurch A major criticism of most of these activities is that they do not Center in New York City, has functioned regularly since 1967. The reach the broad membership of the churches. In many cases the China Program sponsored major conferences on China as early as same church leaders, sinologists, and theologians have met in dif­ 1967, and collaborated in organizing the Bastad and Louvain col­ ferent settings to discuss the same issues. loquia in 1974, and in publishing the proceedings.P Another criticism is that they have involved few ethnic Chi­ Within a period of nine years, the member denominations co­ nese and no Chinese from the churches inside China (although operating through the NCCCUSA and the Friendship Press adopt­ they have been invited). In a minority report to the Notre Dame ed China as a major study theme three times, in 1969, 1974, and conferees, ten Chinese participants said (in part): "We consider an 1978, publishing numerous study materials and promoting the urgent priority the need of thinking out theology in Chinese terms, study at parish level across the nation. Christians were influential in the context of the whole Chinese experience, past and present. in other China-concern programs, such as those of the American This requires an in-depth knowledge of the spiritual roots of Chi­ Friends Service Committee, the League of Women Voters, and the nese culture, as well as a continual effort to understand the impli­ National Committee on U.S.-China Relations (whose founder and cations of the Chinese revolution."22 first director was a Quaker, the late Cecil Thomas). A basic question is "For whom?" Are these high-level meet­ A series of conferences and assemblies on China began in ings convened for the purpose of dialogue among a small group of North America, proliferated in Europe, and established a precedent specialists? If so, for what ultimate end? Or are they somehow for ecumenical cooperation, particularly between the ecumenical meant to benefit our various constituencies-the North American Protestants and the Roman Catholics. Moreover, at the initiative Christians? the mission board decision-makers? the theologians? of certain conservative-evangelical leaders, two China consulta­ Or do we take a long-range view, in the province of God, that the tions were held in New York City in 1970 and 1973 involving staff immediate results of whatever we do are not important, but that persons from both Protestant sectors. The Evangelical China Com­ each project and program is another small increment in our "vo­ mittee was formed, but due to inadequate funding it never had a cation" to/for/from China and the Chinese? fulltime staff and program. A China Prayer Bulletin and other occa­ Finally, there is the problem of information and sources, the sional publications were produced, and a number of consultations scarcity of data, the lack of reporting and interpretation by Chi­ were convened, the most significant being those held on the west nese religious scholars from the field, the presumptuous nature of coast and east coast in the spring of 1979. our arm's-length attempts to interpret the situation inside China, Organized Roman -Catholic interest in China has occurred and our various and conflicting partisan viewpoints.

April,1981 53 We are polarized along at least five axes: tained through the Cultural Revolution period by countless small groups meeting for worship in homes and borrowed rooms-is un­ 1. Theological: conflicting concepts of salvation, of God's ac­ dergoing an exhilarating and powerful renaissance as church tion inside and outside the church, biblical interpretation, buildings are reopened to packed congregations, plans for a na­ evangelism. tional church organization and for restoration of seminary training 2. Ecclesiological: various concepts of the role of the church move ahead, and publishing schedules for a Bible revision and and its institutional structure. other Christian literature are made known. It is a time of gradual 3. Missiological: disagreement on the definition of "mission" unfolding, like new leaves on young trees in springtime. There are in situations where foreign missionaries are not welcome. limits to a new growth, risks, obstacles-some seemingly insur­ 4. Ethnic: the paucity of authentic Chinese input for our un­ mountable, like the shortage of trained clergy and the lack of can­ derstanding of Christian theology and message, Christian­ didates in training. Yet, at a time when the role and mission of the ity in China's historical context, and Christianity's role in church are widely debated in today's world, and when the church postliberation China. in Third-World nations increasingly calls for autonomy and na­ 5. Political: conflicting theological/biblical and sociopolitical tional identity, the experience of the Chinese church may (as it has interpretations of China's revolutionary experience. in the past) lead the way to a new synthesis in the ongoing dia­ IV. The Future* lectic of God's history of salvation.

According to all reports from friends in China, and from recent visitors, the vitality of the Christian communities in China-sus­

"Two national church meetings in 1980 marked a watershed in the history The Third National Meeting of the Protestant Three-Self Patriotic of the Christian churches in China. From May 22-30/ the first National Movement was held in Nanjing October 6-14. The meeting elected a new Synod of the Chinese Catholic Church (Catholic Patriotic Association) in National Christian Council headed by Bishop Ding Guangxun, concurrent­ eighteen years was held in Beijing. That synod elected new leadership, ly director of the Center for Religious Studies and vice president of Nan­ revised the association's constitution, and made plans for reopening jing University. Plans were announced for reopening the Protestant churches, monasteries, and a theological seminary. Religious publications, theological seminary for training clergy, for again publishing Christian not seen since the early 1960s, will be issued once more. journals, and for issuing a new printing of the Chinese Bible.

Notes

1. Y. T. Wu/ "The Present-dayTragedy of Christianity," in Documents of 12. IDOC, Bulletin no. 12/ p. 17. the Three-Self Movement (New York: NCCCUSA, 1963), p. 4. 13. Cited in Donald MacInnis, Religious Policy andPractice in Communist China, 2. Experience of this writer and other friends interviewed. (New York: Macmillan Company, 1972)/ p. 24. 3. Available from East Asia Department, Division of Overseas Ministries, 14. Ren [iyu, "Investigate Religion ...." National Council of the Churches of Christ in the U.S.A. 15. The Taiping Revolution, History of Modern China Series (Shanghai: Ren­ 4. Mao Zedong, "On Coalition Government," in Selected Works, vol. 3 (Pe­ min Chuban She [People's Publishing House], 1976), p. 16. king: Foreign Languages Press, 1972)/ p. 257. 16. Ibid., p. 1~. 5. ]. Spae, Church and China: Towards Reconciliation? (Chicago: Institute of 17. Beijing Review, Dec. 21/ 1979, p. 21. Theology and Culture, 1980)/ p. 52. 18. Lecture at Maryknoll, N.Y., March 19/ 1980. 6. Mao Zedong, "On Coalition Government," p. 306. 19. China Talk, China Liaison Office, Hong Kong, cited in China StudyProject 7. Ren [iyu, "Investigate Religion and Criticize Theology," Kuang Ming Bulletin no. 6 (published by China Study Project of the British Daily, Set. 27/ 1977, in IDOC (International Documentation on the Churches), p. 146. Contempory Church), Bulletin no. 12 (December 1979), p. 17. 20. Zhao Fusan, "A Chinese Visitor in America," in Lutheran World Fed­ 8. Mao Zedong, "Report on an Investigation of the Peasants' Movement eration Information Letter, no. 25 (June 1979)/ p. 16. in Hunan (1927)/" Selected Works, vol. 1/ pp. 44-47. 21. Pro Mundi Vita and Lutheran World Federation, Christianity andtheNew 9. Editorial response to readers in People s Daily (Renmin Ribao), Beijing, China (So. Pasadena, Calif.: Ecclesia Publications, 1976). March 15/ 1979/ in IDOC, Bulletin no. 12. 22. Unpublished proceedings, "China: the .Religious Dimension," confer­ 10. Ren [iyu, "Investigate Religion ...." ence held at the Center for Pastoral and Social Ministry, Univ. of Notre 11. Lecture at Maryknoll, N.Y., March 19/ 1980. Dame, June 30-July 2/ 1977.

54 International Bulletin Discipleship and Domination: Mission, Power, and the Christian Encounter with China

Richard P. Madsen

he Chinese revolution has been one of the most impor­ strands of the Catholic tradition have emphasized the size of the T tant events of the modern era. It has profoundly trans­ visible church, the quantify of its members. Other strands have em­ formed the conditions of life of a quarter of the world's population phasized the qualify of the church's relations with the rest of the and fundamentally altered the balance of international power re­ world: the authenticity of the church's witness, the depth and lationships which constitute the framework for our modern world breadth of its caring for the sufferings of humankind. One's stance system. This vast transformation in the flow of history has forced toward these various differences within the Christian tradition thoughtful people'around the world to reexamine old assumptions will help to determine the way in which one thinks about the im­ about the dynamics of society and the processes of history. Insofar plications of the Chinese revolution for an understanding of as Christian thinking about the meaning of the Christian faith is­ Christian mission. or must be-influenced by a reading of the "signs of the times," Most of us can agree on the basic facts of the history of the the Chinese revolution inevitably challenges Christians to reexam­ Chinese revolution and the fate of religion within the revolution. ine the nature of their responsibilities in the modern world. The Chinese communists fomented vast, violent class struggles to In this paper I wish to suggest how the Chinese revolution overturn China's traditional social and political order and to create might challenge us to reexamine our understanding of the meaning a powerful new government apparatus-a "modern" state struc­ of Christian mission by making us more critically aware of the ture, which could both control the Chinese population more tight­ ways in which the processes of Christian mission have been en­ ly than the traditional Chinese state and compete more effectively tangled with the dynamics of worldly power relationships. And I in the modern international arena with the world's great industri­ wish to suggest some practical implications of this reexamination alized powers. The communists considered religion-both tradi­ for the way in which foreign Christian communities should carry tional Chinese religion and Western-imported Christian religion­ on their future encounters with China. to be not a help but a hindrance to their project of carrying on class struggle and building up a modern state apparatus. They therefore I severely restricted the public practice of religion and under certain circumstances tried to eliminate it entirely. And they used their All authority in heaven and on earth has been given to me. Go, new power in the international arena to eliminate the importation therefore, make disciples of all the nations; baptise them in the of Western religion to China. name of the Father and of the Son and of the Holy Spirit, and teach The facts are clear enough. But those of us who emphasize them to observe all the commands I gave you. And know that I am different strands of the Christian tradition will interpret these with you always; yes, to the end of time" (Matthew 28:18-20, JERU­ facts in different ways. For Christians who believe that the essence SALEM BIBLE). of their mission is to bring as many people in the world as possible to an explicit profession of personal belief in Christ and for Chris­ This command to make disciples of all nations is one of the tians who believe that their mission is to expand the size of the most fundamental elements of the Christian calling. It would be visible church as much as possible, the Chinese revolution will be impossible to deny this command and still be a faithful Christian. an unmitigated disaster, because it has restricted the preaching of Yet different currents within the Christian tradition have led to Christ and constricted the boundaries of the visible church. For different understandings of what it means to make disciples of all those Christians who believe that their mission is to deepen the nations and how this task should be carried out. Thus-to put a general ability of humans to care for one another and/or to make complicated matter in the broadest, simplest terms-the Protestant the visible church into a more authentic witness of concern for the tradition has emphasized the paramount importance of leading in­ sufferings of the world, the Chinese revolution will inspire a more dividuals to make a personal faith commitment to Christ as Lord; complicated set of ambivalent reactions. Such Christians will be and the Catholic tradition has emphasized the importance of heartened by the way in which the Chinese revolution has broken building up the structures of the .visible church. Some strands of down class structures that, in the early twentieth century, kept the Protestant tradition have emphasized the need to lead individ­ vast numbers of Chinese in conditions of desperate poverty and uals to make an explicit expression of trust in the message of God's inhibited the development of an economic system efficient enough forgiveness and salvation given in the Bible. Other strands have to feed and clothe China's expanding population. But they will be emphasized the need to encourage individuals to commit them­ worried at the amount of violence involved in this destruction of selves morally to caring for the welfare of their neighbors and have traditional class structures and concerned about the ability of Chi­ deemed the breadth and depth of that moral commitment to be na's powerful state apparatus to crush those who stand in its way. more important than explicit affirmation of faith in Jesus. Some Such Christians will be interested in trying to understand the com­ plex interrelationship between good and bad aspects of the Chi­ nese revolution and in finding ways to encourage the good and Richard P. Madsen, a teacher in the Department ofSociology at the University of Cali­ mitigate the effects of the bad. They will be more concerned with fornia, San Diego, has academic qualifications in both theology and China studies. His trying to accomplish this task than with finding ways quickly to preparation of this article was in cooperation with the Maryknoll Fathers Mission Re­ make new Christian converts among the Chinese. The quality of search Department. their encounter with the Chinese will be much more important

April, 1981 ss than the number of personal conversions accomplished or the giving them the chance to make converts within the Middle King­ number of members baptized into the institutional church. dom. My own mode of belief is that of a liberal Catholic, and as But by being so narrowly focused on the making of converts such I have been consistently concerned with improving the qual­ as to be blind to the political context in which evangelization was ity of the church's awareness of, compassion for, and communi­ carried out, the missionaries helped to sow the seeds of the de­ cation with the Chinese revolutionary experience. I deem this to struction of their work. The Western military aggression helped to be a much more important task than the making of converts. I be­ destroy the foundations of the Chinese state, making a revolution lieve that if the quality of the church's relationship with the Chi­ almost inevitable. The very forces that brought the missionaries nese-or with any other people-is correct, people will become into China helped to set in motion a chain of events that would converted to explicit acceptance of Christ in God's own way and force them out. his own time. These assumptions about the meaning of Christ's By the early twentieth century, the connection of Western command to make disciples of all nations have deeply influenced missionaries with Western imperialists was less obvious than in the questions I have asked and the answers I have received about the nineteenth. The doors of China did not have to be kicked open the implications of the Chinese revolution for my understanding by military force; they simply needed to be propped open by a of Christian mission. wide variety of economic and political ties with the West. Those Given my assumptions about the overriding importance of ties in general contributed to the prosperity of Western businesses scrutinizing the quality of the church's relationship with the and governments while tending to keep China poor, weak, and po­ world, the main questions that the Chinese revolution poses are litically disorganized. Western missionaries traveled to China in questions about the relationship between Christian mission and large numbers, mostly oblivious to and uncritical of the interna­ worldly power. tional political and economic forces that made their easy access to China possible. Preoccupied with making converts, they had for the most part no systematic remedies to offer to overcome the hor­ II rible poverty and suffering occasioned at least in significant part by the imperialist power politics that had helped them get to Chi­ For Christ did not send me to baptise, but to preach the Good News, and not to preach that in the terms of philosophy in which the cru­ na in the first place. cifixion of Christ cannot be expressed. The language of the cross If Western imperialism had not so thoroughly undermined may be illogical to those who are not on the way to salvation, but China's traditional sociopolitical order, China might not have had those of us who are on the way see it as God's power to save (1 Co­ to undergo such a violent revolution to gain power and respect­ rinthians 1:17-18, JERUSALEM BIBLE). ability in the modern world. And if missionaries had refused to co­ operate with Western imperialism, there might have been fewer When St. Paul speaks of the process of evangelization, he Chinese converts made, but Chinese patriots might have come to speaks of weak people "in fear and trembling" preaching the mes­ hate the Christian churches less. sage that God's wisdom and power are made manifest in the hu­ If the Christian imagination is preoccupied with the task of man foolishness and futility of the cross. St. Paul and his fellow making converts for Christ, then awareness of the sociopolitical Christian evangelists were indeed poor and weak and vulnerable circumstances that make it possible to seek after converts tends to to persecution. It was precisely through that poverty, weakness, recede into the background. On the other hand, if the quality of and vulnerability that the strength of their message was manifest­ Christian witness preoccupies the Christian imagination, then at­ ed. But in the subsequent history of Christian missions, the tention tends to be focused on such issues as the nature of the preaching of the gospel often went hand in hand with the exercise church's sociopolitical involvements, while concern for the quan­ of political power. The victory of the Chinese communists and the tity of converts tends to recede into the background. For Christians concerned with the quality of Christian witness, the antichurch activities of the Chinese revolutionaries, coupled with the commit­ ments of those revolutionaries to build an orderly society with a "The very forces that brought the mission­ relatively egalitarian distribution of wealth, provide an important set of revelations about the entanglement of modern Christian to aries into China helped set in motion a mission with the power relationships of this world, and they pro­ chain of events that would force them vide a clear challenge for the church to disentangle itself from out." those relationships. The accusations that Chinese communists lev­ el against missionary involvement with imperialism provide a stimulus to look for the subtle ways in which missionary activity may have profited from and even supported the imperialist cause attitude of those revolutionaries toward Christianity provide us without the missionaries being aware of it. Understanding of the with an important opportunity to think about the ways in which turmoil that Western imperialism brought to China can lead to a modern missionary work has become tangled in webs of worldly greater willingness to look at the beam in the Western eye before power and to wonder about how that power might affect the ex­ dwelling on the mote in the eye of the Chinese revolutionary-ih ercise of the Christian mission. other words, an unwillingness facilely to criticize the excesses of The connection between Christian missionary activity and the the Chinese revolution until one has come to terms with the evils political domination of China by the West was especially obvious of Western imperialism that led to the revolutionary excesses. in the nineteenth century. Western imperialist powers forced the Such an examination of conscience can lead Western Christians to Chinese government to allow missionaries to work in China, and search for a new understanding of what it may mean to carry out Western gunboats protected the "rights" of missionaries on Chi­ the Christian mission with the Chinese (or for that matter with nese soil. Western missionaries encouraged the Western military any Third World people)-an understanding of the ways in which aggression that opened the doors to China for them. By and large the process of mission can be divorced from the exercise of power. they did not reflect on the moral questions raised by that aggres­ It was toward such an understanding of mission that the par­ sion. What was important for them was that that aggression was ticipants in the ecumenical colloquium held in Louvain in 1974

56 International Bulletin groped as they pondered the lessons of the "new China." There ing. For large numbers of patriotic Chinese, Christianity was seen was a sense in that meeting that .Western Christians had a great as part of the problems that China faced rather than as a hope for deal to learn from China, that all of us had much to repent of for a solution to those problems. our previous relationship with China, and. that the new China Christianity was seen as part of the Western imperialist ex­ called forth a new way of being in mission, a way purified of the pansion, which China needed so desperately to overcome. I would subtle arrogance of subtle power and made strong in humble fi­ argue that if missionaries follow the new economic and political delity to the foolishness of the cross. Most of us present at that trade routes leading from the West into China, they will again be meeting were prone to believe that the quality of the church's wit­ perceived as part of the problems that the new relationship with ness was more important than the quantity of its converts or the the West will bring, rather than as solutions to those problems. scope of its organization. The confrontation with the Chinese rev­ olution deepened and made more radical our convictions about the paramount necessity of purifying our relationships with the Chi­ nese people rather than seeking ways quickly and directly to con­ III would urge . . . that Western Christians vert the Chinese to Christianity. not take advantage of the present opening III of China to the West to push themselves into China along the paths of international Well then, every scribe who becomes a disciple of the kingdom of heaven is like a householder who brings out from his storeroom power. " things both new' and old (Matthew 13:52, JERUSALEM BIBLE).

If one presuines that the quality of the church's humble ser­ vice in the' world is more important than the number of converts The mission of the nineteen and early twentieth centuries will re­ made, and if one then takes to heart the criticisms made by the pea t itself. Chinese communists that the Christian mission has been implicat­ China's new problems will arise from the fact that the levers ed in the power politics of imperialism, then one will look for new of world economic power are located in banks and business cen­ ways to bear witness to Christianity's old message. The present tered in New York, London, Paris, Zurich; and the levers of world "opening" of China to the West, together with the present relax­ political power are located in Washington. In seeking new technol­ ation of political controls within China, presents Western Chris­ ogy and new investment capital, China will have to play by the tians with important new opportunities to bear witness to their rules of an economic game controlled by the West. Those rules are faith, and with dangerous temptations to contaminate that witness designed not primarily to help China but to allow Western busi­ with the politics of world power. We have the opportunity of ness to make a profit. China will have to use its ties with the West showing that we have indeed learned the lessons for Christian to further its own economic development while not letting those mission so harshly taught by the Chinese revolution or that we ties unduly disrupt its social economy. It will be a difficult balanc­ have refused to learn. We have the opportunity of showing that ing act, although China will have more chance of retaining its bal­ we are genuinely concerned with reaching out to China in a spirit ance than in the past. Moreover, in seeking its own political of humble service or that we care only about pushing ourselves security China will have to satisfy the needs of powerful Western into China to make converts for our churches. nations without losing its own political balance. These balancing The opportunities for pushing ourselves into China are there acts will create strains within China. Indeed, one can already see now. The borders to China are more open than they have been the strains. Involvement with the Western-dominated world eco­ since 1949. To pursue its development plans, the Chinese govern­ nomic system is leading to an emphasis on technology-intensive ment needs Western technology and Western investment capital. enterprises centered in the cities, with the result being increasing To pursue its goal of security from the Soviet Union, it needs to inequalities between city and countryside and increasing unem­ make political alliances with Western nations. Thus a steady ployment for unskilled workers in the cities. The need to play in­ stream of Western businessmen, politicians, and tourists now flow ternational power politics is demanding a kind of pragmatism that into and out of China. The Chinese government does not want to contrasts sharply with the old revolutionary idealism and may admit Western missionaries, but it is relatively easy for mission­ produce a general atmosphere of cynicism within China. aries to get into China as business personnel, diplomats, or tour­ If missionaries use the new economic and political power re­ ists. The Chinese government does not want them to proselytize lationships that China has contracted with the West to infiltrate within China, but controls are relaxed enough that it is possible to China solely for the purpose of making converts to their beliefs proselytize surreptiously. and without any effort at understanding and addressing the vast If missionaries do this, they will probably make a few con­ problems that the new power relationships are causing, will not verts-but they will more likely succeed in making the Christian exposure to the Christian faith be widely seen as one of the liabil­ message incredible to the vast majority of Chinese. I base this ities of contact with the West rather than as a redeeming message? statement on the lessons learned from the history of the Chinese Will not the Chinese see in Western Christianity the same kinds revolution. I presume that now, as in the nineteenth and early of attitudes that caused them to reject Christiantiy en masse in the twentieth centuries, most Chinese are sincere seekers after truth. past hundred years? I presume also that, as in the past, they are deeply concerned about I would urge, therefore, that Western Christians not take ad­ the security and prosperity of themselves, their families, their vantage of the present opening of China to the West to push communities, and their nation. I suspect that, as in the late nine­ themselves into China along the paths of international power. I teenth and early twentieth centuries, they face common crises of would urge that the churches learn from their past experience with meaning. Then, the old Confucian traditions were under attack; the Chinese revolution to develop a new kind of relationship with now, the new Maoist dogmas have been called into question. But that quarter of humankind who live in China, a relationship of in the nineteenth and early twentieth centuries most Chinese humble service free from corrupting entanglements with Western­ failed to see in Christianity a solution to their problems of mean- dominated economic and political powers.

April, 1981 57 To develop this kind of relationship, I would urge, first of all, veal the power of the gospel more clearly than any aggressive that Western Christians practice the artof listening to the Chinese. missionary strategy. I would urge that they learn to hear about the full range of human If Western Christians listen with deep respect to the whole problems-the whole tangled complex of fears, angers, worries, range of human concerns manifested in China, they will eventu­ hopes, and joys-which the Chinese face as they struggle to make ally find the opportunity to enter into genuine dialogue with the their history. This kind of "holistic" listening would set the China Chinese about the meaning and purpose of life in the modem concerns of Western churches apart from those of Western busi­ world. If they listen sincerely to Chinese concerns about the arro­ ness enterprises and political institutions. Commitments to profit­ gance and greed engendered by Western capitalism, for instance, making and to power-brokering tend to focus the interests of they may have something credible to say about violations of hu­ business and politicians onto only a few of the dimensions of Chi­ man rights in China. An open and free dialogue about matters of na's reality: onto matters relating to investment opportunities or to mutual moral concern will lead Western Christians to enrich themselves through an appropriation of the richest insights of the Chinese tradition and it may lead the Chinese to appreciate the wisdom and spiritual power contained in the most important strands of our Christian tradition. Announcing Respectful listening and open dialogue should be the ap­ proach taken not only with secular Chinese but also with the The next general meeting of the International Association for Mis­ Christian communities remaining in China. Chinese Christians sion Studies will be held at the Ecumenical Christian Centre in have worked out a variety of ways of understanding and bearing Bangalore, India, January 4-9, 1982. Theme of the meeting will be: witness to their faith under difficult circumstances. The main ser­ "Christ's Mission with the Multitude: Salvation, Suffering, and vice that Western Christians can provide for them is to respect Struggle." Attendance will be limited to 110 participants. Nine their decisions, listen to their understanding of the faith, and thus workshops led by specialists and resource persons from many gain the right to enter into open, caring dialogue with them. No parts of the world, together with open forums, and plenary ad­ attempts should be made to control their expression of the faith. dresses will be featured in the program. Immediately following the Where bonds with the Western churches have been broken-e.g., general meeting there will be a consultation on "Documentation through the break between the Vatican and the Patriotic Catholic for Mission," Jan. 9-11, 1982. Inquiries regarding membership in Association-the Western churches should attempt to heal the lAMS and attendance at the general meeting should be sent to the breaks through a process of reconciliation based on genuine dia­ General Secretary of lAMS, c/o lIME, Boerhaavelaan 43; 2334 ED logue. They should(not attempt to bring the Chinese churches into Leiden, The Netherlands. line through any kind of unilateral imposition of authority. The reasons for this are not simply pragmatic, namely, that the unilat­ eral imposition of authority would not work. The reasons should be founded on the realization that true authority is based on ser­ vice. Only if Christian authorities are committed to "serving the political stability. If Christian commitments led foreigners to be people" will their witness to Christ's message of reconciliation and interested in the Chinese as whole persons, then the Chinese love have any meaning. might indeed come to perceive the Western churches to be com­ In a memorandum written for the Maryknoll Fathers, I once mitted to higher, more important values than other Western insti­ summed up my suggested approach to a Christian encounter with tutions. the "new China" as an approach that involved "doing nothing." I would urge, furthermore, that Western Christians develop I meant the idea in the Taoist sense of an active passivity, an open­ the freedom to respect totally the personal autonomy of the Chi­ ness to mystery, an achievement of strength through humility. nese. All aspects of their relationships with the Chinese should be "Doing nothing" in this sense requires a great deal of work and totally open and aboveboard. They should develop no secret strat­ much discipline. It may involve doing much needed research on egies toward the Chinese, make no attempts to force themselves China, reaching out to the Chinese, even going to China. But it re­ into any sort of relationship with the Chinese that the Chinese quires the discipline of refraining from making hasty judgments, would not want. This again would clearly distinguish the churches of refraining from pushing oneself forward, of refraining from ex­ from businesses and governments. The latter thrive on secret plans ercising power, of refraining from seeking results. The immediate, and get their way through tough negotiations. Business and gov­ visible result of this "doing nothing" will probably be-nothing. ernments have interests to achieve in China and they have to ma­ It will probably result in few or no converts, no great break­ nipulate and pressure Chinese to accomplish their interests. The throughs, nothing for the newspapers. But in God's good time, it churches should have no interests other than that of manifesting may lead to a vital, respected, visible witness to the power of the profound respect for the best interests of the Chinese. The pow­ Resurrection-strength made perfect in weakness-within China's erlessness engendered by such uncompromising respect would re­ history.

58 International Bulletin NEW RELEASES • New Paths in Muslim Evangelism PhilParshall. Evangelical Approaches to Contexualization. With a piercing urgency. Dr. Parshall challenges the church to look with a critical eye at the whole subject of Muslirri evangelism. to forsake former presuppositions. and to become conscious of God speaking in a new and fresh manner-not in regard to his changeless Word-but in areas of extra-biblical methodology. Dr. Parshall is a missionary with eighteen years of experience. Paperback. [7056-2] $6.95. • Islam -A Survey ofthe Muslim Faith c. George Fry &James R. King. Islam accurately penetrates the aspects of the Muslim faith. presenting its founder and leaders. its history and geographical expansion. its key doctrines and structure. its implica­ tions for society and art. its major divisions. and its past and future relation with Christianity. Paperback. [3497-3] $5.95 • The Christian World Mission. Today and Tomorrow J. Herbert Kane. In this forward looking text. Dr. Kane steers a positive course for the thrust of evangelical missions in our day and for the future-to avoid the current. extreme attitudes: "to see only the problems and give way to discouragement. or to see only the opportunities and do nothing to solve the problems". [5426-5] $9.95. [Coming in May] ADDITIONAL BOOKS ON MISSIONS

BAVINCK. J. H. A World to Win. Preaching World Missions To­ A Global View of Christian Missions: From An Introduction to the Science of Missions. day. Contributions. by: Greenway. Boonstra. Conn. Pentecost to the Present. Rev. ed. A compre­ Translated by David Hugh Freeman. A textbook DeRidder. Glasser. and Soltau. 3685-2. $3.95 P hensive survey of the progress of Christian mis­ on missions of this generation. 0600-7 $4.95 P HESSELGRAVE. DAVID J. sion effort from Pentecost to the present. An up­ CANNON. JOSEPH L. Planting Churches Cross-Culturally. A step-by­ to-date record that reflects recent political devel­ For Missionaries Only. Impressions. opinions. step approach to developing a master plan for opments. 5308-0 $11.95 and views of a veteran missionary. revolving entering a new communltyWitha church-planting Life and Work on the Mission Field Because around the many concerns of a missionary. program. It discusses the theological. scientific. missionary work has become increasingly difficult 2347-5 $2.95 P and practical aspects. 4219-4 $12.95 P and complex. it is imperative that missionary ap­ DERIDDER. RICHARD R. HESSELGRAVE, DAVID J.• ed. pointees possess a good understanding of mis­ God Has Not Rejected His People. Helps evan­ Dynamic Religious Movements: Case Studies sions before arriving on the field. Thorough and gelical Christians meet the challenge of Christian of Rapidly Growing Movements Around the practical. 5406-0 $12.95 witness to Jewish people. 2878-7. $2.95 P World Includes twelve case studies that challenge The Making of a Missionary. A superb orienta­ GREENWAY. ROGER S. and inform todav's evangelists. missionaries. and tion to missionary life in today's world. It candidly Apostles to the City: Biblical Strategies for Ur­ rrusstologists. 4130-9 $9.95 presents the difficulties faced by a missionary. but ban Missions. Challenges the church to provide New Horizons in World Missions: Evangelicals its overall impact is positive. 5358-7 $4.45 an effecnve, biblical. urban apostolate. and the Christian Mission in the 1980s. Papers Understanding Christian Missions. Rev. ed. 3724-7 $3.95 P given at Trinity Consultation no. 2. Underscores the biblical premise that the procla­ GREENWAY. ROGER S.• ed. . ~218-6 $8.95 P mation of the gospel to all the world is the main Discipling the City: Theological Reflections on Theology and Mission: Papers and Responses mission of the church. 5344-7 $13.95 Urban Mission. Analyzes the City theologically. Prepared for the Consultation on Theology Me GAVRAN. DONALD anthropologically. and SOCiologically. Focuses on and Mission. Trinity Evangelical Divinity School. The Clash Between Christianity and Cultures. the City as a prmcipal area of Christian ministry School of World Mission and Evangelism. March Argues that Christianity should be presented in and dtsdpleshtp. 3727-1 $5.95 P 22-25.1976.4137-7 $7.95 P ways that recognize distinctions between cultures Guidelines for Urban Church Planning. Assists KANE. J. HERBERT while adhering to biblical prtnciples. North American mission executives and strate­ Christian Missions in Biblical Perspective. Dis­ 5984-4 $1.75 P gists, field missionaries. and church leaders of the cusses the biblical basis of missions. its trinitarian RUBINGH. EUGENE Third World in direcnng their efforts more effec­ dimension. its theological imperatives. its histori­ Sons of TIv: A Study of the Rise of the Church tively toward the ety. the modern frontier of cal context, and its spiritual dynamic. Among the TIv of Central Nigeria. Christian missions. 3703-4 $2.50 P 5370-6 $10.95 7643-9 $5.95 A Concise History of the Christian World Mis­ sion: A Panoramic View of Missions from Pen­ tecost to the Present. An excellent introductory survey of Christian missions from A.D. 30 to the present. Ideal for introductory courses in mlssiol­ ogy.5395-1 $4.95 P

RETURNABLE, EXAMINATION COPIES AVAILABLE TO FACULTY ACADEMIC BOOKS CATALOG SENT UPON REQUEST Mutuality: Prerequisite for Dialogue

China Program Committee, National Council of the Churches of Christ in the U5.A. Introduction

his is a "working paper" stating the general consensus of based on some understanding of truth. Their central message to T the China Program Committee to date on some at least of American Christians, therefore, emphasized essentially two things: the most crucial questions related to relations between American (1) the selfhood of the Chinese people and (2) the selfhood of the and Chinese Christians. We have invited Christians from China to Chinese church. visit the United States, and they came. Although they came as in­ For these Chinese Christians these two selfhoods are inter-re­ dividuals, not representing this or that organization in China, all lated. Chinese selfhood is the historical product of more than a of them belong to the Chinese Protestant Three-Self Patriotic century of the struggle of Chinese people for nationalism against Movement. foreign domination and exploitation.' It is also part of the answer A relationship has indeed been established thereby between a to the question of Chinese Christians, "What does it mean to be segment of the Protestant churches in America and in China. It is both Chinese and Christian?" For so long Chinese who became hoped that this relationship will be broadened when it is brought Christians were seen by other Chinese as being "denationalized," into the larger world Christian community. How that relationship no longer 100% Chinese in aspiration, loyalty and motivation. We will further develop in the near future, however, will depend upon learned from our visitors that Chinese Christians now consider political events within our two countries and the world as well as themselves in possession of both their Chinese selfhood and their coming meetings and upon our ability to listen and to hear one an­ Christian selfhood. other. The following will try to include much of what the Chinese Protestant Christianity from the West was introduced to Chi­ visitors themselves have said to us. na in the early 19th century. It was brought there as part of a glob­ al strategy to win the world for Jesus Christ. While goals differed, Manifest Destiny assumptions and sense of cultural superiority of the Protestant missionaries initially had much in common with "What does it mean to be both Chinese those of their business, governmental and military compatriots. At and Christian?" the same time however, the missionary intent developed until it sought to establish a truly indigenous Chinese church which would be self-supporting, self-administrating and self-propagat­ ing. With the founding of the Chinese church it was hoped that As a result of the 30 years of estrangement it is not easy for in time that church would grow from a dependent relationship American and Chinese Christians to come to understand each oth­ with the churches in the West to one of independence and even­ er. Both of our societies have changed considerably during that pe­ tually to a state where both could relate to each other in interde­ riod of history. For both groups there is something of a new pendence. begining here. We confess that our knowledge of China and the The process of church maturity was slow. The Chinese church Chinese people is limited, fraught with prejudices and very much found it difficult to break from a dependent relationship, while the bound to our American culture. The same is perhaps no less true foreign missionaries were reluctant to "let go." Historical events of the understanding by Chinese Christians of America and the soon hastened the process considerably. The Chinese Communist American people. Together, we must, under the Lordship of revolution and its victory in 1949 catapulted the Chinese church Christ, speak to one another out of the integrity of our dealing into a state of independence and shaped the answer to the perplex­ with our respective historical situations. ing identity question of Chinese Christians. Creative speaking requires first creative listening. It is in the Today, in hindsight and with the growing nationalism in biblical conviction that God intends to unite us all according to his countries of Asia and elsewhere after World War II, Americans are will and purpose in Jesus Christ that we proceed in faith. May God gradually coming to appreciate the meaning and necessity of the grant that we have the ears to hear as well as the lips to speak. selfhood of the other peoples of the world. Though they were prone to forget their own revolutionary beginnings, Americans Anti-Imperialism and Chinese Selfhood were soon reminded of it by the turbulences that swept their own society in the 1960s. During the month of September, 1979, four Christians from the The decade of domestic civil rights movements, racial, moral People's Republic of China visited the United States. They came and sexual revolutions has also helped to impress upon the major­ at the invitation of the National Council of Churches of Christ in ity of Americans the meaning of the power and dignity of peo­ the U.S.A. and as members of a larger ten-person delegation, ples-their selfhood. The American debacle in Vietnam in the which included Buddhists and Muslims, to the World Conference mid-1970s began to chasten the U.S. expansionist impulse of over on Religion and Peace, held in Princeton, New Jersey (August 28 a hundred years. Today a segment of the churches in the West ver­ to September 7, 1979). bally affirm solidarity with the poor and oppressed peoples of the Everywhere they went the Chinese Christians aimed to bring world. Their theology and missiology offer an understanding of understanding and friendship. Friendship, as one of them said, is peoples' struggle in developing countries for national indepen­ more than just smiling and being nice to one another. It must be dence and selfhood and their participation in development in all

60 International Bulletin spheres of national life. people. Thus in new China it was through political struggle that We American Christians now can offer radical analyses and Christianity took a ma.jor step towards "indigenization." sharp critiques of our own business and governmental systems In its November, 1979 letter to the four Christian visitors the which work against holistic development of peoples in the Third Governing Board of the National Council of Churches affirms the World. Here one should be reminded of the fact that some of the participation of Chinese Christians in the political arena of the earliest critics of Western imperialism in China were indeed some CPPCC "to effect governmental policies and practices for the wel­ of the missionaries themselves. William E. Macklin, a Disciples fare of all your people." This affirmation includes their participa­ missionary who went to China in 1886 was, according to the late tion in the last 30 years to bring about a more complete M. Searle Bates, a lifelong enemy of Standard Oil, because of what independence and selfhood of the Chinese church, even though he considered to be economic imperialism in the old China," Un­ fortunately, people like Macklin were isolated cases who appar­ ently did not constitute an effective force against the economic " some of the earliest critics of West­ forces that held sway in China and in the West. A great deal more (than this short paper allows) can be said ern imperialism in China were indeed some of the positive contributions of the Protestant missionary move­ of the missionaries themselves. " ment to China in bringing people to faith in Jesus Christ, building the Christian Church there, meeting the unending human and so­ cial needs and in aiding China's entry into the modern world. Much of this history has yet to be written, and its interpretation much of it was done in the name of anti-imperialism against the will undoubtedly reveal the "divergence between the American West and the churches in the West. It is an affirmation of their in­ people and the Chinese Communist Party."3 tegrity and the authenticity of their struggle under Communism, According to the visiting Chinese Christians, their own par­ however bitter medicine accusations of imperialism have often ticipation in the hopes, aspirations and struggles of all the Chinese been for American Christians to take. people under Communism meant concretely for them participation The affirmation does not attempt to judge the rightness or the in the Chinese Protestant Three-Self Patriotic Movement. Nega­ wrongness of that struggle. It only acknowledges its necessity. tively, the movement had an anti-imperialistic stance. Positively, Without their affirmation of the independence and selfhood of the it worked for the selfhood of the Chinese church and the Chinese Chinese church on its own terms, it may not be possible to take people. As K. H. Ting said when he was in New York, Chinese the next step in exploring further how Chinese Christians and Christians came to realize the love and compassion of Jesus more Christians in the rest of the world are related to one another and profoundly when they identified with the weak, the poor and interdependent. We believe that such exploration is imperative, if hungry, and those who for generations have been alienated, dehu­ we all claim to be part of one another in the same body of Christ, manized, marginalized and badly sinned against by unjust social, the sign and sacrament for the unity of all humankind. economic and political systems. We are grateful to God for the new relationship which is giv­ en in Jesus Christ. We believe that we need to explore our rela­ ... [I]t is only as Chinese Christians shed off our aloofness and get tionship and interdependence as part of the new mission close to our own people that we come to know how much they have challenging Christians in China and the rest of the world. With all been sinned against and a Christian compassion grows in. us. This compassion becomes our common language with them. And as we Christians we need to proclaim the good news of Jesus Christ to return to the New Testament bringing with us this understanding all peoples. Chinese and American Christians can do this by first of the agelong plight of our people, we seem to understand Christ's sharing faith with faith from within each of our respective situ­ sympathy with the sinned against better and are moved by his love ations. more deeply .... we listen to the Chinese revolutionaries who point We believe that, important as they are, independence and out how our people have suffered under and are still bearing the selfhood are not entities which can exist in and of themselves. consequences of the oppression of imperialism, bureaucratic capital­ They exist for the purpose of dynamic interdependence and cre­ ism and feudalism, commonly called the three mountains. There is an ative participation in and for the good of the entire human family. area where Christians and the rest of the Chinese have come to see Though we each have our own integrity as members of the body eye to eye. (Presented at Riverside Church, New York, Sept. 9, of Christ, we believe that Chinese Christians and Christians in all 1979.) parts of the world are nevertheless subject to the same head who is Jesus Christ, the Lord and Judge of all systems and nations. Thus The Three-Self Movement cooperated with the government one of our constituent members concludes: and worked through the political process provided by the Chinese People's Political Consultative Conference (CPP~C). Both the We hope and pray that people in both China and the United States Three-Self Movement and the CPPCC were the only avenues will be open and responsive to the new possibilities for relationships open to direct Christian participation in nation-building in China and understanding. As Christians we seek to walk in humility, with sinceliberation. There was no other option except that of non-par­ open minds, fulfilling the ministry of reconciliation, under the Lord­ ticipation which could easily be regarded as counter-revolutionary. ship of Jesus Christ. We believe that God will open up new paths Our visitors said that through their participation in nation­ to follow in our relationship with the Chinese people, which will al­ building many Christians found themselves in key positions of low us to work for a more just and humane world." leadership in the new China's drive towards independence and selfhood. When the Cultural Revolution came in 1966, however, After their month-long stay in the United States the Chris­ many of those in leadership positions had to face the consequences tians from China acknowledged the fact that they have much to of being once associated with things bourgeois and foreign. Many learn from Christians of other countries, and that they are ready were intellectuals who had connections with Western countries, to engage in more international Christian contacts that are bene­ and they suffered just as much as (if not more than) other people ficial. These contacts, K. H. Ting was quick to add, must not be in a similar position. Through this suffering, they also earned for made in any way that denies what the Chinese people have stood themselves the right to be regarded as an integral part of their own and worked for in the last 30 years. Therefore, for them, it is cru­

April, 1981 61 cial that Christians in the West take the first important step of ac­ tist. Attendance at each of these services ranged from the hundreds cepting Chinese selfhood and independence and what that to over a thousand people of all ages. There is apparent vitality in acceptance means for historical understanding. both public and private Christian worship in China today.6 Similar reappearance of religious groups and their activities The recognition of the historical relatedness of the rmssionary can be seen in the re-opening of Roman Catholic churches, Bud­ movement to western economic, political and military penetration dhist temples, Muslim mosques, and other places of worship. At into China is all-important to any understanding of what Chinese a national conference on research on religion held in Kunming in Christians have strived to do and be, and to any consideration as re­ February, 1979, it was announced that Muslim scholars are en­ gards future relations with Chinese Christians." gaged in translating the Koran into Chinese for publication and. Religious Freedom, Chinese Identity and Christian scholars are to bring out anew, improved version of the Bible in Chinese. Also research is being undertaken in the history National Security of Buddhism, Islam and Christianity in China. (Beijing Review, Sep­ tember 14, 1979.) In 1950 the Protestant Three-Self Patriotic Movement became for What might be some of the significance of this new surge of all intents and purposes the national structure of the Protestant religious activities in China today? Many outside observers see the churches in China. Y. T. Wu, its chairman, came out of the Chi­ reappearance of religion as part of the new policy of the Chinese nese Y.M.C.A. tradition of the mid-1920s with strong emphasis on government to be more open towards the West for the much­ world peace and social justice. We have seen that the main thrust needed technology in China's four modernizations. In this paper of the Three-Self Movement in the Communist period was anti­ we will mention three points for consideration: imperialism and Chinese selfhood. Besides participation in the po- 1. Communism in China does not oppose religion as such.

The government says that the policy of religious freedom has al­ Announcing ways been characteristic of Communism in China, and that anti- . religion was an exaggerated policy only of the ultra-leftists, rep­ resented by the "gang of four." The Chinese Constitution of 1954, The American Society of Missiology will hold its 1981 annual Article No. 46, originally guaranteed religious freedom to the peo­ meeting at Southwestern Baptist Theological Seminary, Fort ple. Under the ultra-leftists, that article was changed so that the Worth, Texas, June 19-21. The theme for the meeting will be 1975 Constitution includes the freedom of not believing in religion "Problems of Church and State: The Churches' Common Wit­ and the right to propagate atheism. Therefore, a united front of re­ ness." The Association of Professors of Missions will meet ligious people in the CPPCC at the last National People's Congress June 18-19 in conjunction with the ASM. For 1981 the ASM (June, 1979) asked that the original version of the article on reli­ president is Dr. Charles Forman of Yale Divinity School, and gious freedom in the 1953 Constitution be restored so that the Robert Schreiter, Dean of Catholic Theological Union in Chi­ freedom to propagate, as well as to believe, is implied. Further­ cago, is the APM president. Further information may be ob­ more, the Congress passed two criminal codes which will strength­ tained from Wilbert R. Shenk, Secretary of the ASM, Box 1092, en religious freedom in China: No. 147 which makes it a criminal Elkhart, Indiana 46515. offense, subject to up to two years imprisonment, for local cadres to interfere with the religious freedom of people. Another article, No. 165, prohibits the use of religion and sorcery to exploit people.

2. Religion is part of being human. litical arena made available by the Three-Self Movement, Chinese Christians met in regular formal worship in churches and also in Though Communism has no place for religion in its scheme of private informal gatherings in "house churches." things, Mao Zedong himself never strongly opposed religion. Be When the Cultural Revolution came in 1966 public worship in firmly believed that religion will simply become obsolete when so­ churches went out of existence. It is uncertain to what extent pri­ cialism is established in China and that the people will voluntarily vate worship was kept. It was not until after the mid-1970s that abandon religion. After 30 years of Communist rule, however, the news was received about Christians gathering in small groups for religious dimension of life in China is not only not dead, but ap­ worship, study and fellowship. parently is very vital. The recent opening of churches, mosques, The Three-Self Movement itself went out of existence in the temples and other places of worship attended by massive crowds Cultural Revolution period. Even the CPPCC, the united front of people seems to testify to the fact that part of being human is body which cooperated with the government, was dissolved, and to be religious. The Communists themselves have officially ad­ it was not revived until after the downfall of the "gang of four" mitted that "real life is much more complicated than the defined in the Spring of 1978. A year later (1979), committees of the Three­ concepts,"? thus leaving the door wide open for the dimension of Self Movement were reconstituted in several major cities such as unpredictability, surprise and mystery in life. This "religious" di­ Shanghai, Canton, Hangchow and Tientsin. They had the imme­ mension has wide implications for all the people in China, not just diate task of opening up for worship churches that were closed the small percentage of those who participate in religious activi­ during the Cultural Revolution. On September 2, 1979, the former ties. We need to remind ourselves that religion in its institution­ Moore Memorial Methodist Church in Shanghai was re-opened alized form did not have much status even in traditional Chinese after being closed for 13 years. Two other churches, the Ching­ society. hsin and Ho-pei, were re-opened very shortly. In Canton the In the late 19th century when China was seeking to strength­ Dongshan Church was re-opened for public worship on Septem­ en itself through defense and modernization, it looked to the West ber 30, 1979 with ministers on its staff who were formerly Baptist, for science and technology as "utility" (}lung) but wanted to keep Methodist, Church of Christ in China and Seventh-Day Adven­ its Confucian ethic as the "substance" (ti) of Chinese selfhood."

62 International Bulletin Though publicly unasked, the question of Chinese identity is ap­ four basic principles upon which the Communist govern­ parently still a live one in China today. What then, might be the ment is founded: i) the socialist road, ii) the dictatorship of new "substance" which undergirds Chinese humanity today? This the proletariat, iii) the leadership of the Party and iv) perennial religious-philosophical question has much to do with Marxism, Leninism and Mao Zedong Thought. Chinese Chinese identity, selfhood and dignity. The answer will be found state orthodoxy sets the parameters. Once it was Confu­ in the present "rich brew" of traditional Chinese religion (Confu­ cianism; today it is Marxism, Leninism and Mao Thought, cianism, Buddhism, Taoism, etc.), Christianity, Western Liberal­ however interpreted.'? In the coming years, it is quite for­ ism, and Marxism, Leninism and Mao Zedong Thought seen in the seeable that the collective freedom of the people from want present-day struggle of the Chinese people in their modernizing and threat from China's enemies will take precedence over efforts for physical and national survival. Should visitors be priv­ the individual freedom of the person. ileged to work with the Chinese people again, a listening and dia­ logic posture that takes seriously the revolution of the last 30 years The above two articles should be seen in light of China's overrid­ would be a fundamental requisite towards mutual understanding. ing concern for national security and public order as it seeks to up­ These 30 years in tum must be seen in the larger context of Chi­ grade its national economy and the defense of the nation through nese religion and culture extending far back into Chinese antiqui­ the four modernizations. Though it may be premature to do so at ty. With understanding and appreciation for what the Chinese this particular juncture of history,' Christians outside of China are people have experienced and are now experiencing, visitors to anxious to explore with Chinese Christians some of the implica­ China will find what they themselves might have to say is more tions of Christian faith in a socialist society. Chinese Christians, readily listened to and received. Thus dialogue requires empathy. undoubtedly, would want to know from Christians in the West the same implications of Christian faith in a capitalist society. A common agenda for dialogue which can be mutually agreed upon 3. Religion in China must be seen in its by Chinese Christians and Christians outside of China can be in­ present-day reality. strumental to international understanding, world peace and jus­ tice. There seems to be a contradiction when Christians in China say (from a Marxist-Maoist critique of society) that "religion and poli­ tics are inseparable" while at the same time insisting that religion The Problem of Inclusivity and Diversity is a "private affair." In present-day China religion can apparently The Protestant churches in China are in the process of re-estab­ thrive, but within the religious sphere, narrowly defined, as can be lishing a national church organization so that they might proceed gleaned from two recent articles which appeared in the People's with many pressing institutional needs such as the building of Daily. Christian communities, the theological formation and training of a new generation of leaders, the distribution of Bibles and other a) "Religion and Feudal Superstition" (March 15, 1979) makes Christian literature, and the establishing of new relationships with a distinction between religion and superstition. Religion is regional and international Christian bodies outside of the People's that which is rational with a body of teaching or doctrines, Republic. ritual or worship, and other forms of institutionalized ac­ As the Chinese visitors have stated, it is too early to say what tivities. Superstition, on the other hand, is that which is ir­ form the national church organization in China will take. It may rational with little in the way of formal structure except a be of a much wider scope than what the Three-Self Patriotic general zeal and fanaticism which have a tendency towards Movement has been. The new organization will have to include erratic behavior. Superstition seeks to control through many different groups of Christians-those who work with the magic and apparently is a real problem in China today. It government and those who have little direct contact with it. Ac­ can be also an expression of social unrest. cording to K. H. Ting, the national church organization will be in­ Popular Taoism and some of the "secret societites" in clusive of both the Three-Self Christians and the house-church China, for example, could easily fit the category of super­ Christians simply because there has been a great deal of overlap­ stition. Both Sun Vat-sen in the Republican revolution and ping and interpenetration between these two groupings. Mao Zedong in the Communist made use of the secret so­ Perhaps the death of Y. T. Wu, a driving force behind the cieties which were symptomatic of the injustices of Chi­ Three-Self Movement for over 30 years on September 17, 1979, nese society and a potential source of peasant rebellion. marks the fruition of a firmly-established Chinese Christian self­ After the success of the Communist revolution, however, hood which stands on its own in the international arena. Mao renounced his association with the secret societies and As the Chinese visitors further stated, a fundamental question even took measures to suppress them.? seems to be not so much whether Christians in China belong to b) "To Comprehensively Implement Religious Freedom" (Oc­ either the Three-Self type or the house-church type, but how best tober 17, 1979). This article emphasizes religious freedom as Christians can continue to work together for the common good of the essential policy of the Chinese government towards re­ the Christian community and of all the Chinese people. The China ligion. It makes the point that many religious activities Program Committee affirms the Christians in the People's Repub­ which the government regards as "counter-revolutionary" lic of China and respects their integrity. The visitors from China are not so because of their being religious, but because of assured us that there is a great deal of diversity among the Three­ their political nature. Religious freedom in China must be Self Christians who include former Church of Christ in China understood in the context of the new orthodoxy which Christians as well as Little Flock Christians. The degree of diver­ claims that "only socialism can save China and only Marx­ sity and inclusivity to be found in the new national organization ism, Leninism and Mao Zedong Thought can unite the Chi­ is a question which, at this stage of history, seems to be quite nese people." Here we can recall the severe sentencing of open-ended. Christians in a denominationally pluralistic America, the wall-poster dissident, Wei [ingsheng to 15 years im­ however, need to exercise unusual restraint so that their attitudes prisonment in Peking in October, 1979 which gained and action will not contribute to the fragmentation and polariza­ world-wide attention. He was alleged to have violated the tion of the Chinese church. Therefore we believe that by their own

April, 1981 63 manifestation of unity in Christ, Christians from outside of China we have said, is a century-long struggle of all the Chinese people, can be supportive of the unity of Chinese Christians. not just Christians. The Communist victory in 1949 was only the One of the things we heard loud and clear from our Chinese culmination of that century-long effort. visitors is that the Chinese church is in a "post-denominational" What Chinese Christians told us about the importance of Chi­ as well as a post-missionary situation. They say they can no longer nese selfhood seems to make sense because of the authencity of think of the Chinese church as being fragmented into different de­ their involvement in the life and destiny of their people. It also nominations and comity agreements in China as in the past. Yet makes sense in our understanding of peoplehood in the Old and every denomination in the United States seems to be faced with New Testaments and from our own experience of the present-day the question in one form or another from its members about the struggle of Asian Christians for selfhood in countries (Indonesia, Philippines, South Korea and Taiwan) that are related to US. I I Together Chinese Christians and other Christians need to ex­ plore their respective selfhoods within the larger humanity. We "The Chinese church is in a 'post-denomi­ need to recognize that however right it seems, affirming Chinese Christians in the development of all spheres of life in the new Chi­ national' as well as a post-missionary sit­ na is still problematic for the many American Christians still hold­ uation. " ing cold war thought patterns. It requires us to acknowledge the chauvinism of a past altruistic missionary era when we assumed that the nations of the world-even China with thousands of years of history/culture and religion-were lost unless they were won possibility of resuming "mission work" in the newly re-opened to the Christ of our understanding. (Even as late as 1922/ w.e pub­ China. Whether the new relationship with Chinese Christians can lished a book on The Christian Occupation of China. ) be deepened or not, much constituency education is needed in our Affirming the authentic participation of Chinese Christians in denominations regarding that new relationship. The denomination­ the Chinese revolution means changing our understanding of the al representatives in the China Program Committee of the National missionary task of outreach of the church. It requires a radical shift Council of Churches are not anticipating any revival of the de­ (metanoia) in our stance from a going and telling to one of listen­ nominational missionary enterprise as it was before 1949. We seek ing and sharing. It requires "That in developing the future of our to work ecumenically with one another, with Chinese Christians relationship with China and the Chinese people, we listen patient­ in China and with all Christians. Together with Chinese and all ly instead of taking our own immediate initiatives in this new pe­ Christians, we need to explore that which is yet to be. riod and that we rely on the Chinese Christians to help us in We are persistently and carefully exploring with Christians in defining the future relationship between ourselves and China."12 China some concrete ways through which we can build and It requires understanding of the past for what it was and more strengthen the new relationship that has been established. humility in present-day witnessing to the gospel. The revolution Through ecumenical educational agencies such as the United in China has taught us much and will continue to do so. Historical Board for Christian Higher Education in Asia (UBCHEA) and the events since 1949 have changed both Chinese and Americans. We Foundation for Theological Education in South East Asia Americans have been chastened by our own domestic revolutions (FTESEA) we are trying to respond to some of the articulated since the 1960s, and by our involvement in and the loss of a tragic needs of Chinese Christians themselves for library materials, war in Asia (1975) from which we are still reaping the conse­ teachers of English, faculty training and relationship with Chinese quences. visiting scholars in this country, and future academic exchanges. It seems natural for American Christians to want to share the However small and modest these beginnings, they will be the gospel (along with material aid) with a country that openly admits practical ways in which a new relationship of mutuality will be re­ that it is "backward" and expresses its needs. At its best, however, alized. Also churches in Asia that are related to the Christian Con­ Christian giving is reciprocal. Evangelism is a two way process. As ference of Asia (CCA) are exploring with care and sensitivity with is often said, "in evangelizing others we ourselves are evange­ Chinese Christians the new patterns of relationship that will in lized." turn evolve into a new understanding of the mission of God in and Like our own, the situation in China is complex, and full of through the churches. The World Council of Churches (WCC) is contradictions and ambiguities. There is so little that we really interested in expressing ecumenical relations with the Chinese know for sure about the situation. However, we know that there church, but its General Secretary recognizes that the initiative is are people of integrity and goodwill there, and we have met some now largely in the hands of Chinese Christians (see Philip Potter/s of them. Do we believe that God works in that situation? Are we address at the Interchurch Center, New York, January, 1980). bent and tuned to listen and to hear-from people in China? In Asia? In the rest of the world? Are people in China ready to listen Concluding Remarks to us? There are still questions we need to keep asking ourselves, and them. In faith we move towards a mutual search, trusting that In this short paper we have tried to affirm the achievement of together we will discover Jesus Christ anew in our different situ­ Christians in China for their own identity in light of Chinese in­ ations. dependence and selfhood in the historical context of the Chinese Generally speaking, the statements on China of the denomi­ Communist Revolution. nations related to the China Program indicate that while we can­ That revolution is seen as a culmination of a more than cen­ not say/ "Lo here and 10 there," we can nevertheless acknowledge tury-long drive for Chinese selfhood amidst foreign penetration, God's hand in the Chinese revolution and the authentic involve­ domination and exploitation of which our country, the United ment of Chinese Christians in that struggle for national indepen­ States, played a significant part. Chinese Christian reaction in the dence and selfhood. It is always in retrospect that we acknowledge last 30 years to the missionary enterprise from Western countries the presence of God in the midst of our different situations. In has to be understood, theologically and politically, as the quest of faith we trust in Cod's guidance now and in the future. "For he a people for national meaning, purpose and destiny. Obviously, has made known to us in all wisdom and insight the mystery of

this quest did not just begin in 1949. The Chinese revolution, as his will, according to his purpose which he set forth in Christ as i

64 International Bulletin a plan for the fullness of time, to unite all things in him, things what it means to work interdependently for peace with justice in in heaven and things on earth" (Eph. 1:9-10). the world to the mutual good of all peoples. What the next 30 After 30 years perhaps Christians in China and America can years hold for the. new relationship between Chinese and Ameri­ begin to explore what it means to be obedient to Jesus Christ anew can Christians will largely be dependent on the foundation of un­ in the larger context of the world Christian community. Together, derstanding, mutual respect and affirmation that we lay today. with all Christians and all people of good will we need to explore

Notes

1. See Wolfgang Franke, A Century of Chinese Revolution 1851-1949 (Colum­ 7. "Religion and Feudal Superstitution," People's Daily, March IS, 1979. bia, S. C.: Univ. Press, 1970). 8. See Joseph R. Levenson, Confucian China and Its Modern Fate (Berkeley: 2. William J. Nottingham, "Why China?" Contemporary China, World Out­ Univ. of California Press, 1968), pp. 59-78. reach Study Material, Christian Church (Disciples of Christ), May­ 9. For an understanding of secret societies in the late 19th century, see June 1978. Fei-Ling Davis, Primitive Revolutionaries of China (London and Henley: 3. John K. Fairbank, "The Impact of Christian Missions in the New Chi­ Routledge and Kegan Paul, 1977). na," Christianity and Crisis, June 27, 1966. Some of the essays of the late 10. See M. Searle Bates, "The Chinese State and Religion, with Particular professor, M. Searle Bates, covering the Christian effort in China, Reference to Christianity, 1840-1949," New York, Modern China Sem­ 1900-50, are only now being organized for publication by the East Asia inar, Columbia University, 1967 (mimeographed). and the Pacific Office, DOM/NCCC/USA. 11. See Statement of Rev. Edwin M. Luidens, Director, Office for East Asia 4. "Relationships between China and the United States: Some Implica­ and the Pacific, National Council of the Churches of Christ in the tons of the New Situation for United Presbyterians and Our Re­ U.S.A. Hearings before the Subcommittee on Asian and Pacific Affairs sponse." Adopted by the Program Agency, United Presbyterian and the International Organizations of the Committee on Foreign Af­ Church in the U.S.A., February 24, 1979. fairs, House of Representatives, February 4, 1980. 5. "Facing the Future or Restoring the Past?" China Notes, Autumn-Winter 12. Policies for United Methodist China Program, adopted September 24, 1979-80. 1979, Board of Global Ministries. 6. Robert Lee and Frank Mar, "Reopening Church Doors in China," The Christian Century, January 30, 1980.

The Legacy of Karl Ludvig Reichelt

Noffo R. TheIle

ne of the famous pictures of Karl Ludvig Reichelt (1877­ seen partially in the pietistic Christianity of his childhood and dis­ O1952) shows him on his beloved mountain, Tao Fong covered more fully as the cosmic Christ, working in the lives of all Shan, outside Hong Kong, ready to begin one of his numerous people. Finally, it was a pilgrimage into the lives of his Buddhist travels: a small, rather corpulent man in dark suit, flat felt hat, and friends and brothers. He entered their lives with the consciousness with a pilgrim's walking stick in his hand. Several other walking of being on holy ground', wanting to share with them the Way that sticks, brought back from his travels, were placed around the desk was his life, the Tao who had become human in Christ and was in his office. Through many decades of missionary work Reichelt the undiscovered guide of their lives. traveled to all the famous Buddhist temples and pilgrim centers, Reichelt's missionary work is not conceivable without his pil­ not only in central China, but even to the borders of Tibet and grim spirit. And his pilgrimage loses its meaning if it is not seen Mongolia, to Taiwan and Japan, to Malaya, Burma, Thailand, as a part of his missionary concern. Indochina, and Ceylon (Sri Lanka). Reichelt was a Christian pil­ grim. Let us keep in mind the image of the missionary pilgrim in I. The Life of K. L. Reichelt order to hold together some of the central concerns in his life as a missionary. Reichelt was born on September 1, 1877, in the parish of Barbu, Reichelt's life was a pilgrimage with many dimensions. It was near Arendal, a small city on the south coast of Norway. The home a pilgrimage into Buddhism. He was observing, seeking, and lis­ was characterized by "godliness with contentment." His father tening in order to discover the Buddhist insight into the Way, the died when he was a baby, but his mother was a remarkable per­ Logos,the Tao. At the same time it was a lifelong inner pilgrimage, sonality who opened the home for visiting preachers and house a continuous effort to penetrate to the sources of his own Chris­ meetings. Thus Reichelt grew up in an atmosphere of warm, some­ tian faith. He was challenged by his unprotected encounter with what strict, revivalist Pietism. Later, when he had discovered the Buddhist brothers, and guided by the vision of the Christ he had limitations of his childhood Pietism, he recalled the atmosphere of the numerous meetings in homes and "prayer houses": In these meetings I also met God, but mostly the God of Sinai. The Noiio R. Theile, born in Hong Kong where his father wasReichelt's closest col­ atmosphere was serious and gloomy, or onesidedly emotional. Ev­ league, has been a missionary in Japan since 1969. A specialist in Buddhist stud­ erything was accompanied by an inexpressible oppressive feeling. I ies, he currently serves in Kyoto as Associate Director of the National Christian realized that this was not the totality of God. Mighty aspects of the Council Center for theStudyofJapanese Religions. idea of God were not revealed under the roof of the prayer house.'

April, 1981 65 His teachers, however, introduced him to other dimensions of individuals in the Scandinavian countries. Christian faith, and also helped him to clarify his missionary call­ Returning in 1922, this time to Nanking, Reichelt began to re­ ing. In addition to such influences, Reichelt often referred to the alize his dream, which had matured for more than fifteen years: a quiet beauty and grandeur of the surrounding mountains, which Christian community, organized as a sort of monastery, and serv­ gave him an overwhelming experience of divine presence. In this ing as a "Brother Home" for religious seekers, notably for wander­ way his childhood Christianity was"consecrated and gradually el­ ing Buddhist monks. The monks usually stayed for a couple of evated to a higher level." In spite of his somewhat negative eval­ days, but could extend their stay if they wanted to continue the uation of the pietistic tradition there is no doubt that throughout study of Christianity. Every year an average of one thousand his life it remained one of the vital elements of his faith. monks visited the Brother Home in Nanking. Here they could en­ Entering the Teachers' Training College in Notodden in 1895, counter Christianity in an atmosphere adapted to their own tradi­ he encountered a more open, broadminded Christiantiy, which tions, and talk about religious problems with Christians who were combined a sound faith with a deep appreciation of humanity, na­ familiar with their religion and, moreover, regarded them as spiri­ ture, national traditions, and the culture of the people. Such atti­ tual brothers, and "friends in the Way," or "friends in Tao." The tudes certainly helped him later when he had to meet other place became famous not only in religious circles in China, but was cultures and learn to appreciate the national and religious tradi­ also favorably reported in Japan by no less a person than D. T. Su­ tions of another people. zuki. 4 In 1897 he entered the Missionary Training College of the Because of practical difficulties with finance and support in Norwegian Missionary Society in Stavanger. He was ordained in Scandinavia, and because of theological controversies, Reichelt's 1903 and sent to China the same year. After language studies he work was separated from the Norwegian Missionary Society and was sent to Ninghsiang- in Hunan where he worked until 1911, established as an independent missionary society in 1926, under when he returned to Norway. In this period he made his first the name Christian Mission to Buddhists. stumbling contact with the Buddhist world during an unforgetta­ Meanwhile the work in Nanking continued until 1927 when ble visit to the famous Wei shan monastery in 1905. the so-called Nanking incident put an end to it. Looking for a more stable location for the work, Reichelt and his colleagues finally de­ I got a glimpse of a peculiar and exclusive world, permeated with cided on a beautiful mountain in the New Territories of Hong deep religious mysticism, a world full of superstition and despair, Kong, and called it Tao Fong Shan, "The Mountain of the Logos but also wondrously rich in points of contact and sacred religious [Tao] Spirit." Beginning in 1931 a beautiful institute was built in material. There arose in my soul an inexpressible urge to be enabled traditional Chinese Buddhist architecture: an octagonal church in 3 to reach just these circles with the eternal gospel of life. the center surrounded by guest hall, pilgrims' hall, school, library, and other houses. The years before the Japanese occupation of Reichelt realized, however, that his effort to tell the monks about Hong Kong in 1941 became the classical decade in Reichelt's life, Christ was in vain. They belonged to a world he did not know, and the time when the "dream was realized.r" Tao Fong Shan became true communication was impossible. According to Reichelt this known all over China and attracted monks from all provinces. At . challenge determined his future course. He decided to devote his one time monks from more than fifteen different provinces were life to a "special work" among the Buddhists, and to prepare him­ present. Reichelt himself claimed that Tao Fong Shan had become self "through studies and observations, through friendly contact a center of religion in south China." Apart from the activities at. with Buddhist monks and learned Buddhist lay people." The years Tao Fong Shan, Reichelt continued his travels, and also established between 1905 and 1922, when he finally started his "special work," branch institutes in Nanking, Hangchow, Shanghai, Tali, and can be seen as a period of preparation. Omei, where former Buddhists, trained at Tao Fong Shan, tried to When he returned to Norway in 1911 he had already a con­ propagate his ideas. siderable knowledge about Chinese religions. His lectures during The war with Japan and the occupation of Hong Kong in 1941 his furlough were published in 1913 under the title, Kinas Religioner effectively put an end to the contact with Buddhist communities. (The Religions of China), later translated as Religion in Chinese Gar­ Reichelt had health problems, but managed to complete the three ment. volumes, Fromhetstyper ogHelligdommer i f2}stasia (Men of Religion and During the second period in China (1911-20) he was assigned Sanctuaries in the Far East), the outcome of his lifelong pilgrimage to the newly established Lutheran Theological Seminary in She­ into the Buddhist world. He returned to Norway after the war and kow, where he taught the New Testament and wrote several com­ retired. However, in 1951 he came back to Tao Fong Shan where mentaries in Chinese. But he was also able to deepen his study of he died on March 13, 1952. Chinese Buddhism and to make valuable contacts. In the vacations Reichelt married Anna Gerhardsen in 1905. Because of the po­ he traveled to monasteries and temples in several provinces, and litical instability in the Far East and the special character of the engaged in the study of the extensive Buddhist and Taoist liter­ work, she stayed for long periods in Norway, separated from her ature he had collected. The quality of his studies can be seen in husband. It was not until after 1934 that she could· be permanently the book he published in 1922, Fra f2}stens ReligiPse Liv (Religious Life with her husband and maintain a normal family life, either in in the East), translated as Truth and Tradition in Chinese Buddhism. The Hong Kong or in Norway. When he returned to complete his "last book was based on lectures at Scandinavian universities during his mission" and died in Hong Kong in 1952, his wife remained in furlough in 1920-22. In spite of inaccuracies and a rather one sided Norway. Thus it certainly involved great sacrifice on both sides to "Christian interpretation" of Buddhism, it demonstrated Reichelt's enable Reichelt to realize his vision. Their son, Gerhard Reichelt, firsthand knowledge of Buddhist piety and thought. also served as missionary for several periods. In the summer of 1919 he also "providentially" met the Bud­ With the death of Karl Ludvig Reichelt an epoch in the Chris­ dhist monk Kwantu, a deep religious spirit, with whom he made tian Mission to Buddhists was over. The war and the Chinese rev­ the outlines for the long-cherished "special work" for Buddhist olution had created major changes in the political and religious monks. The plans were accepted by the Norwegian mission board, situation. Reichelt's work was continued in various forms, adapted which released Reichelt for the work. The mission promised to pay to new circumstances. However, it did not and could not function his salary and to serve as the home base for the work, and addi­ as in the golden days before the war. tional support was supposed to come from interested groups and

66 International Bulletin II. The Challenge from Buddhism The worship generally followed Lutheran traditions, but he also used what he regarded as the sacred material in Buddhism, pre­ The simple outline of K. L. Reichelt's life has indicated some of the pared by God. The altar and the interior showed Buddhist influ­ aspects of his work that made him a unique missionary. Was he ence. Incense was used until criticism forced him to abandon the merely a shooting star that flashed over the firmament of Chris­ practice. Beside the altar in the chapel there was, among biblical tian missions and then vanished without leaving any trace? A clos­ quotations, an inscription borrowed from the Pure Land tradition, er examination is necessary in order to see the lasting value of his expressing how the Great Vow guides mercifully across to the work and vision. Other Shore. The Great Vow is the vow of Amida Buddha, but as

Christian Mission to Buddhists "Reichelt tried to overcome the religious In his encounter with the Buddhist world, Reichelt discovered the great truth that God had been in China before the, missionaries, and cultural barriers that separated Bud­ preparing the way for the gospel of Christ through glimpses of dhists and Christians. " truth and points of contact. This was certainly unfamiliar to Nor­ wegian missionary communities, but the ideas were not conceived by Reichelt himself. Reichelt regarded the idea about Amida's grace as a Christian in­ Similar ideas were actually advocated in various forms in large fluence, he used Pure Land Buddhism as an important guide to­ sections of Protestant circles of his time. In some cases it was an ward Christ. For him nothing but the cross was the real Great expression of a characteristic nineteenth-century optimistic belief Vow, which encompassed the longings of Buddhist faith. in spiritual progress combined with an emphasis on Christianity as The liturgy was full of Buddhist expressions. It included a the highest peak of religious development. Such a spirit permeated prayer taken almost directly from a Buddhist liturgy expressing the World's Parliament of Religions in Chicago in 1893, which the the vow to reach the Pure Land (Heaven), as well as a threefold leading Christian participants regarded as an expression of the fact dedication to the Trinity, very similar to Buddhist patterns: "I take that "the world moves, and on the whole moves Christward."7 refuge in ...." One example of Reichelt's boldness is found in Similar trends were dominant in the great missionary conferences a hymn to Christ included in the book of liturgy. Christ is there in Edinburgh in 1910 and Jerusalem in 1928. In India, China, and worshiped as lithe Great Tao without beginning and end" (the Japan there were numerous exponents of different sorts of fulfill­ eternal Word of God), and "the original face of all sentient beings" ment theologies. A typical representative from the missionary (the idea of imago Dei). He is the enlightened, the "iathagaia [Bud­ community in China was Timothy Richard, who advocated that dha] of the West who came to the world," and "realized the Pure Mahayana faith was "an Asiatic form" of the Christian gospel." Land on earth." Christ is "constantly turning the great wheel of Contemporary scholarship also tended to emphasize the influence the Dharma," and is "teaching all according to their capacities." of Eastern Christianity on Mahayana Buddhism." He is "saving all the people straying in the six paths of existence," Reichelt's uniqueness thus did not consist in his ideas about and is "universally present in the one billion worlds" (the uni­ Buddhist-Christian relations, which he shared with many others, verse). Those familiar with Buddhism will immediately recognize but in his ability to transform the academic abstractions about the Buddhist background of the expressions. However, in the missionary attitudes into a concrete "special work" among Bud­ whole context of Christian worship the expressions changed char­ dhist devotees. The ideas about historical and ideological relation­ acter and became means of Christian worship. Christ's sacrificial ships between the two religions furnished him with a strategy for death and atonement were central elements. There was never any Buddhist mission, which he moreover managed to realize in a way doubt about the uniqueness of Christ, the One in whom the that drew positive attention even from the Buddhist world. That "Great Original Tao" had become man, lithe great shepherd who was a remarkable contribution. draws people who love the Tao in all religions and gathers them Reichelt's mission, which had the somewhat offensive name to one flock."II Christian Mission to Buddhists, was in China called the East Asia It is difficult to know what impact the worship made on the Christian Tao Yu Hui (Association of Friends in the Way). It was thousands of monks who came to Reichelt's institutes in Nanking a thoroughly Christian community, but based upon a generous vi­ and Hong Kong and other places. An indication is given in D. T. sion of God's work among all people who are seeking the truth. Suzuki's notes about the work where he referred to the worship The Buddhists were not accustomed to such generosity from with its "refined, religious atmosphere indigenous to the religious Christians and responded positively: soul of China."12 Anyway it was an example of a bold and unique effort to create an indigenous liturgy. The main reason for this success is the fact that all people who come Also in Reichelt's teaching, preaching, and dialogues we see a there are met with as Tao-yu ... that is, as friends in religion.... similar combination of Christ-centered faith and radical openness The Christians acknowledge the fact that in spite of all differences to other faiths. His piety seemed to pave the way for what we now there exists a strong and precious common platform, on which all might call a "sharing of spirituality." One of his colleagues who enlightened and sincere religious people can meet and communi­ traveled with him has described his exceptional ability to establish cate.!? contact with all sorts of people. Again and again he was invited to preach in temples and religious associations. In many cases some We shall see in some detail how Reichelt tried to overcome of the monks in a temple had already visited the Brother Home, the religious and cultural barriers that separated Buddhists and or the rumor about the Christian "Master" had reached the temple Christians. The community life of the Brother Home was adapted in advance. He was met as a brother, and shared with deep con­ to the traditions of Buddhist monasteries, following a rhythm of viction his Christian Way as a friend in the Way.I3 worship, study, and work. The meals were vegetarian. The Bud­ dhist students and novices, often introduced by their Buddhist Buddhist Studies masters, lived in close fellowship with the Christian missionaries. Reichelt regarded worship as the heartbeat of the community. We have already referred to Reichelt's extensive studies of Bud­

April, 1981 67 dhism, several of which have been translated into English and III. Reichelt's Theology: Christ-Centered and German. We will here limit ourselves to a few remarks. Christ-Open There is no doubt about Reichelt's deep knowledge of Chi­ nese Buddhism. However, modern scholarship may tend to em­ As a missionary pilgrim Reichelt was engaged in a continuous phasize the limitations of his studies due to numerous inaccuracies struggle for theological clarification. What we have said about in his writings. His missionary concern never seemed to weaken Buddhist influence would be misleading if we did not see how his his sympathy toward Buddhism, but sometimes distorted the per­ theological world was centered in one point: the cosmic Christ. spective. He tended to read too many Christian ideas into Bud­ dhist piety. It is characteristic that he often translated Buddha The Iohannine Approach with "God" and Amida with "the All-Father."14 Whenever it seemed possible, he was likely to interpret similarities in doctrine Reichelt often preferred to talk about his work as the "[ohannine or piety as a Christian influence. His evaluation of different types approach." His central creed was the Prologue of John with its of Buddhism was characterized by a somewhat arbitrary judgment: proclamation about the Logos, the eternal truth incarnated in he regarded Pure Land Buddhism as the highest peak of Buddhism Christ. He found further support of his approach in the idea about because it seemed closest to Christianity and (according to Rei­ logos spermatikos, characteristically developed by Justin Martyr and others. That is, the eternal Logos is spread in non-Christian reli­ chelt) had its deepest roots in Christianity.IS His search for points of contact also naturally inclined him to emphasize the positive gions and philosophies as grains of seed; whatever is true origi­ side of Buddhism. The negative aspects were usually described in nates from the eternal Logos, Christ. dramatic generalizations about gloom, despair, darkness, and the This was further deepened in the encounter with Chinese like.l? Finally, he never seemed to become really challenged by spirituality where the concept of Tao ingeniously expressed the Buddhist philosophy. In his books there is no serious discussion of implications of the Logos-idea. Tao means Way, that is, the spiri­ central philosophies such as the systems of Nagarjuna or Vasu­ tual Way of humankind, the eternal truth. For a Buddhist, Tao was bandhu. Their "abstract ideas" seemed less important than their synonymous with the Dharma, the Buddhist law of life. With his efforts to link Buddhist philosophy to personal faith in "the Great profound faith in Christ as the incarnation of the eternal Logos or All-Father, Amitabha."17 Tao, Reichelt was convinced that, ultimately, Christ would not be an offense or a stranger to the truth-seeking spirits of the East. He On the other hand, Reichelt's missionary concern and his in­ was the center they had been seeking all the time, the One who tuitive and sympathetic approach enabled him to convey some of had been drawing them toward truth. It is characteristic that he the religious life behind the outward forms. His studies were often wrote about one of those who had met Christ "from within," stat­ based on firsthand observations and offered new and fresh in­ ing that his encounter with Christ was an "encounter with a sights. Actually, his description of Buddhist piety has promoted a friend. A deep joy of recognition filled his soul."21 The true seek­ sympathetic understanding of Buddhism in Scandinavia, which a ers would re-cognize Christ as the Tao they had been searching for more objective analysis hardly could do. The second volume of his all the time. last work about holy men and sanctuaries in the Far East is totally devoted to a description of the spiritual pilgrimage of one Bud­ dhist monk, and is a unique document. Christianity and Religion The vision of Christ as the hidden center of Reichelt's missionary Buddhist Influence? pilgrimage had implications for his view about the relation be­ tween Christianity and other faiths. This was developed in one of Reichelt's effort to adapt his method to Buddhist traditions gained his great speeches, with the title "Christ-the Center of Religion." him many critics. He was accused of syncretism, and Tao Fong He described how the religions of humankind were like silver ore Shan was once described as a place where "one came in order to in the mountain. It might be impure and mixed with slag and study Christianity, and was offered Buddhism instead."18 This stone. But further search would uncover veins of silver gradually was certainly a narrowminded or malicious interpretation. leading down to the pure silver ore, the center and felos of religion, Christ. From this perspective it was difficult to express the essen­ On the other hand, it would be unnatural if several decades tial difference between the general and the special revelation. Sil­ of intimate contact with Buddhist communities did not influence ver is silver even when it is mixed and impure, and is essentially his understanding of Christianity. He was convinced that every identical with the pure silver in the center.F generation, every culture, civilization, and religion that came in As Reichelt's language was symbolic and lacked precision he touch with the doctrine of Christ, would reveal "new colors and was inevitably attacked, especially in Norway where the front rays in the brilliant' light emenating from God." So Buddhism against liberal theology was strengthened in the 1920s. However, would naturally add new insights to Christian piety."? Reichelt's theology was rather conservative. He was pre-Barthian, A recent study about Reichelt purported to demonstrate that but not liberal. It simply did not occur to him that his view on oth­ his basic thinking was permeated with Buddhism, and that nota­ er religions could reduce the uniqueness of Christ. His whole bly the philosophy of sunyata (emptiness) wa.s a key to understand­ thinking was so Christ-centered that the Barthian wave did not ing Reichelt.s? I think the conclusion is misleading, but the impress him. The antiliberal reaction was irrelevant for his think­ question about Buddhist influence is still valid. Numerous expres­ ing. sions and ideas about God, Christ, salvation, enlightenment, med­ Under guidance from friends and colleagues he agreed to itation, inner life, and so forth may indicate Buddhist influence. change his expressions and to emphasize the essential difference The problem is that his expressions are not only close to Buddhist between general revelation and the revelation in Christ. This was terminology but are also familiar in Christianity, including Pietism certainly not an intellectual sacrifice, for he was himself totally and liberal theology, mystical traditions, and notably the Gospel aware of the limitations of other religions and was untiring in his of St. John. The problem needs further research. But ultimately it emphasis of the uniqueness of Christ. However, it meant that he is a question of Reichelt's basic theological standpoint. had to accept a theological model that was not his own and re­

68 International Bulletin spond to questions that did not arise in his theological world. He On the other hand, in missionary circles in his home country was not interested in the lines of demarcation between Christian­ he was often denounced, and his name still evokes suspicion and ity and other faiths, but was concerned about the center, where anxiety about theological compromise and syncretism. One of the Christ, the eternal Logos, was drawing all people to himself. The most influential Norwegian Christians in this century, Ole Hal­ Barthian reaction and the numerous attacks from orthodox circles lesby, even said that Reichelt was preaching "an amputated gos­ did not do justice to his Christ-centered theology. Symbolically pel." It was difficult for these to see how a Christ-centered expressed, Reichelt was seeking the center of the circle, and was evangelical faith could be combined with a bold recognition of the not so much concerned about drawing the periphery of the circle. truths of other religions. He was Christ-centered and therefore Christ-open. He was both The Norwegian critics had entrenched themselves in the fight pre-Barthian and post-Barthian. against liberal theology and could not comprehend that even Reichelt is rightly celebrated as one of the greatest Norwegian though Reichelt's theology did not fit into orthodox Lutheran Pi­ missionaries, one of the few whose vision and work appealed far etism, neither was he a liberal. Reichelt was rather catholic in the beyond the narrow borders of Norwegian missionary circles. Hen­ original.sense of the word: belonging to the universal church. He drik Kraemer, one of the most outspoken critics of Reichelt's theo­ was rooted in Pietism, influenced and challenged by theological logical ideas about Buddhism and Christianity, still maintained a currents and Buddhist ideas, but found his deepest inspiration in deep admiration for the "great missionary" Reichelt, and recog­ the old sources of the church: the thinkers of the early church, the nized his plea for an understanding of the religious situation of New Testament, and, more than anything else, the Gospel of St. Buddhism having to do with God. 23 John.

Notes

1. Quoted from Filip Riisager, Foroentning og Opfyldelse (Expectation and by his Chinese co-workers. The liturgy and the hymns were probably the Fulfillment), pp. 12-13. See the bibliography for further bibliographical result of close cooperation. We have used the Chinese text, and have not material. been able to compare it with translations. See also articles in The Chinese Re­ 2. We regret that in the present article we are not able to use the modern corder, mentioned in the bibliography. transcription of Chinese names and words. 12. TheEastern Buddhist4, no. 2 (1927): 195-97. 3. The incident is reported several times in Reichelt's writings. Quoted 13. Stig Hannerz, in Notto Normann Thelle, Karl Ludvig Reichelt: En Kristen from Den Kristne Misjon blantKinas Buddhister (Oslo: Buddistmisjones Forlag, Banebryter i /Zlst-Asia, pp. 140-54. 1926), pp.3-4. 14. See, e.g., Reichelt, Truth and Tradition in Chinese Buddhism, pp. 112, 131, 4. In TheEastern Buddhist 4, no. 2 (1927) 195-97. 136--40,145-47, etc. 5. The title of the publication in connection with the 25th anniversary 15. Ibid., pp. 6, 134, 145--46,155-57, 163. etc. was, Drsmmen som Blev Virkelighed (The Dream That Was Realized), (Copen­ 16. Ibid., pp. 134, 172, etc. hagen: Gads Forlag, 1947). 17. Ibid., p. 31. 6. See the monthly of the mission, Den Kristne Buddhisimission 12, no. 5 18. N. N. Thelle, Fra Begynnelsen til Nu, p. 95. (May 1937): 73. 19. Reichelt, Fra Kristuslioets Helligdom, pp. 95-105. 7. John Henry Barrows, The World's Parliament of Religions (Chicago: The 20. H. Eilert, Boundlessness. Parliament Publishing Company, 1893), p. 1575. 21. Reichelt, Kristus: Religionens Centrum (Oslo/Copenhagen: Buddhistmis­ 8. Timothy Richard, trans., The Awakening of Faith in the Mahayana Doctrine jones Forlag/O. Lohse, 1927), pp. 26-27. (Shanghai: Christian Literature Society, 1907), p. iv. 22. Ibid., pp. 7-8. Cf. also Reichelt's favorite expression, "the inner well­ 9. See, e.g., P. Y. Saeki, The Nestorian Monument in China (London: Society spring of religion." for Promoting Christian Knowledge, 1928). 23. H. Kraemer, Religion and the Christian Faith (London: Lutterworth Press, 10. TheEastern Buddhist 4 no. 2 (1927): 196. 1956), p. 225. 11. There is no indication whether this was written by Reichelt himself or

A Reichelt Bibliography

Among Reichelt's Main Works

Books in Chinese on New Testament Scriptures include an introduction to Fra Kristuslioets Helligdom (From the Sanctuary of Christlife). Copenhagen: the New Testament, and commentaries on John, Galatians, Mark, Gads Forlag, 1931. James, etc. Fromhetstyper og Helligdommer i /Zlst-Asia (Men of Religion and Sanctuaries in Kinas Religioner (The Religions of China). Stavanger: Misjonsselskapet, the Far East). 3 vols. Oslo: Dreyers Forlag, 1947. English translation 1913. German translation: Der chinesische Buddhismus. Basel Missions­ of vol. 1: Meditation and Pietyin the FarEast(London: Lutterworth Press, buchhandlung, 1926. English translation: Religion in Chinese Garment. 1953), and vol. 2: The Transformed Abbott (London: Lutterworth Press, London: Lutterworth Press, 1951. 1954). fra Illstens Religi;se Liv. Copenhagen: Gads Forlag, 1922. English translation: Truth and Tradition in Chinese Buddhism. Shanghai: Commercial Press, 1927.

Bibliographies Studies about Reichelt

Myklebust, O. G. "Selected Bibliography," appendix to Sverre Holth, Karl Eilert, Hakan. Boundlessness: Studies in Karl Ludvig Reichelt's Missionary Thinking Ludvig Reichelt and Tao Fong Shan (see below). with Special Regard to the Buddhist-Christian Encounter. Arhus: Forlaget Sommerfeldt, W. P. Karl Ludvig Reichelt's Forjatterskap (The Works of Karl Aros, 1974. Ludvig Reichelt). Oslo: Den Kristne Buddhistmisjon, 1947. Holth, Sverre. Karl Ludvig Reichelt and Tao Fong Shan. Hong Kong: Tao Fong

April, 1981 69 Shan Christian Institute, n.d. Reprint of article in the International Re­ Thelle, Notto Normann. Era Begynnelsen HI Nu (From the Beginning until view of Missions, October 1952. Now). Oslo: Den Kristne Buddhistmisjons Forlag, 1939. Prenter, Regin. "Theologen Karl Ludvig Reichelt" (Karl Ludvig Reichelt, ---. Karl Ludvig Reichelt: En Kristen Banebryter i f2}st-Asia (Karl Ludvig Rei­ the Theologian). Norsk Tidsskrift forMisjon 32, no. 1, 1978. chelt: A Christian Pioneer in East Asia). Oslo: Den Nordiske Kristne Riisager, Filip. Forvenfning ogOpfyldelse (Expectation and Fulfillment). Arhus Buddhistmisjon, 1954. (?): Forlaget Aros, 1973.

Pamphlets and Articles

Reichelt wrote numerous articles in the monthly publication of his mission vol. 51, (1920): 491-97; "Indigenous Religious Phrases That May Be (Den Krisfne Buddhisfmission), The Tao Fong Shan Magazine, etc., and also Used to Interpret the Christian Message," vol. 58 (1927): 123-26; "Ex­ published many pamphlets, which cannot be recorded here. tracts from the Buddhist Ritual," vol. 59 (1928): 160-70; "The Divine Some articles in TheChinese Recorder have special reference to material in this Seed in the Ethical System of Chinese Buddhism," vol. 60 (1929): 287­ paper on Reichelt's legacy: "Special Work among Chinese Buddhists," 94; etc.

The Legacy of John R. Mott c. Howard Hopkins

ohn R. Mott, 1865-1955, was the leading Protestant ecu­ The climax of every year for Mott and his family was the summer j menical and missionary statesman of the world during in lithe Canadian woods" northeast of Montreal, where Mott the first half of the twentieth century. He was not only the figure threw off his official personality, dressed in old clothes, read around whom much thought and action toward comity and ecu­ aloud, played and clowned with the children, fished, swam, and menism tended to revolve, but may rightly be called the "father" luxuriated in leisure and companionship. of the World Council of Churches. The formation of the World's Student Christian Federation (WSCF) in 1895 was Motes most creative achievement. He then The Man and His Career moved onto the world scene by journeying around the globe, ac­ companied by Leila, to expand and consolidate the federation. Born in southern New York State a few weeks after the close of This twenty-month tour established his reputation as a missionary the Civil War, Mott was raised in what came to be the prosperous statesman, since the prime targets for federation membership were corn belt of northeastern Iowa. He and his three sisters grew up the students of the mission colleges. Mott had already, somewhat in an advantaged, warm, small-town, devout Methodist home. He inadvertently, become the leading American YMCA advocate of attended Upper Iowa University, a Methodist school not far from the expansion of that organization to foreign countries and soon home, as a preparatory and college student, transferring to Cornell after his return that YMCA portfolio was added to his duties as University as a sophomore. As president of the Cornell University head of the student department. In 1901-2 he made another world Christian Association, he built it into the largest and most active tour for the SVM, WSFC, YMCA, and missions, and in 1903 went student YMCA-a preparation for his career. Upon graduation in again to Australia and New Zealand. He went to Europe every 1888 he took a one-year assignment as traveling secretary with the year, occasionally twice or three times, staying from two weeks to Inter-collegiate YMCA. He was an immediate success: as evange­ nine months. list to and organizer of students, charisma emerged at once, people From the very beginning of his secretaryship, Mott cultivated he had never met sent contributions, he early revealed an uncanny the executives of the mission boards; he was present at the found­ facility to appraise men whom he drew into the movement as lead­ ing in 1893 of what became the Foreign Missions Conference of ers, and such were his administrative and diplomatic gifts that the North America and was a force in it for more than half a century. student groups grew by leaps and bounds. What he would do after This brought him into a strategic position, together with J. H. Old­ that first year really never came up. The organization and growth ham, in the planning and leadership of the epochal Edinburgh mis­ of the Student Volunteer Movement (SVM) was the most dramatic sionary conference of 1910; he was responsible for its being a development of these early professional years. working conference, chaired its Commission I and the full confer­ In 1891 Mott married Leila Ada White, a graduate of Wooster ence itself, and played a large part in securing representatives of College, then teaching English. The two became a remarkable the younger churches and encouraging them to express them­ team, traveling the world together; Leila Mott was her husband's selves. His chairmanship was the high point of his career up to critic, editor, and even secretary when needed. Their family of two that time, and he was the logical choice to head the conference's boys and two girls grew up in Montclair, New Jersey, whence Continuation Committee. He took the conference message to Mott commuted to his New York office; all of them made distin­ churches around the world in 1912-13. guished contributions to the medical/socially oriented professions. Plans for a world missions body were frustrated by World War I, but throughout it Mott kept in close touch with Oldham, and the two with missions authorities, including the Germans. Mott made several trips to Europe during the conflict; when the C. Howard Hopkins, emeritus Professor of History at Rider College in Philadelphia, Pennsylvania, has also taught at Mount Hermon School, Stockton Junior College, and Continuation Committee could no longer function, he, Oldham, Bangor Theological Seminary. His latest book, John R. Mott, was published in J980 and others formed an Emergency Committee that rendered heroic by the Wm. B. Eerdmans Publishing Co. service on behalf of German and other orphaned missions and

70 International Bulletin made significant representations to the peace conferees at Ver­ contemporary evangelists, as he traveled the world he read vora­ sailles in 1919. ciously for background not only in current affairs but in history In the meantime Mott had become general secretary of the and culture; as a result Mott grew from a somewhat provincial YMCAs of the United States. When America entered the war, he American into a citizen of the world and as such was welcomed offered President Woodrow Wilson (a warm personal friend who on campuses from Berkeley to Oxford to Sydney. had begged him to become American minister to China in 1913) An evangelical liberal, he early embraced the social gospel­ the services of the associations for functions comparable to the a favorite phrase was "the whole gospel"-and was in the fore­ present-day USO. In 1917 Wilson appointed Mott to the Root front of those who grasped its relevance to missions. He wrote Mission to Russia; he became its best reporter to the president and more than a dozen books, most of them concerned with missions appears to have been Wilson's most trusted adviser on Russia, to and the ecumenical outreach, all of which were widely read and the extent that earlier evaluations of the Root Mission and of Wil­ some translated into several foreign languages. His output of son's policies toward Bolshevik Russia must be reviewed by his­ pamphlets, articles, reports, and forewords to others' books was torians. Although this was a secular and diplomatic assignment, limitless. Although they are no longer read, they reflect concern characteristic of most of the activities with which Mott was pre­ for living issues that reveal their author as a contemporary to any occupied during the war, he used the Root Mission to extend the age. ecumenical network to the Russian Orthodox Church, conferring for hours with its high procurator and inviting the Orthodox to The Young Men's Christian Association as participate in a Faith and Order conference. Fellowship and Power Base In 1920 Mott relinquished the leadership of the Student Vol­ unteer Movement and of the World's Student Christian Federa­ The YMCA of the late nineteenth century was aggressively evan­ tion, although he continued to attend and address the SVM gelical and evangelistic. As an undergraduate, Mott came increas­ quadrennial conferences and remained on as chairman of the fed­ ingly into a dynamic relationship to this laymen's organization and eration until 1928. The International Missionary Council, of which he made it, rather than a denomination, the vehicle of his drive to­ he was chairman, came into being in 1921. In 1926 he took on the ward Christian unity. For a time at Cornell he worked at a frenzied presidency of the World's Alliance of YMCAs, which he converted pace to fit himself for the pastoral ministry, but consistently put from a Geneva club to a world body with an aggressive purpose off the Greek course required by theological seminaries. and program; he devoted his remarkable continuing energies to Through the "Y" Mott met and came into intimate partner­ these last two for two more decades. In 1946 Mott shared the No­ ship with Dwight L. Moody. He made the Paris Basis of the bel Peace Prize with Emily Greene Balch. He died in 1955, a few YMCA, the model ecumenical statement of modern times, his months short of ninety years, and was buried in the Washington own. The fraternal aspect of the associations had great appeal: in Cathedral. it at the age of twenty-three he already worked with men of power and influence, and as his own leadership grew he in turn attracted many to it. Nor did he limit himself or its outreach to Protestants. The Sources of Mott's Ecumenism Against considerable opposition he not only approved but urged the recruitment of Roman Catholic members to YMCAs in Catho­ John Mott's ideal of a community transcending denomination, lic countries and the same with the Orthodox; this policy also ap­ race, nation, and geography was formed in his youth. The home plied to the selection and training of secretaries. Mott would have background in Methodism, his first boyhood conversion under a been delighted with the spirit of Vatican Council II, but such rap­ Quaker Bible teacher/YMCA evangelist, the profound influence port was impossible in his time. of Dwight L. Moody, the biographies of evangelists-Wesley, The YMCA, to which Mott gave himself, served a worldwide Matthew Simpson, William Taylor, Charles G. Finney-all em­ community of students and an urban clientele in the major cities phasized the evangelical tendency to disregard denominational and at home and abroad; it was a fellowship of activists motivated by confessional lines. But the unique and cardinal influence in this di­ the desire, as the Paris Basis put it, to be Christ's disciples "in their rection was that of perfectionist Holiness, a movement then large­ faith and in their life." Some of Mott's colleagues deprecated his ly within Methodism, which was to result in controversy and "YMCA mind"-lay rather than clerical or ecclesiastical stance­ schism. Unaware of these trends, Mott pursued the"second bless­ and he was perhaps a bit unappreciative of the role of women in ing" or "entire sanctification" promised by Holiness, achieving it the ecumenical movement, in spite of his own marriage partner­ his first winter in Ithaca, having joined a warm Methodist congre­ ship and the generosity of several women who made his key proj­ gation that fostered his Holiness bent. The periodicals he read­ ects possible. they had been on the family reading table back in Iowa-stressed "unity in diversity" and spoke of the universal Christian church. Holiness was the base for Mott's mature thought on race, ecume­ The Student Volunteer Movement for Foreign nism, and the social gospel. Missions At least four other factors molded Mott's viewpoint: the Bi­ ble, the practice of prayer, his continent-wide and world-circling As one of the "Mount Hermon Hundred" Volunteers of 1886, travel among the colleges and universities, and his preparation for Mott contributed significantly to the plans laid that summer for this by extensive reading. Probably the most repeated phrase in his the spread of the missionary challenge among the colleges of Can­ vocabulary was "that we may fulfil the prayer of our Lord 'that ada and the United States. One of his first assignments upon be­ they all may be one.' " Their Bibles "became new in the Land" to coming college secretary two years later was the chairmanship of the Motts, on horseback in the Holy Land in 1895, conscious of the joint YM-YWCA committee charged with domesticating this history and deeply moved by an unseen presence. Mott not only explosive movement into the intercollegiate organizations: it be­ prayed, he practiced the presence of God in his daily life, believing came the missionary department of the student YM-YWCAs, and that whatever he was able to accomplish was due to prayer. In for three decades Mott inspired, funded, and directed it, making spite of the popular image of him as the great religious entrepre­ it coeducational in spite of the male chauvinism of the YMCA neur, many remember him chiefly as a man of prayer. Unlike other leadership. He did not invent its motto, "The evangelization of the

April, 1981 71 world in this generation," but he made it his own. The SVM be­ world to missions and the parent YMCAs. After much prayer and came the dynamic of the intercollegiate bodies; Mott invented and diplomacy directed toward reconciliation with the Germans by administered its great "Quadrennial" conventions and lived to Mott, Oldham, and their colleagues, the International Missionary count 20,000 Volunteers sent to the fields of the world, numbers Council (IMC) was organized in 1921. As its chairman and symbol, of whom confessed that "he changed my life." Mott circled the Pacific in preparation for its Jerusalem conference Not satisfied that the movement be solely a sending agency, of 1928, then took that conference's message around the world the he organized SVMs in most foreign countries, both to focus next year. He played a somewhat less significant role at Madras­ youthful attention on missions and to enlist converts to work in Tambaram a decade later. He was ail important agent in the for­ their own nations; he also encouraged SVM alumni on the field to mation of some thirty national councils of churches in as many guide their nationals at work and to enthuse Volunteers back countries. A last bit of advice to colleagues in the IMC was to be­ home. Thus rising generations of young Christians, who would ware lest it be swallowed too .soon by the World Council of make up a substantial segment of the "younger" churches as they Churches. moved into positions of leadership, were made aware of the uni­ versality of both church and mission. The World Council of Churches

The World's Student Christian Federation Mott took part in each of the movements that culminated in the WCC; his influence in them was pervasive. He had known Bishop The WSCF embodies Mott's dream of a union of the Christian stu­ Charles Brent of Faith and Order .several years before Edinburgh dents of all nations. It was characteristic of him that he should go 1910, which was the immediate s~urce of Brent's inspiration. On to them to enlist them in the cause. Although he described that ep­ his 1911 tour of Eastern Europe and the Near East, Mott sought to ochal first tour in a book called Strategic Points in the World's Conquest bring the Orthodox into that fellowship. He went to its Lausanne (the points were the colleges), the constituent members of the new Conference of 1927 but was forced to leave because of illness. On world fellowship were equals; from the beginning the Asian the Life and Work side, his lifelong friendship with Archbishop movements and their representatives played strategic roles. This Nathan Soderblom began in 1891 when the two young men were was another lay movement that included women. Its motto, "That spontaneously attracted to one another at the Northfield (Massa­ they all may be one," became an ecumenical rallying cry. The chusetts) student conference; over the years they kept in touch and places Mott chose for its meetings demonstrated his sense of tim­ met many times. ing and of history: the 1907 conference in Tokyo was the first in­ During the preparatory conference for Oxford 1937, at West­ ternational body ever to meet in Japan, and possibly in Asia. In field College, Pastor Marc Boegner of France, William Temple, 1911 Mott took the federation to Constantinople, heart of the Or­ William Adams Brown, H.-L. Henriod, and Willem A. Visser 't thodox world, where it was blessed by the ecumenical patriarch. Hooft met in Mott's room each morning for prayer. Boegner de­ Miraculously, rather than being destroyed by World War I, it ex­ clared that Mott's influence on the conference was "tremendous." panded to render welfare services to thousands of students in uni­ The jibe that ecumenical meetings of the period seemed to be form; there is at least one instance of a soldier's calling out, "Does WSCF alumni gatherings was literally true. During the organizing anyone know John Mott?" as a means of establishing fellowship. phases of the World Council, Mott was one of six provisional presidents, then became honorary president upon its formal estab­ Approaching the Orthodox Churches lishment, a symbolic recognition.

It was at first the fellowship of the YMCA into which Mott in­ The Legacy vited the leaders of Orthodox churches. This is an almost forgot­ ten saga that began in 1897 when he met the great Russian Mott's major contributions are implicit in the foregoing, and I shall Orthodox missionary bishop, Nikolai, in Tokyo. The two men not attempt to enumerate them. If Kenneth Scott Latourette's were instinctively drawn to one another. Thus began for Mott a statement that "the ecumenical movement was in large part the lifelong love affair with Orthodoxy, enhanced by the music of the outgrowth of the missionary movement" is true, Mott's legacy, as Hans-Ruedi Weber said of the Asian churches' debt to Mott, is "incalculable." It varies with country or organization, and may be measured not only in the cooperative bodies he fostered, but in the "He was an important agent in the forma­ fact that he encouraged, nourished, and regarded as equals the ris­ tion of some thirty national councils of ing lay and clerical leaders of churches and Christian bodies every­ where. This was apparent as early as the first world trip of 1895­ churches in as many countries." 1897. Mott was unique. He is remembered as evangelist, man of prayer, leader, advocate of comity, builder of organizations, friend, chief, chairman, speaker, coach, executive, author, editor, fund church and by its central emphasis upon the Resurrection, which raiser, traveler. His influence lives not only in world bodies such was also the cardinal point of Mott's faith. In 1911 Mott visited al­ as the WCC and the World's Alliance of YMCAs, but in the pro­ most every Orthodox bishop, archbishop, and patriarch between found effect he exerted upon individuals of several generations Vienna and Jerusalem, and in the 1920s repeated this gesture sev­ who volunteered their contributions to the evangelization, the bet­ eral times; on more than one occasion the ecclesiastics he assem­ terment, the unity of the world in their time. bled had never met one another. In old age Mott was given standing ovations by tens of thou­ sands of young people in post-World War II Germany, because, as The International Missionary Council Bishop Hans Lilje put it, they were convinced that "he loves us." Soichi Saito, a Japanese colleague, called Mott "father of the young As he began to lose touch with the post-World War I student gen­ people of the world." Although the two organizations that were eration, Mott gradually shifted his major thrust from the student the chief objects of his early labor and love-the SVM and the

72 International Bulletin WSCF-no longer exist as he knew them, his instinct for students collected by Charles H. Fahs, whom Mott had trained for the job, and young people was sound. He chose his associates with insight on the world tour with Mott in 1912-13, became the nucleus for and trusted them to build indigenous entities to serve their own the Missionary Research Library (MRL), established with Rocke­ place and time. There would of course have been an ecumenical feller funding in 1914, under Fahs's lifelong direction. Mott's belief movement without Mott, but as J.H. Oldham once remarked, it in the value of research was further realized during the 1920s would have been a very different thing. through the Institute of Social and Religious Research, and in the Perhaps the unique feature of his genius was an unusual com­ 1930s by the Department of Social and Industrial Research of the bination of spiritual insight and leadership with hardheaded ad­ International Missionary Council. ministrative ability. A hero to "thousands, he was also trusted by Well before the close of his active career, Mott gave his com­ businessmen and philanthropists, and was sought out for his or­ prehensive archives of the WSCF to the Yale University Divinity ganizational acumen. Yet to him the directing of organizations was School Library. He later added his personal papers; the residual secondary, really only a means to the main business of evangelism, files retained at his death also went to Yale, thanks to the concern mission, the ecumenical thrust. Asked to say a word at what of the librarian, Raymond P. Morris. During my research for his proved to be his last public appearance, he declared, "while life biography, personal and family materials were added, as were lasts, I am an evangelist." copies of his massive correspondence related to each of the orga­ nizations he served-the IMC from originals at the MRL, World Selected Bibliography YMCA and later WSCF at Geneva. The Library of the American YMCA at 291 Broadway, New York, N.Y. 10007, is the only large From the beginning of his responsibility for the Student Volunteer Mott archive of which I am aware whose materials are not dupli­ Movement, Mott worked to make its library and collection of re­ cated in the Yale Collection. source materials the most comprehensive available. The materials

Materials Written by Matt

Strategic Points in the Worlds Conquest. New York and Chicago: Fleming H. Confronting Young Men with the Living Christ. New York: Association Press, Revell Co., 1897. 1923. The Evangelization of the World in This Generation. New York: S.V.M., 1900. The Present-day Summons to the World Mission of Christianity. Nashville, Tenn.: Christians of Reality. Shanghai: Y.M.C.A. of China, 1902. Cokesbury Press, 1931. The Pastor andModern Missions. New York: S.V.M., 1904. Liberating the Lay Forces of Christianity. New York: Macmillan Co., 1932. The Future Leadership ofthe Church. New York: S.V.M., 1908. Five Decades anda Forward View. New York and London: Harper & Bros., 1939. The Decisive Hour of Christian Missions. New York: S.V.M., 1910. TheLarger Evangelism, New York and Nashville: Abingdon-Cokesbury Press, The Present World Situation. New York: S.V.M., 1914. 1944. The Worlds Student Christian Federation. N.p.: W.S.C.F., 1920. Addresses and Papers, 6 vols., New York: Association Press, 1946-47.

Materials Written about Matt

Fisher,Galen M.John R. Moit, Architect of Co-Operation and Unity. New York: --. "American Jews and the Root Mission to Russia in 1917: Some Association Press, 1952. New Evidence." American Jewish History 69 no. 3 (March 1980): 342-54. Hopkins, C. Howard. "John R. Mott," Dictionary of American Biography. Sup­ Mackie, Robert. Layman Extraordinary: John R. Mott, 1865-1955. New York: plement Five, 1951-1955. New York; Charles Scribner's Sons, 1977; pp. Association Press, 1965. 506-8. Mathews, Basil. John R. Mott, World Citizen. New York and London: Harper --.fohn R. Mott, 1865-1955, A Biography. Grand Rapids, Mich.: Wm. B. & Bros., 1934. Eerdmans Publishing Co., 1980. Wegener, Gunther S. fohn Mott: We/tbit'rger und Christ. Wuppertal: Aussaat Hopkins, C. Howard and John W. Long. "The Church and the Russian Verlag, 1965. Revolution: Conversations of John R. Mott with Orthodox Church Woods, Roger D. "The World of Thought of John R. Mott." Ph.D. disser­ Leaders, June-July, 1917." St. Vladimir's Theological Quarterly 20, no. 3 tation, University of Iowa, 1965. (1976): 161-80.

April, 1981 73 Current Trends in North American Protestant Ministries Overseas

Samuel Wilson

nce every three to five years, the publication of the Mis­ surpassed the previously most prolific decade (over 100 formed in Osion Handbook: NorthAmerican Protestant Ministries Overseas by the 1950s). A total of 123 new agencies were founded during the the Missions Advanced Research and Communication Center decade of the 1970s. The categories into which the new agencies (MARC) affords a unique opportunity for assessing mission activ­ fall appear to be specialized evangelism, specialty ministries, and ity of North American sending constituencies. From the twelfth humanitarian activities, in that order. edition of the Mission Handbook, published at the beginning of 1981, What are the components of these general trends? Where has trends in recent history become identifiable on the basis of the the growth (or decline) occurred? Three past highlights for under­ only hard data in existence built on reports from sending agencies. standing mission sending have grown out of the publication of the What are the data saying to us currently? What is significant, Mission Handbook. It was in the November 23, 1960, issue of the and what is significantly different from the most recent flow of Occasional Bulletin from the Missionary Research Library, that Frank history? It is significant that measured by either the standard of W. Price and Clara E. Orr documented the trend that had then income or the number of personnel, the "traditional mission send­ culminated in numerical superiority in mission sending for the ing systems" continue to show strength and growth. Evangelical Foreign Missions Association (EFMA) and the Interde­ For the 714 agencies listed, income has for the first time nominational Foreign Mission Association (IFMA) over the Divi­ topped $1 billion and stands at $1,148,169,321. A word of caution sion of Overseas Ministries of the National Council of Churches is in order here, since direct comparability to previous data may (DaM). not be appropriate. The questionnaire for the collection of data In the Occasional Bulletin of January 1969, David M. Stowe, then this time was slightly modified, with the potential that the total executive director of the DaM, on the occasion of the publication of the eighth edition' of the Mission Handbook, followed the trends in growth, commenting on the strength of the missionary sending "Unaffiliated mission agencies now com­ system and the continued shift from ecumenical agencies toward prise over half of the career personnel conservative and fundamentalist ones. Edward R. Dayton, editor of the eleventh edition of the Mis­ overseas. " sion Handbook (1976), traced the trends through another eight years and called attention to the emergence and importance of the un­ affiliated agencies, the apparent static state of the EFMA/IFMA income figure is inflated to a minor degree. Regardless, the most and the continued decline of the DaM-related agencies. Dayton conservative construction that can possibly be made of the data summarized those trends in the April 1977 Occasional Bulletin ofMis­ would put income for overseas ministries in excess of $928 million. sionary Research. In terms of personnel, the most recent analysis To stay even with inflation that figure would have had to reach shows a continued dramatic upsurge (45 percent increase) of un­ around $905 million. Thus, by any measure, there has been real affiliated groups, a breaking out of the holding position by the growth, even after correction for inflation; the best estimate sur­ EFMA (30 percent increase in personnel, 89 percent increase in in­ passes $1 billion and indicates substantial growth. come), slight increase for the IFMA (6 percent increase in person­ It is significant that the number of North Americans serving nel), and a continued decline (22 percent decrease) of the conciliar overseas has increased. In 1976 MARC identified 31,186 full-time groups (DaM). and 5764 short-term personnel for a total of 36,950 reported over­ Where has the personnel growth taken place? The EFMA mis­ seas. Agency reports in the 1979 data indicate 35,861 career person­ sions have shown healthy growth with a 30 percent increase, but nel and 17,633 short-termers (adjusted to 8581 if, as in the past, the this does not offer a full explanation of the total growth. Unaffil­ short-termers are factored into a full-term equivalency). This re­ iated mission agencies now comprise over half of the career per­ sults in an adjusted figure of total personnel overseas of 44,442. Person­ sonnel overseas, with the income of those agencies more than nel sending is clearly up. doubled. The four-year period was also marked by an unusual surge in An increase of almost 1000 regular career personnel mission­ the number of new agencies. MARC had in 1976 (11th edition, p. aries is accounted for by only three agencies in the "unaffiliated" 47) predicted that 110 new agencies would come into existence in ranks, although these are clearly evangelical or fundamentalist by the decade of the 1970s. Thirty-three were identified in the first any reasonable classification. They are the New Tribes Mission, half of the decade. A dramatic upswing is in progress, which has reporting an increase of 521, Southern Baptist Foreign Mission Board (239 increase), and the Baptist Bible Fellowship (172 in­ crease). Likewise the major growth in short-term personnel is in the Samuel Wilson is Director oftheMissions Advanced Research and Communication Cen­ unaffiliated ranks. Seven unaffiliated agencies account for an in­ ter (MARC), a ministry of World Vision International in Monrovia, California. He crease of 9053 (408 percent). Chief among them are the Southern formerly served as a missionary in Peru under the Christian and Missionary Alliance Baptist's move upward from 153 in 1976 to 2866 in 1979, Youth (1956-67), andas a professor at NyaCK College/Alliance Theological Seminary (1971­ with a Mission, from 1000 to 5000 (400 percent), and Teen Mis­ 79). sions, from 748 to 1800. In all, 17,633 short-termers were reported

74 International Bulletin by all agencies in 1979. TABLE 1 The growth in numbers of short-termers has been nothing Association Income Change 1975-1979 short of spectacular. One difference emerges from the previous two periods: the numerical growth of short-termers in this most 1979 Income % of recent epoch has not been detrimental to the career personnel to­ (in millions) Total Income 0/0 Change tals, as it seemed to be in the early 1970s. DOM-NCC $ 146.1 12.5 0/0 + 6.3 % The by now expected but still startling facts of mission send­ ( 1.4)* ing continue to be true. Fully half of the missionaries are sent by EFMA 284.5 24.4 % 89 % only 18 agencies; two-thirds are sent by 42 agencies (10 percent of + ( 18.5)* those with any overseas personnel); 20 agencies receive 50 percent IFMA 97.9 8.2 % + 38.7 0/0 of the total income. Even for those 476 agencies that send mission­ ( 17.1)* aries, the median number of full-time overseas personnel is only TAM 2.5 0.2 0/0 +212.5 % 33.8, Thus a very few agencies do the lion's share of mission send­ FOM 13.3 1.1 % + 1 0/0 ing. CCC-CWC 10.9 0.9 % + 18.5 % No overseas personnel are listed by 239 agencies. They in­ Unaffiliated** 611.3 52.5 0/0 +123.1 % clude such contributions to North American mission sending as --- small service agencies providing furlough housing and supporting Total $1,148.2 + 81 % services, consulting and research, information, and so forth. An in­ creasing number are dedicated to humanitarian concerns. NOTE: Percentage of change shown for trend only. Membership changes, various methods of reporting, and other factors make an exact determina­ When one analyzes the trends in combination, some interest­ tion impossible. ing features surface. Take, for example the DaM trend toward de­ cline in overseas personnel and the trend toward increased dollar DOM-NCCCUSA-The Division of Overseas Ministries, National Coun­ commitment to relief, development, and humanitarian concerns. In cil of the Churches of Christ in the U.S.A. EFMA the distribution of personnel, DaM agencies declined by 22 per­ -The Evangelical Foreign Missions Association IFMA -The Interdenominational Foreign Mission Association cent in personnel but increased from $137.4 million in income to TAM -The Associated Missions of the International Council $146.1 million in 1979, an increase of 6 percent. Of the some thir­ of Christian Churches ty-one agencies affiliated to the DaM, 69 percent (2185) of the FOM -The Fellowship of Missions DOM overseas personnel are involved with agencies whose stated CCC-CWC -The Canadian Council of Churches, Commission on primary tasks include relief or development without mention of World Concerns evangelism, church planting, and/or extension. The agencies that *Income noted in brackets is duplicated in another association report. major in relief and development far outweigh, in both absolute ** Includes those agencies not stating affiliation and those stating IINo Af­ gross numbers of dollars and percentage increases, those that in­ filiation." clude evangelism. Major increases have occurred for Church World Service in income (75 percent increase to $41,170,000) and personnel (62 percent to 42) and for the United Methodist Com­ TABLE 2 mittee on Relief, with its income increase (61 percent to Association Personnel Change 1975-1979 $12,100,000) and personnel growth (389 percent to 650). Two DaM affiliates, United Methodist Committee on Relief Full-term Short- Total % of % and United Methodist World Division of the Board of Global Personnel term 1979 Total Change Ministries, report a combined 72 percent increase to 1588 persons, in 1979 Personnel up from 921 in 1976. The major growth shift relating to personnel FTEt in the DaM is thus related to humanitarian concerns but is not di­ DOM 3,473 426 3,899 8.7% -22% rectly related to church planting or evangelism. This may be only (6 )* the visible tip of a growing iceberg not fully seen in the data. Re­ EFMA 8,196 1,321 9,517 21.20/0 +300/0 sources are increasingly being more heavily committed by many (420)* agencies to career locations other than church planting. This is true IFMA 5,951 545 6,496 14.50/0 + 6% to a lesser degree of nonconciliar agencies. (414)* One current trend of interest in mission today escapes the re­ TAM 202 12 214 0.5% +40% search. Since data were collected from mission agencies per se, FOM 1,251 32 1,283 2.9% - 60/0 there is no means of identifying and quantifying so-called tent­ CCC-CWC 293 22 315 0.7% making ministries where personnel are engaged in secular (i.e., Unaffiliat- 16,915 6,223 23,138 51.6% +45% nonagency) job relations, unless they happen to be by board policy ed** (e.g., the North Africa Mission). Even these are not identifiable in Total 36,281 8,581 44,862 *** the data as reported.

Observers will give conflicting interpretations to the data NOTE: Percentages of change shown for trend only. Membership changes, above. The clear summary leaves no doubt of the health and flex­ various methods of reporting, and other factors make an exact determina­ ibility of mission sending from North America. One may debate tion impossible. the directions that ought to be taken. The facts remain that more *Personnel noted in brackets are duplicated in another association report. career personnel are being sent, income is growing, short-termers **Includes those agencies not stating affiliation and those stating IINo Af­ are making an ever-increasing contribution, and churches in the filiation." United States and Canada are responding to evangelistic and hu­ ***Total greater than 1000/0 due to duplication. manitarian concern in the Christian world mission. tFTE: Full-term Equivalence

April,1981 75 Selected Research Journals on Christianity in China

Donald MacInnis Introduction

n recent years a number of research centers, Protestant 7. CECC Newsletter (Catholics in Europe Concerned about Chi­ I and Catholic, focusing on religion in contemporary China na) is published by Pro Mundi Vita, Rue da la Limite 6; B-1030 have been established. Most of them publish a journal, bulletin, or Brussels, Belgium. Like the China Bulletin (Rome), this periodical newsletter. These centers, located in North America, Europe, and contains news items about the church in China, particularly the Hong Kong, are largely supported by the churches and staffed by Catholic Church, together with other items, such as reports of church-related research scholars. Christian visitors to China, meetings and seminars, and other pub­ lications. I. North America 8. Information Letter, the Marxism and China Study Project of the Lutheran World Federation, has been published regularly for 1. China Notes is published quarterly by the China Program of a decade. Contains articles by scholars, and reprints of papers on the National Council of the Churches of Christ in the U.S.A. China religion from inside China. Information Letter, Lutheran World Fed­ Notes, and its predecessor China Bulletin, have been published with­ eration, Department of Studies, P.O. Box 66, Route de Ferney 150, out break since the late 1940s. China Notes, 475 Riverside Drive, 1211 Geneva 20, Switzerland. New York, N.Y., U.S.A. 10115. 2. China and Ourselves is published by the Canada China Pro­ III. Hong Kong gramme of the Canadian Council of Churches; a quarterly, in its fourth year of publication. China and Ourselves, Suite 201, 40 St. 9. Ching Feng is a scholarly quarterly journal on religion in Clair East, Toronto, Canada M4T 1M9. China published by the Christian Study Center, Tao Fong Shan, 3. Occasional special issues of church publications are devot­ Shatin, N.T., Hong Kong. Ching Feng is in its twenty-third year of ed to China, such as Maryknoll magazine (July 1980). Maryknoll publication. magazine, Maryknoll, N.Y., U.S.A. 10545. 10. Mimeographed translations of documents on religion 4. IDOC International Series, Bulletin no. 12, December 1979, is from the Chinese press are available from the China study group an entire issue of documentation, primarily from Chinese sources, at the Christian Study Center, Tao Fong Shan, Shatin, N.T., Hong on religion in China. Kong. 11. China Talkis a bulletin produced by the China Liaison Of­ II. Europe fice of the Board of Global Ministries, United Methodist Church, at 2 Man Wan Rd., C-17, Kowloon, Hong Kong. Articles by the 5. China StudyProject Bulletin and China Study Project Documentation staff deal with current events in China, including religion. are produced by the China Study Project of the British Council of 12. China and the Church Today is produced by the Chinese Churches, 6 Ashley Gardens, Rusthall, Tunbridge Wells, Kent, Church Research Center of the China Graduate School of Theol­ England TN4 8TY. This quarterly publication contains the most ogy, 5 Devon Road, Kowloon Tong, Hong Kong. The Church in Chi­ extensive original source materials on religion in China, taken na Interview Project of this center produces verbatim interviews with from New China News Agency, Xinhua Weekly, Summary of Chinese Christians from China. BBC Broadcasts: Far East, and other sources. 13. China News Analysis is a weekly analysis of developments 6. China Bulletin is produced by the Centre for Chinese Stud­ in China, including religion, published since 1953 by a Catholic ies, the Pontifical Urban University, Via Urbano, VIII-16, Rome scholar and staff, drawing on broadcasts and publications from 00165, Italy. Now in its second year of publication, this bulletin China. China News Analysis, G.P.O. 3225, Hong Kong. contains news of the Catholic Church in China, and other relevant items of interest from a variety of sources.

76 International Bulletin Fifteen Theses About China, the Church, and Christian Mission Today

Donald MacInnis The Church in China

1. Because the Church in China began to emerge from a pe­ tivities (such as smuggling Bibles)-worthy though the ends of riod of institutional repression only in the past two years, and is those activities may be. still being reconstituted at local and national levels, we do not yet 9. We must recognize the problem of disproportion between have an understanding of its true and whole situation. Because the the Church in China and the churches in the West. While China Church is still in this process, the churches outside China must has nearly one billion people, the Chinese Church is small in num­ recognize the burdens placed on leadership and the tenuous na­ bers and leadership and limited in material resources. We must not ture, at this date, of the new and restored structures and programs. overwhelm them with thoughtless generosity, nor jeopardize their 2. The true history of what happened in previous years, par­ hard-won identity, autonomy, and self-reliance. ticularly during the Cultural Revolution period, is only now being 10. We must be sensitive to the process of reconciliation and revealed. No one on the outside can draw generalized conclusions healing between the grass-roots Christian groups, both Catholic or pass judgments on persons or groups within the Chinese and Protestant, and the institutional churches, doing nothing to Church. exacerbate the heritage of tensions. 3. The experience of the church and mission in many coun­ 11. Comity, a largely geographical- concept of cooperation tries of the Third World, and the statements of national Christians among churches and mission societies in pre-Liberation China, there, should lead us to take seriously the Chinese perception that should be expanded to mean cooperation and sharing in any and Christian missions were (and are) somehow linked with Western all relationships with the churches and people of China. economic and political power and exploitation. 4. The people of China have constitutional guarantees of Research and Reflection freedom of religious belief, reinforced by the new legal code; but like many other countries, there is no constitutional separation of 12. To know the role of the Church and the Gospel in China church and state. While recognizing the role of the government today, we must seek to understand the social, political and cultural through the Religious Affairs Bureau, we acknowledge as well the context within which the Church functions and the Gospel finds independence and authenticity of the Church in its organization relevance. Research and reflection are essential to lead us to deeper and actions; the Church, not the government, re-opens churches, understanding, respect and fellowship, and to avoid mistakes consecrates bishops, ordains priests, appoints and pays pastors, based on error and misjudgment of China's true situation. elects committees and administers its programs. 13. A critical approach (in the positive sense) to the study of the history of Christian missions in China, taking into full account Western Churches and Christian Mission the critique of that history by Chinese Christians, does not mean Today to negate the dedication, authenticity and worth of the apostolate of earlier missionaries. 5. Christians from every nation and tradition have a common Christian concern for all people, including the Chinese, that all Theology, Christian Self-Understanding, and might experience the fullness of life as promised and revealed by Salvation History Jesus Christ. 6. Because they have a clear sense of their own identity as 14. The history of the Church, beginning with the New Tes­ Chinese and as Christians through the experience of the past three tament, manifests a spontaneous vitality that generates evolution decades, and because of the extraordinary vitality of the local and change, a corollary of authentic, dynamic growth. The Chi­ church manifested in many places in recent years, the Church in nese Church today, quite different from the Church thirty years China must be seen as self-supporting, self-governing and self­ ago, illustrates this principle. propagating and best able to carryon the Christian apostolate to 15. Because of its separation from the world Church for many their own people. years, and because of the age of many of its members, the Chinese 7. Conventional forms of mission outreach to China are no Church conserves old forms, liturgies, practices; yet much is new. longer possible. Christian relationships with China can only be es­ Because of its experience, the Chinese Church has much of value tablished bilaterally, church-to-church on a peer basis, and only at to share with Christians elsewhere. Salvation history-God's ac­ the invitation of the Chinese church. tion for all his children-is dynamic, not static; our response in 8. Our relationships should be those of humble service and faith as Christians must be dynamic as well. sharing, open and honest, free of ulterior strategies or illegal ac-

April. 1981 77 , 'Religious pluralism, if we understand its theological implications, is a challenge to Christian self-righteousness. It confronts us with the unavoidable problem of how to e t' confess Christ's lordship in a religiously --_s s plural world. The list of contributors represents rich theological orientations. Lordship The reader is invited to consider 'diverse, well thought out views. I welcome the publication and strongly recommend it as a and stimulating theological book written for both lay people and theological students." Kosuke Koyama, Be· ious Union Theological Seminary, N. 1': , 'It will be difficult to fmd a more relevant problem for the missiological discussion PluraDsm today than 'Christ's Lordship and Religious Edited by Gerald H. Anderson Pluralism.' It is not only the traditional and Thomas F. Stransky, C.S.P. problem of Christian missionary outreach Something is significantly new, not among people of other religious only about the reality and extent of persuasions. It is the reality of those people religious pluralism in today's world, coming to live now in so called 'Western but also about the different ways by which Christians experience, inter­ Christian nations.' Religious pluralism is pret, and accept that fact. becoming a fact of life _for all Christians. In Christ's Lordship and Religious Clarity in our witness to Jesus Christ in Pluralism, distinguished contributors daily normal human relations is becoming from Evangelical, main-line Protes­ the issue and the responsibility of every tant, Roman Catholic, and Orthodox Christian. This is not a missiological debate traditions, including John Carman, Donald Dawe, Krister Stendahl, S. J. for experts; this is an attempt to clarify our Samartha, Wilfred Cantwell Smith, style of Christian living among neighbors J. Deotis Roberts, Robert Schreiter, of all persuasions. Fundamental reading Arthur Glasser, Orlando Costas, and for all concerned with pastoral care of the Waldron Scott engage in open and Christian community.' , candid discussion about how God Emilio Castro, World Council of works both within and beyond explicit Churches, Geneva. Christian communities. , 'This book is itself a very informative mirror of theological pluralism. It shows in quality paperback $8.95 a provocative way how far Christian theology can go today in interpreting a problem which is relevant not only for At bookstores, or from the publisher people of other faiths-two-thirds of humanity-but also for our own Christian ORBIS BOOKS Maryknoll, NY 10545 self-understanding.' , Walbert Buhlmann, author of The Write for latest catalog Coming of the Third Church Book Reviews

China, American Catholicism, and the Missionary.

By Thomas A. Breslin. University Park, Pa.: Pennsylvania State University Press, 1980. Pp. 144. $15.95.

Most recent published research on the work of Christian missions every­ Religion in China. history of American Christian missions where. There is no adequate discussion in China has focused on Protestant of the phenomenon here, simply a sin­ By Robert G. Orr. New York: Friendship mission work. In 1980 two books on gle quotation from one missionary that Press, 1980. Pp. 144. Paperback $4.95. Catholic mission history in China were "many Catholics entered the Church published: Eric Hanson's Catholic Politics simply for the sake of protection, tem­ Like Breslin's book (above), Robert in China and Korea (Orbis Books), and poral goods or financial assistance." Orr's Religion in China is short, only 144 Thomas Breslin's China, American Ca­ How many, and at what time and pages; yet his is more a standard over­ tholicism, and the Missionary-which re­ place, under what historical duress? view of religion in China, with over sembles Paul Varg's Missionaries, Chinese Did the pattern vary over time? How half the book devoted to the history of andDiplomats (1958) in its critical, icon­ many "real" Christians were there? Christianity in China, primarily that oclastic approach. Again, "The basic strategy of the history which followed the founding Reduced from a much longer Roman Catholic Church in China was of the People's Republic of China in Ph.D. dissertation, Breslin's book suf­ to attract socially marginal Chinese 1949. Having made that choice, he pre­ fers from the space limitation imposed ..." Where is that strategy enunciated sents scholarly, compact chapters on by the publisher: with only 116 pages by church leadership? There was a the history of Christian missions in of narrative, the author was forced to "failure to draw persons from the Chi­ China, the theory and practice of reli­ cut short any number of fascinating nese mainstream." What is meant by gion under the Communist govern­ sections which deserve detailed and "mainstream"? Catholic missions ment, and two chapters on anecdotal treatment. One wishes for worked primarily with rural villagers Protestantism and Catholicism in Chi­ more background information, more who composed nearly 90 percent of the na since 1949. While there is consider­ details of the life and work of Ameri­ population. Would they not, therefore, able overlap with books previously can rrussioners and their Chinese constitute the true mainstream? published (Francis Jones, Richard Bush, colleagues and parishioners, more ver ­ The author writes of the "destruc­ M . Searle Bates, Michael Chu, Donald batim selections taken from oral histo­ tion of a battered Church" by 1950 and MacInnis and others) these chapters ry interviews, diaries and letters. As the "failure of American Catholic mis­ update information on the church in with other published works on China sions." He does not define success or China since those books were pub­ missions, there is a shortage of infor­ failure by either his own or the lished. mation about the Chinese who formed church's standards, or what he means In six short chapters Part Two the church: Who were the church by destruction. If he means the non­ deals with Chinese religions, Islam and members, from what classes were they survival of Chinese Catholics as a body Judaism in China past and present. drawn, how were they recruited, of believers, then recent reports from While numerous scholarly volumes on trained and nourished in the faith? The many visitors who have returned to each of these religions are available in author's western sources are extensive, their home towns and villages disprove English, the author provides a service but no Chinese language sources are the charges, for it is clear that Catholics for the neophyte reader: these clearly­ cited. at the local level have sustained the written summaries provide accurate in­ A second problem, perhaps linked faith and the community with great troductions to these religions, together to the first, is the tendency for gener­ vigor. with overviews of their present status. alization supported by inadequate doc­ The main problem in writing mis­ One sub-chapter, for example, is titled umentation---often single quotations sion history is to avoid celebrative ha­ "Whatever Happened to Confucius?" taken from a missioner's correspon­ giography on the one hand, and Part Three, in less than eight dence or diary. One of these is the au­ adopting an excessively "critical" pages, raises some unanswered ques­ thor's charge, used twice in this stance on the other. While this volume tions, all of them apposite. Perhaps the volume, that China was a "dumping does provide a brief but comprehensive most poignant question is, "Can all hu­ ground" for surplus American religious overview of the history of American man problems really be solved by the aspirants, enthusiasts, mavericks, mis­ Catholic missions in China, its pre­ reordering of human society? Or is fits and disturbed personnel. If there dominant stress on faults rather than there a fundamental human nature ... was truth for this allegation it is not virtues of the missioners mars its ob­ in need of help from beyond human demonstrated in the text or footnotes. jectivity. resources?" (p. 134). To substantiate this serious charge one -Donald MacInnis -Donald MacInnis needs more than footnote reference to unquoted correspondence between two Donald Macinnis is Director 0/ the Maryknoll in or three missioner priests. China History Project, and Coordinator lor China The term "rice Christian" is wide­ Research at the Maryknoll M issionSociely, Mary­ ly known and often used to abuse the knoll. New York.

April,1981 79 Catholic Politics in China and Coming Home-to China. Korea. By Creighton Lacy. Philadelphia: West­ By Eric 0. Hanson . Maryknoll, N. Y: Orbis minster Press, 1978. Pp. 156. Paperback $4.95, Books, 1980. Pp. xiii, 140. Paperback $9.95.

This book fills a gap of long standing that the older China possessed a conti­Creighton Lacy believes "that the by providing a framework of political nental outlook which held to its own Maoist version of socialism has been analysis for understanding the work of economic, political, and cultural suffi­ good for the Chinese people, and will the Catholic Church in China, Taiwan, ciency, while in the 19th and 20th cen­ continue to be." But he is convinced and Korea . As the second in the Ameri­ turies there has been a maritime milieu "that Chinese civilization is the more can Society of Missiology Series, this in which transnational institutions like enduring reality" (p. 152). These some­ work will be of help to church histori­ business firms and churches estab­ what general and not entirely surpris­ ans, political scientists, and mission ad­ lished bases in maritime port areas ing conclusions are drawn as the result ministrators in understanding the role from which to launch movements for of a three weeks' visit to China in the of the churches in the Chinese milieu, change in the Chinese hinterland. spring of 1977. Lacy's report has one which has been for both Catholics and The author has two fundamental great advantage over those of a hun­ Protestants a major testing ground for theses which underlie his analyses. The dred other accounts that have appeared the theory and practice of mission in first is that the policies of governments recently: he grew up in Shanghai and the modern world. in China and Korea toward religions spent some three years (1947-50) as a Eric O . Hanson is well qualified to throughout the centuries have had young missionary elsewhere in China. write such a study, for he has a .doctor­ similar elements, whether the govern­ He writes therefore from a perspective ate in political science from Stanford ments have been those of Imperial Chi­ that most others lack, and one purpose University, has studied at Fu [en Uni­ na, or of the Kuomintang, or of the of his book is clearly to add some grays versity and the National Taiwan Uni ­ People's Republic of China, or of anti­ to the blacks and whites that character­ versity, and,is now Assistant Professor Communist regimes in South Korea . ize most reports from China. of Political Science in the University of All such governments have sought to One chapter, for example, is de­ California at Santa Clara. deal with religions (including Catholi­ voted to the correction of some popular Hanson ' begins with a brief his­ cism) by seeking to penetrate, to regu­ misconceptions that have developed torical surveyor the coming of Ca­ late, and to control them. Such because of the tendency to think that tholicism to Ch ina and Korea from the governments could never ,tolerate het­ social evils in China were corrected 16th century to 'the present. He s.tresses erodox religions of peasant sectarian­ only with liberation. Extraterritoriality ism, and when such religions have (the Unequal Treaties) was terminated arisen--even among Catholics-gov­ not in 1949 but in 1943. Footbinding ernments have tried to destroy them by was gone by the 1930s. There still is persecution. A second thesis is that purely decorative art, without a politi­ governments in China and Korea have cally didactic purpose, produced in objected to the Catholic Church pri­ China-but handcrafts are generally marily because of its transnational na­ not as good as in Old China. The find­ ture, which makes it difficult to be ing of dead bodies was not an everyday co-opted for nationalist ends. affair on old Shanghai's streets; the au­ The writer carefully analyzes the thor had grown up there and had never confrontations of the Catholic Church seen one. China is not egalitarian; there are material incentives (and in fact of the Gospel. with the People's Republic of China, Mao was not proponent of absolute avic l'gp, General Secretary, particularly in Shanghai from 1949 to South African Missiological Society. 1960, and contrasts these events with egalitarianism). the relative prosperity of Catholics in Other chapters comment on other MARCH 23-27 aspects of Chinese life and politics Leadership Development in Third the Kuomintang's Taiwan, and with World Churches. Dr. Harvie Conn, against the background of a great deal the tensions that Catholics have shared of reading as well as the author's per­ Westminster Seminary, and Rev. with Protestants under South Korean Samuel Rowen, Missionary Internship. sonal experience. This latter intrudes at anti-communist governments. He con­ MARCH 30-APRIL 3 times rather than helps. The average cludes with recommendations for fu­ reader will not likely be interested in Christian Mission in a Secular Age. ture Catholic political policies in China Dr. C. Rene Padilla, International details about the house in Shanghai and Korea. Fellowship of Evangelical Students, where the Lacy family lived, and can Buenos Aires, Argentina Although there are limitations in hardly be expected to share the nostal­ his analysis-methodological, ecu­ gia of an "old China hand." But this APRIL 7-10 menical, and theological-Hanson has When Faith Meets Faith. very attachment to the land and people Bishop Stephen Neill, Oxford, England. provided materials which are basic to any understanding of Catholicism in has made it possible to perceive what APRIL 21-24 China and Korea . many other reporters have not. The Fullness of Mission: A Latin The chapter on religion in modern American Perspective. Samuel Escobar, -James M. Phillips President, Latin American Theological Fraternity, Lima, Peru. Registration: $25 percourse. For appliCJJtion and more information write: James M . Phillips is a Visiting Professor at San Gerald H. Anderson, Director Francisco Theological Seminary, and Director for Arne Sovik is on the staff of the Lutheran ~ ••..-. 'OVERSEAS MINISTRIES North A mericaofthe Pacific Basin Theological Net­World Federation and has directed that organi­ ~:J~~~J .~R work. He served in mission work in Korea, 1949­zation 5 China Study for several years. He grew 52, and in Japan, 1959-75. up and was a missionary in China.

80 International Bulletin China seemed to this reviewer to lack gion played any part in their thinking. veloped in response to it." But is this form and clarity of argument. The au­ But there still are Christians in China. ultimately satisfactory, this religion of thor "sought in vain for evidence of (There was one in fact rather pu zzling nontranscendence? significant religious life in China." conversation with a young man who Does, one asks, the rapid fading of "Organized religion" plays no role. The claimed to be Christian.) In the end: "if Mao's image suggest an answer? traditional institutional evidences were there is religion in China today, it is -Arne Sovik gone; there was little or no evidence in the wisdom of Mao Tse-tung together conversations with Chinese that reli- with the way of life that has been de-

Church and China: Towards Rec­ onciliation.

By Joseph J. Spae. Chicago: Chicago In­ stitute of Theology and Culture, 1980. Pp. 167. Paperback $10.00.

The author is a Roman Catholic mis­ of all Catholic priests remained "loyal Even if these two problems could sionary, scholar, and writer. A former to Rome" (p. 121). For this they were be solved by some ingenious compro­ missionary to China, he is now co-di­ severely punished. mise-which is not impossible-there rector of the Chicago Institute of The­ The Catholic Church in China has would still remain the deep cleavage ology and Culture. Four considerations several major problems. The first is the between those Catholics who remained contribute to the reliability of the Vatican's adamant refusal to recognize " loyal to Rome" and those who left book : (1) the author is eminently quali­ the Patriotic Catholic Church, which Rome to join the Patriotic Catholic fied to write such a book, (2) he visited was forced to declare its independence Church. Hundreds of the former are China again in 1979 and so writes from of Rome. Second, the Vatican contin­ still in prison or obliged to engage in personal experience and observation, ues . to maintain diplomatic relations "productive" work. How will they re­ (3) he quotes extensively from official with Taiwan, which, of course, is to­ gard their brethren who "compromised and semiofficial sources-Beijing R e­ tally unacceptable to the People's Re­ the gospel" and joined a "schismatic" view and People's Daily and (4) he met public of China. church? with Chinese Protestant leaders when -J. Herbert Kane they visited the United States in 1979. The book is divided into two parts . Part One deals with recent changes in Chinese life and thought. WESTMINSTER THEOLOGICAL SEMINARY Part Two deals with the developing rapprochement between the Commu­ announces a Course in Mission Study nist government and the Christian church-both Protestant and Catholic. Naturally, the author is primarily concerned with the fate of the Roman Catholic Church in China. He is cau­ Evat)geUsIV it? a tiously optimistic regarding the future. He believes that the government is sin­ cere in its present attempt to imple­ Muslin? C()l)text ment Article 46 of the 1978 Consti­ tution, which guarantees freedom of religion. At the same time he notes that Theological. ethical and cultic areas of "little has changed since the fall of the Christian-Muslim convergence are exam­ Gang of Four" (p. 84). The remolding ined . Suggestionsare provided for correcting of believers "goes on with unabated and supplementing Muslim understanding in vigor" (p. 84). He advocates 3 p's­ a context of neighborly love , employing extreme prudence in judging, extreme terms familiar to Muslims. proficiency in learning, and extreme patience in planning (p. 146). Dates: Monday, August 10 (noon) through lt is common knowledge that the Friday. August 14 (noon), 1981 Protestants in China fared better than Professor: Peter Ipema , Ph.D., Missionary the Catholics. The Protestant denomi­ (1948-79) in Nigeria, Liberia and nations joined the Three Self Patriotic Kenya; General Adviser, Islam in Movement with little or no protest. Africa Project (1972-1979). Not so the Catholics. Eighty percent Tuition: For one hour credit, $85 .00 For auditors, $42 .50

For further information, write to The Registrar, J. Herbert Kane, former missionary to China Westminster Theolog ical Seminary, Church Rood under the China Inland M ission, 1935-50, at Willow Grove Avenue, Chestnut Hill, Philadel­ is Professor of Missions, Trinity Evangelical phia , PA 19118. Phone: (215) 887 -5511. Divinity School, Deerfield, l/Iinois.

April,1981 81 The Home Base of American China like John R. Mott, Sherwood Eddy, Missions, 1880-1920. Robert E. Speer, and Samuel Capen were the symbols of an elite in Ameri­ By Valentin H Rabe. Cambridge, Mass.: can Protestantism whose vision of the Harvard Llnio. Press, 1978. Pp. x, 299. world was based on a homogenized $15.00. culture of Christianity. They repre­ sented a generation whose faith was in progress and in the kingdom of God The author writes on the history of can Board of Commissioners for that would come, if people made its missions as an interloper from a "hu­ Foreign Missions (ABCFM) in 1810, coming their daily business. Their op­ man standpoint." He does not go into networks of interdenominational agen­ timism, however, was shattered by theological interpretations. His func­ cies such as the Student Volunteer World War I. tional and descriptive view of the mis­ Movement, the Missionary Educa­ The author suggests that sponta­ sionary enterprise, nevertheless, illumi­ tion Movement, the Laymen's Mis­ neity was lost when the missionary nates a period of history for us . sionary Movement, the Foreign movement became an enterprise with Rabe covers two decades before Missionary Conference of North its bureaucratic structures. The original and two decades after the Boxer Re­ America and its continuation commit­ impulse was swallowed up in bellion (1900) in China. It was a period tee, the World Missionary Conference unwieldly organization. Although of rising Chinese nationalism and of 1910, which later became the In­ Valentin H . Rabe does not spell out antiforeignism, fraught with wars and ternational Missionary Council, had for us the implications that this study revolutions-a war was lost to Japan developed. might have for the church, his mentor, in 1895, Sun Yat-sen started the Re­ Essentially a lay movement, these John K. Fairbank, does in the few lines publican Revolution of 1911, World networks emphasized not unity, but in the Foreword. The self-image of War I and the May 4th Movement of cooperation of like-minded groups to Americans portrayed by the Protestant 1919 soon followed. Yet, as this study achieve their mission of conquest of missionary enterprise of this period, indicates, there was little sensitivity at the world for Jesus Christ. They did says Fairbank, still colors American re­ the American home base to these cata­ not dwell on theology or ecclesiology. lations with the new China, especially clysmic happenings in China. Their organizational model was one of in America's national defense and ca­ Instead, it was preoccupied with effectiveness and efficiency in money­ pacity for warfare. This book offers a raising, through cooperating voluntary raising, which they borrowed from the sobering lesson to American Christians associations, the financial support for business world. Like the growing busi­ whose chauvinism lends support to the ambitious foreign missionary en­ ness corporations, they too developed many of the expansionist assumptions terprise that had mushroomed by the bureaucracies and staffed them with of their business and governmental turn of the century. Almost a hundred professionals who, with techniques of compatriots. years after the founding of the Ameri- advertisement and promotion, sold the -Franklin J. Woo noblesse oblige of foreign missions to their constituencies. Where do missionaries According to Rabe, these inter­ go on furlough? denominational and denominational Franklin ]. Woo, China Program Direr/or, Division mission organizations judiciously of Overseas Minisfries of the Nafional Council of Many come to steered clear of political issues that Churches of Chris/ in the U.S.A., was for sixteen Overseas might divide their supporters while years a United Presbyterian missionary in Hong they themselves sought to fuse "evan­ Kong, {irstas a student worker and later as chaplain Ministries gelical hope with fuzzy geopolitical of Chung Chi College of the Chinese University Study Center. and racial theories." Giant statesmen of Hong Kong.

China and the West: Society and Culture 1815-1937.

• A genuine community with a warm By Jerome Ch 'en. Bloomington and London: atmosphere of Christian fellowship Indiana Un iversity Press, 19 79. Pp. 4 88. for renewal in missionary $22.50. effectiveness. • 38 comfortably furnished apartm ents Jerome Ch'en, the well-know Professor transformation resulting from its con ­ for missionaries on furlough. of History at York University, Toronto, tact with the West. Drawing upon ex­ • One block from beautiful sandy beach has written a must-read "general tensive primary sources, the author and boardwalks along the Atlantic book" which analyzes China's modern explains the "agents" of change, and Ocean. charts China's agonizing quest to over­ • 29 weekly continuing edu cation come self-perceived inferiority. courses each year, taught by Westerners saw nineteenth-cen­ outstanding mission specialists. P. Richard Bohr, formerly Professor of A sian His­ tury Chinese, whom they humiliated • Supervised recreation for children . tory at Ohio Wesleyan University; specialist on by a series of "unequal treaties," as a For application andmore injOrmation write: Sino-Western cultural encounter as well as missions "depraved race governed by a desp otic Gerald H. Anderson, Director in China; presently Executioe Director, M idwest ,• ..-. • , OVERSEAS MINISTRIES and corrupt ruling class" (p. 45). West­ ~~1I. STUDY CENTER China Cen ter, St. Paul, M innesota; served as chap­ ern merchants and diplomats, en­ ~...... Ventnor, NJ 08406 U.S .A. lain and teacher at Diocesan Boys ' School, Hong sconced in such enclaves of Kong, 1972-74. modernization as Shanghai, remained

82 International Bulletin disdainfully aloof from the Chinese. James G. Endicott: Rebel Out of The missionaries, however, sought to change China by promoting Christian­ China. ity along with modem Western edu­ cation, medicine, and institutional re­ By Stephen Endicott. Toronto: University of form. They were joined in this effort Toronto Press, 1980. Pp. xiii, 421. $18.95. by thousands of westernized Ch inese. From the 1860s to the mid-1890s, Stephen Endicott's " Rebel Out of Chi­ Christ missionary in China , the most the Chinese tried to graft Western na" is a biography of his father, James influential Canadian voi ce supporting technology onto Confucianism. But Endicott, " preacher, missionary, relief Mao and the Chinese Communists , and China's defeat by Japan in 1895 con­ worker, reformer, revolutionary" who . during the same years wa s a highly vinced many th at China could save it­ during the 1950s and 1960s became, controversial chairman of the Canadian self from imperialist domination only after 22 years as a United Church of Peace Movement urging nuclear disar­ by abandoning Confucianism as well as the Manchus in favor of a modem republic dedicated to "Mr. Science" and "Mr. Democracy." The failure of constitutional gov ­ ernment following the Revolution of 1911 and the warlord chaos of the 1920s brought the Kuomintang dicta­ ~Herald torship to power on a wave of anti-im­ perialist nationalism. The western­ \.j!JJ!.Press: educated Kuomintang elite endeavored to superimpose urban modernization but did nothing to alleviate rural suf­ .Important reading for fering. Nor did it succeed in such at­ tempts to fuse Ch inese and Western missiologists cultures as the New Life Movement. It Missions, Mission Focus: also tried to inhibit new social develop­ Evangelism, and Current Issues ments which resulted from Western .Church Growth Wilbert R. Shenk editedthis cultural influences in the cities. These C. Norman Kraus edited and gatheringofthe best fromMission included the emancipation of women, contributedto thissymposiumon Focus. Thiry-five articles written by attacks on the tyranny of the tradition­ church growthfroma believers' 29 authors probe the biblical and al family system, and the growing po­ churchperspective. Essays include theological foundationsofmission, litical activism of students and materialon both the theologyand describevariousproblemsand workers. practical functions forchurch issues which have arisen, and growth. examine specific issues and The youthful communists under­ Paper $5.95, in Canada $6.90 experiencesof contemporary stood these iconoclastic elements. Christian missionary action-all froma Repudiating missionary-inspired re­ believers' church perspective."I formism, they looked to a different Conversion in welcomethe publication ofthis source of ideas-Soviet Marxism­ Context collection of Mission Focus essays Leninism-and linked it, through party Hans Kasdorf analyzes .. scholarly in conception, biblical discipline, to activist urban forces and conversion fromthe standpointof in orientation, and penetratingin massive rural discontent. In the wake "ethnotheology," a newly emerging theirinsights."-Arthur F. Glasser field that drawson an interaction Paper $11.95, inCanada $13.85 of the Kuomintang's refusal to fight Ja­ betweenbiblical interpretation and Str B pan following its invasion of China in the socialsciences. Using case angers ecome 1937, the communists solidified these studiesfromboth Westernand non- Neighbors elements under the banner of national­ Westernsettingsand in both pre- Calvin W. Redekop documents ism. In so doing they created an ef­ Christian and post-Christian pagan the developmentofa mutually fective revolutionary ideology and societies, he showsthe formIn helpingrelationship betweena organization which brought them to whichthe gospelshould be numberof indigenous groups In power a dozen years later. communicated. Paraguayand the religious minority, Named one of top 15 mission the Mennonites.He providesan Professor Ch'en's book is very books of 1980 by International interesting case studyof howseveral timely. By pointing out Ch ina's diffi­ Bulletin ojMlsslonary Research. minority peoples, one more culties in evolving a new set of values Paper $6.95, in Canada $8.05 advancedthan the others, have following the disintegration of Confu­ workedtogether toward achieving cianism, he gives us a valuable frame­ mutualand individual goals. work within which to consider the Hard $19.95, in Canada $23.15 post-Mao phase of the Sino-Western At your local encounter: China's present search for bookstore or clip Herald Press material power in the Four Moderniza­ this ad to your tions campaign. business card or Dept .IBMR ~ hP stationary 616 Walnut Avenue 117 King Street West -PoRichard Bohr Sc ottdale, PA ~?fJ:! Kltchener ON and send to: 15683 N2G 4M5

~ p ri l, 1981 83 mament. The book, over 400 pages, is when Endicott served in China with ernment pressure on the students at carefully researched (the author is a the United States military intelligence, West China Union University where historian and Asia specialist), reads like he became convinced that the Nation­ he taught English and ethics. When the a historical novel, and captures the ex­ alist Party under President Chiang administration and the missionaries citement, danger and revolutionary would not survive the storms of Chi­ would not take a stand, he resigned changes that overwhelmed the Chinese nese peasant unrest. He knew person­ from the university and the mission people from the collapse of the Man­ ally President and Madame Chiang, board. Within a few months he was chu dynasty at the beginning of the having worked with them in the New editing in Shanghai, at Chou En-lai's century until the death of Mao and Life Movement, an attempt in the suggestion, a clandestine newsletter Chou En-Iai in the 1970s. It is the story 1940s to revitalize the sagging moral fi­ supporting the Chinese communist of a man, born in China, educated at ber of the Nationalist party leadership. cause . Although a controversial person the University of Toronto, whose He resigned, convinced 'that the Chiang within the missionary community in whole life was identified with the government could not be saved. His China, it was not until he returned to struggles of the Chinese people. "revolutionary" career began in a sim­ Canada that he began to understand During the war against Japan, ple act in 1946 when he opposed gov- what controversy really could be. He became a national public figure, a hero to some and "public enemy Number One" to others, including those in the government, because of his support of Sino-Soviet policies . This came to a Missionary Gold head during the Korean war in 1952 when he visited China and returned to It's like gold to any theological library or exploring scholar in mission Canada supporting China's charges of studies -- this volume with all 16 issues of the Occasional Bulletin of "germ warefare" against the United Mis sionary Research, 1977-1980, bound in red buckram, with vellum States. There was even talk within Ca­ finish and embossed gold lettering. nadian government circles of charging Limited edition: Only 250 bound him with treason. volumes are available. Each volume At some point in his life Jim Endi­ is individually numbered and signed cott was misunderstood and criticized personally by the editor and associate by almost everyone with whom he editor. No additional complete sets worked-his church, the mission board of all the printed issues will be avail- . able when these are gone. that sent him, the Canadian people, both friends and foes, the Chinese Includes: Communists (when he appeared to be • 240 contributors (a virtual too supportive of Russia) and the Rus­ "Who's Who" of contem­ sians (when after receiving the Stalin porary missiology) Peace Prize he resigned in 1971 from • 210 book reviews the World Council of Peace.) This • 245 doctoral dissertation notices merely points up, as the book makes so • cumulative index clear, that he was "his own man," a Special price: man whose personal integrity, compas­ D~ember sion, and commitments came from $39.95 until 31, 1981. deep within himself, nourished by his $46.95 after January 1, 1982. understanding of Scripture, the ethical Orders outside the U.S.A. add $3.00 for postage and handling. traditions of the church as he under­ Payment must accompany all stood them, the influence of his father, orders. and his vision of the kingdom of God. You do not have to agree with all that ------To order, use the coupon below he said or did to recognize him as a Mail to: man of superior quality whose life de­ Publications Office serves our attention and study. Overseas Ministries Study Center -Tracey K. Jones Jr. P.O. Box 2057 Ventnor, New Jersey 08406, U.S.A. Send me __ bound volume(s) of the Occasional Bulletin of Miss ionary Research, 1977-1980. Tracey K. jones, [r., Visiting Professor of M issions Name, _ at The Theological School of Drew University, Madison, New jersey, served as a missionary in Address _ China and Singapore, and was formerly General Secretary of the United Methodist Board of Global Ministries.

Enclosed is my check in the amount of $ made out to "Occasional Bulletin of Missionary Research". Orders outside U.S.A. add $3.00 for postage and handling. Payment must accompany all orders. Allow 5 weeks for delivery within the U.S.A.

84 International Bulletin Sixteen Outstanding Books on The New Lottie Moon Story. China and Christianity By Catherine B. Allen. Nashville: Broadman The editors of the InternationalBulletin ofM issionary Research. in consultation with several schol­ Press, 1980. Pp. 320. $7.95. ars in this field, have selected the following books for special recognition of their contri­ bution to mission studies in relation to China. We have limited our selection to books in For nine decades Southern Baptists English published since 1965. We commend the authors, editors, and publishers represented have observed the first days of Decem­ here for their efforts to provide the scholarly literature that is vital to the ongoing work of ber as a week of prayer for foreign mis­ the Christian world mission. sions. This prayer emphasis is linked to Thomas A . Breslin. the subject of this biography by an of­ fering that bears her name-the Lottie China, American Catholicism, and the Missionary. Moon Christmas Offering for Foreign University Park, Pa.: Pennsylvania State University Press, 1980. Missions, which to date has resulted in Richard C. Bush. nearly $500 million for gospel witness Religion in Communist China. outside the United States of America. Nashville: Abingdon Press, 1970. This woman, Charlotte Diggs Moon, a cultured daughter of antebellum Vir ­ M ichael Chu, S.J, ed. ginia, served forty years in north Chi­ The New China: A Catholic Response. na. She became a legend in her time New York: Paulist Press, 1977. and, according to this biographer, Paul A . Cohen. Catherine B. Allen, is the most famous China and Christianity: The Antimissionary Movement and of all Southern Baptists, past or pres­ the Growth of Chinese Antiforeignism,,1860- 1870. ent. Though Lottie Moon herself Cambridge, Mass.: Harvard University Press, 1967. would probably have disdained fame, Ralph R. Covell. she was unique in her time and a force ­ W.A.P. Martin: Pioneer of Progress in China. ful mission strategist in her own right. Grand Rapids, Mi ch.: Wm. B. Eerdmans PublishingC«. 1978. She functioned purposefully through China 's chaotic entry into the twenti­ john K. Fairbank, ed. eth century. Appointed in 1873, she The Missionary Enterprise in China and America. served until her death in 1912, with Cambridge, Mass.: Harvard University Press, 1974. marked impact on her own denomina­ Shirley S. Garrett. tion's struggles to establish mission Social Reformers in Urban China: The Chinese Y.M.CA., policy and stable mission financing. 1895-1926. Allen's considered view is that Cambridge, Mass.: Harvard University Press, 1970. Lottie Moon bartered her own privacy for a more adequate mission support Claude Gefftiandjoseph Spae, eds. base from her denomination. During China as a Challenge to the Church. two years of research in Baptist ar­ New York: Concilium Series/Seabury Press, 1979. chives and interviews with all known Creighton Lacy. persons of firsthand contact with Lottie Coming Home-To China. Moon, or family connection, Allen up­ Philadelphia: WestminsterPress, 1978. dated a biography written more than fifty years ago. Lutheran World Federation /Pro Mundi Vita . On the basis of Allen's research Christianity and the New China. about her subject's family and up­ Pasadena, Calif: Ealesia Publications/Wm. Carey Library, 1976. bringing, it should be no surprise that jessie G. Lutz. Lottie Moon was involved in education during much of her time in China. But China and the Christian Colleges, 1850-1950. evangelistic witness in the interior, Ithaca, NY.: Cornell University Press, 1971. more than education, put her into mis­ Donald Macinnis. sion outreach and mission policy­ Religious Policy and Practice in Communist China: A making. She struggled with pastoral Documentary History. subsidy. She battled identification New York: Macmillan, 1972. problems-dress, church property ownership, and a divisive self-support Wallace C. Merwin. policy struggle-all of which kept the Adventure in Unity. The Church of Christ in China. Baptist mission in turmoil. More than Grand Rapids, M ich.: Wm. B. Eerdmans Publishing Co., 1974. once Lottie Moon functioned as peace- Robert G. Orr. Religion in China. New York: Friendship Press, 1980. Valentin H Rabe. Johnni Johnson Scofield is Vice President for Com­The Home Base of American China Missions, 1880-1920. munications, Foreign M ission Board of theSouthern Cambridge, Mass.: Harvard University Press, 1978. Baptist Convention. Richmond, Virginia. She earlier served fwo and a half years in Japan. and more re­. james D. Whitehead, Yu-mingShaw, N! Giradot, eds. cently has been involved in missions education in the China and Christianity: Historical and Future Encounters. UnitedStates. Notre Dame, Indiana: University of Notre Dame Press, 1979.

April, 1981 85 maker among fellow missionaries. Protestantism in Changing Tai­ Allen is especially effective in docu­ wan. A Call to Creative Response. menting Moon's stamina for village itineration, a work noteworthy among all her colleagues-Baptists, Presby­ By Dorothy A. Raber. Pasadena, Calif.: terians, and others. William Carey Library, 1978. Pp. 354. One of Allen's interviewees re­ Paperback $3.95. called the missionary's injunction: "Write. Write at least a half-hour a Over the past thirty years Taiwan has of 1975 would produce significant day. Write constantly to America of had a higher concentration of mission­ growth, that there is indeed a spiritual the need of these dear people for aries than most countries of compa­ vacuum in the lives of most of the Christ" (p. 266). This work and this rable size. From about 1950 to 1958, urbanized young people, that Bud­ writing invaded Moon's privacy. Even Protestant and Catholic churches, un­ dhism is not a key obstacle to church in interior P'ingtu there was the con­ doubtedly influenced by the tremen­ growth, and so forth. Much more hard­ stant stream of people, watching, ask­ dous influx of outside personnel, ex­ nosed sociological study must be made ing questions, inquiring about the perienced great growth. From 1958 to substantiate the latter two general­ teachings of the impressive, beloved until the present (this book takes us ities and others like them. Moo Law Guniang. Her legacy includes through 1975) there has been, at best, The remedies suggested have sev­ a large body of written appeals to little or no growth, and, in most cases, eral weaknesses. First, they reflect churches and magazines back home. a steady decline. The author of this usual church-growth cliches about Allen draws from these resources skill­ book, a Free Methodist missionary, concentrating on the masses, making fully to show Moon cajoling, shaming, who has lived and worked in Taiwan bold plans, thinking positively, and the challenging the churches back home since 1960, gives her analysis of Tai­ like. Second, they are a rather hap­ for reinforcements. Allen puts her wan's church malaise and challenges hazard imposition on the Taiwan scene work in balanced perspective with re­ her colleagues to develop a strategy of a potpourri of anthropological and gard to mission strategy, furlough, that would bring renewed health and methodological models that are not church planting, and needed staff rein­ vigor. proved to have any direct relationship forcements. The early chapters give an excel­ to church growth in that country. The work was her priority, the lent brief historical survey of Chris­ Third, they do not represent a serious people her job. In the end it was this tianity in Taiwan and an analysis of interaction with present-day Chinese intensity of involvement, coupled with the dynamic economic, cultural, and culture. Most of the proposed solutions too few reinforcements, that precipitat­ political change of the last decade. The could fit for nearly any area in the ed Lottie Moon's depression, starva­ growth or, more frequently, non­ world. What are the specific keys that tion, and death. Allen's conclusion is growth, patterns of twelve Christian are uniquely needed in Taiwan? inevitable: the legends are truer than groups are examined. Throughout the Perhaps the best hope for analysis previously known. book, Raber suggests reasons for early and solutions is Dorothy Raber's rec­ -Johnni Johnson Scofield receptivity to the gospel and the more ommendation for the Taiwan Church recent resistance. A variety of Growth Society that it "descend from missiological solutions are presented, the level of speaking in broad general­ with particular emphasis placed on ities and start grappling with the Involved in churches planting daughter churches, growth problems of individual levels." lay training, and the adaptation of -Ralph R. Covell World strategy, methods, and theology to the Chinese milieu. Mission? The author is long on analysis and Ralph R. Covell, Academic Dean and Professor Here's your link worldwide to Christian short on solutions. Even, however, of World Missions at Conservative Baptist witness in the SO's. with her extensive analysis there are Theological Seminary, Denver, Colorado, was The largest circulation scholarly journalof many undocumented assumptions, formerly a missionary in China (1946-51) mission studies in the world. such as that the Billy Graham Crusade and Taiwan (1952-66). Internldional Bulletin II "I heartily recommend ~~_l''',,,_ i~~~~~~~~ it."-I. H. Kane, Prof. of Missions, Trinity Evangelical Christianity and Animism in Tai­ Divinity School. wan. E"I=I~ "Indispensable."-Bishop it~i~~ :~~-=.;-: Stephen Neill. "A great morale-builder . , :§~-¥:?"'I~~ ~ ~_ By Alan F. Gates. San Francisco, Calif.: 4Jf~I_JIW)'~ II a re~arch tool." Chinese Materials Center, 1979. Pp. ix, -Marhn E. Marty. 262. $14.50. For the latest in mission thought and action, with sound scholarship and scriptural integrity, subscribe now to: In recent years, the issues generally arurrusm. Despite the radical changes INTERNATIONAL BULLETIN discussed in relation to the church's that modernization has brought about OF MISSIONARY RESEARCH mission have been those most char­ in ancient societies, in many of them Circulation Dept. ~ O. Box 1308-E Fort Lee, NJ 07024 U.S.A. acteristic of our time-secularism, ma­ their folk religious traditions are still terialism, and political, scientific, and very much alive and remain potent in­ D 1 yr $9 D 2 yrs $16 0 3 yrs $22 fluences in their confrontation with the D Ck. encl. D Bill me Ppd. worldwide. technological revolution. Interest has also been evident in the encounter be­ church's mission. Name _ tween Christianity and the great world Thus it is a matter of special in­ Address _ religions. But a third area of concern terest that Alan Gates has written a City/State/Zip has not received the consideration that book dealing directly with this issue Country _ it deserves, namely, the relation be­ in one particular setting, Taiwan. Al­ tween Christianity and folk religion or though of major value to those engaged

86 International Bulletin in mission there, it has broader im­ plications for Christian mission as a whole. With his nineteen years of ex­ perience as a Conservative Baptist mis­ Noteworthy sionary in Taiwan and with both a master's and a doctor's degree from In 1980 the National Committe of the Chinese Protestant Three-Self Patriotic Fuller Seminary, Gates brings excellent Movement (169 Yuan Ming Yuan Road, Shanghai, People's Republic of China) credentials to the project. His book be­ reactivated the publication of their periodical TIANFENG. Contents of the first is­ gins with an extended exposition of sue included the following: the history of Chinese folk religion, • Editorial regarding the reactivated magazine which is followed by a study of • Open Letter to All Christian Brothers and Sisters (March 1, 1980) animism in Taiwan today and a cri­ • Reports of opened churches (what the first Christmas and Easter were like) tique of the relationship between it and • Remembrance and Tribute to Y.T. Wu Christianity during the past century. "Rest in Peace, our beloved Mr. Wu!" Finally, he develops a theology based "In Memory of Old Mr. Wu" on the Pauline concept of the Prin­ "A Life that goes on-In memory of our father" cipalities and Powers as a response to (by Y.T. Wu's two sons) it. • News of Nanking Theological Seminary Because, as Gates readily acknowl­ • Two Sermons: "Forgetting the Past, and Moving into the Future" edges, this study is by necessity pre­ "Life is Beautiful Poetry" liminary and exploratory, it raises • Devotional Thoughts: "Lillies of the Valley" many unanswered questions. The need short meditations for far more research on Chinese folk short religious articles religion is made abundantly evident. • Two articles about history: "Seeking Truth from Facts" His efforts to develop a theology of • International guests to China: Homer Jack, E.H. Johnson and the Powers as a way to relate Chris­ family, Kentaro Shiosuki of the tianity to animism also deserves more Japan Y.M.C.A. exploration. But most of all, more ef­ • Reprinted articles: "Implementing the Policies of Religious Freedom" from the fort is needed in spelling out the con­ People's Daily, October 17, 1979. sequences of Christianization for a so­ "A Friend of China, But ... "-a critique of ciety grounded on traditional folk Creighton Lacy, Coming Home-to China religious beliefs. Gates makes it clear (Westminter Press, 1978), by Foster Stockwell. that folk religion provides much of the • How to Study the Bible (19 pages), by K.H. Ting integrating power in Taiwanese soci­ ety. Thus for its members, Christian mission must inevitably be perceived as a threat leading to social disinte­ gration. If that mission is to succeed, The Third Chinese National Christian Conference was held in Nanking, October it must be experienced in such ways 6-13, 1980. (The first meeting was held in Peking in July 1954; the second was that it is perceived, not as a threat to in Shanghai in January 1961.) At this meeting the new China Christian Council the integrity of Chinese society and was created with the following officers elected: culture, but as its fulfillment. The K.H. TING. Good News of Jesus Christ is that he Chairperson: comes, not to destroy, but to bring Vice Chairpersons: KIANG Wen-han, WU Kao-tzu (English name: wholeness and community to a broken George K.Y. WU), CHENG Chien-yeh, SHIH [u-chang humanity. How can this be so dem­ (Phoebe SHIH), TANG Ma-tai (Matthew TONG), TSENG Yu-shan onstrated in the life of a Christian so­ (ZENG Yousan), TSAI Wen-hao (Peter TSAI), YEN Chai-Ie, and CHIANG ciety that people come to accept com­ Pei-feng. munity in Christ as an integrative General Secretary: CHENG Chieh-yeh. power affirming the past and opening up the future in ways that folk re­ ligions could never accomplish? This is the issue that remains to be ad­ The National Committee of the Chinese Protestant Three-Self Patriotic dressed. If Gates's book provides the Movement continues as a parallel body with the following elected officers: stimulus to pursue this matter further, Honorary Chairperson: WU Vi-fang. his purpose will have been accom­ plished. Chairperson: K.H. TING. -Peyton G. Craighill Vice Chairperson: TENG Yu-chih (Cora DENG), WANG Shen-yin, LIU Liang-mo, LI Shou-pao, SUN Peng-hsi, LO Kuan-tsung, ZHAO Fusan, TANG Shou-lin, CHI Ching-tsai, and HSIUNG Chen-pel. General Secretary: SHEN Te-jung (SHEN Derong).

Peyton G. Craighill served for nineteen years as a missionary of the Episcopal Church in -Information taken from the People's Daily, November 1, 1980 Taiwan, most of the time on the faculty of the Tainan Theological College. He is now As­ sistant Dean of the School of Theology, Uni­ versity of the South, Sewanee, Tennessee.

April, 1981 87 Three Mile an Hour God: Biblical an Hour God' who invites us in the Reflections. direction of depth rather than distance has been pressed upon him ." The cen­ By Kosuke Koyama. Maryknoll, N. Y : tral theme of this book seems then to Orbis Books, 1980. Pp. xiii, 146. Pa­ be the love of God, which becomes perback$5.95. the source of healing from the wounds inflicted upon people by the idolatry Kosuke Koyama, who is now professor Southeast Asia to various theological of the emperor worship in Japan during of ecumenics and world Christianity themes. As described in the preface, the 1930-45 period. "God walks at Union Theological Seminary in New "This small book is a collection of bib­ 'slowly' because he is love. If he is York, is no stranger to us. As in his lical reflections by one who' is seeking not love he would have gone much previous books, such as Waterbuffalo the source of healing from the wounds, faster. Love has its speed. It is an inner Theology, 50 Meditations, and No Han­ the festering sores, inflicted by the de­ speed. It is a spiritual speed. It is a dle on the Cross, Koyama attempts to structive power of idolatry. As he felt different kind of speed from the tech­ relate his life experience in Japan and this way the image of the 'Three Mile nological speed to which we are ac­ customed. It is 'slow' yet it is lord over all other speeds since it is the speed of love. It goes on in the depth of our A Treasury of Infonnation to Increase Your World Evangelism Awareness life, whether we notice or not, whether we are currently hit by storm or not, at three miles an hour" (p. 7). One may wish that this central idea of love had been the focus of Kosuke Koyama's theological and bib­ lical reflections in the book. On the contrary, the book deals with every possible topic of human situations such as time, rest, communications, and the like. Therefore, the title of this book can easily mislead readers. It is best understood as "45 Meditations," a Announcing the companion volume to his 50 Medita­ tions. Although the book suffers from third volume lack of depth and unity in thought, it is filled with delightful personal ex­ of the periences, fresh insights, and vivid im­ ageries from the ' common phenomena of East Asia to convey the Christian Unreached faith. I wish that Koyama would take time, however, to bring bits of his in­ Peoples sights together and present a unified, systematic treatise on a specific topic Series in depth. -Jung Young Lee New Facts ... New Figures ... New Insights ... New Vision

For' You About The Unreached Peoples Of The World [ung Young Lee is Professor of Religious UNREACHED PEOPLES '81 continues the critical work begun three years ago of Studies at the University of North Dakota. identifying and describing the peoples of the world still unreached by the gospel of His most recent book is The Theology Jesus Christ. . -. . of Change: A Christian Concept of In this series, editors Edward Dayton and C. Peter Wagner help the Church think God in an Eastern Perspective (Orbis through andplan world evangelism in terms of cultural groups instead of nations or Books, 1979). individuals. UNREACHED PEOPLES '79, the first volume in the series, identified more than 10,000 groups the Church has yet to reach with the gospel. UNREACHED PEOPLES 'SOlisted an additional thousand groups, then gave comprehensive descrip­ tions of the different Muslim cultures and the missionary work being done among them . Now UNREACHED PEOPLES '81 focuses on the peoples in Asia, while updating and expanding t~e registries of the first two volumes. A PRIMARY TOOL FOR YOUR MISSIONS LIBRARY

You can purchase the Unreached Peoples The Unreached Peoples Series is a joint project of the Strategy Working Series at your local Christian bookstore, or Group of the Lausanne Committee direct from ­ for World Evangelization and the MARC Ministry of World Vision ~ David C. Cook Publ ish ing Co International. ,r: ELGIN, ILLINOIS 60120

88 International Bulletin Marcos and Martial Law in the claimed Marcos social revolution: land Philippines. reform. He finds the Marcos program irrelevant to the vast majority of Phil ­ ippine workers and peasants and frus­ Edited by David A. Rosenberg. Ithaca, N. Y.: trated even in its narrower objectives Cornell Llniu. Press, 19 79. Pp. 31S. $1 7.S0. by the inherent defects of elitist plan­ ning. David Rosenberg of Middlebury On September 21, 1972 President Fer­ apologists. Their collective verdict is College, who has edited the volume, dinand E. Marcos declared a state of that the Marcos martial-law regime has reviews the tight control the Marcos martial law in the Republic of the Phil­ not accomplished significant and last­ regime has exercised over the media, ippines. He justified these emergency ing reforms but has chiefly consolidat­ and Robert Stauffer of the University measures on two grounds: the national ed its own power and enriched its of Hawaii describes changes in the po­ security was threatened by several in­ friends. litical economy as a kind of refeudali­ surgent movements, and necessary so­ In the most comprehensive of the zation, that is, a shift in the centers of cial and economic reforms could not be five essays, Jose V. Abueva of the wealth and power rather than a wider achieved except through the exercise of United Nations University contrasts redistribution. All of the au thors cite "constitutional authoritarianism." th e ideology of the Marcos New Soci­ liberally from church-related sources, Over the past eight years, as mar­ ety with its actual performance. Sym­ which have been among the most per­ tial law hardened into a way of life in pathetic to the stated ideals of the New sistent critics of the Marcos New Soci­ the Philippines, the continuing debate Society and realistic about the crippling ety. over its justification has centered on flaws of traditional politics in the Phil­ While Marco s officially ended the the second of Marcos's two reasons: ippines , Abueva nonetheless concludes state of martial law on January 17, Are the restrictions of civil liberties a that martial law has not democratized 1981-shortly before the visit of the legitimate trade-off in a desperately wealth and power in the Philippines Pope to the Philippines-his one-man poor country for the development of a but has only contracted them more se­ rule appears secure. more prosperous and equitable society? verely. Roland V. del Carmen of Sam In the present volume, five political Houston State University examines the -Joseph A. O 'Hare, S.J. scientists, two Filipinos and three legalisms by which Marcos, still the Americans, examine this question with constitutional lawyer, has sought to le­ considerably more sophistication and gitimize his regime. Benedict J. Kerk­ joseph A . O 'Hare. 51 . presently editor-in-chief of objectivity than is normally found in vliet of the University of Hawaii America magazine. has studied and taught in the the propaganda of Marcos's critics and considers the centerpiece of the pro­ Philippines.

The Intra-Religious Dialogue.

By R. Panikkar. New York/Ramsey, N/. : Paulist Press, 19 78. Pp. xxoiii, 104. $S.9S.

The author of this short work, Ray­ ordained priest. He has lived a good mond (or Raimundo) Panikkar, is in­ part of his life (and continues to live creasingly-and rightly-becoming one usually a good part of each year) in of the recognized intellectual leaders India, chiefly Banaras; he is culturally in the Christian movement toward in many ways a continental European intercommunity dialogue. He is emi­ (writing as readily in German and Ital­ nently qualified for the task: by up­ ian as in his native Spanish or his bringing, by temperament, by intellect, adopted English). He is unusually sen­ and by experience. Son of a Hindu fa­ sitive, and unusually erudite (how ther (of a brilliant Indian family) and many can match his three doctor­ a Spanish Roman Catholic mother, he ates?-in chemistry, philosophy, the­ was brought up a Catholic and is an ology); and has an exceptionally nim­ ble mind. He has become an academic (University of California at Santa Bar­ W ilfred Cantwell Sm ith, a Canadian and an bara, in their Religious Studies Depart­ ordained minister of the United Church of Can­ ment) and a prolific writer (this is his ada. served a six -year term in Lahore. India 26th book). He has concerned himself (now Pakistan), teaching Islamic history in with the encounter, ever more pressing Forman Christian College: his subsequent life and pressed, between and among re­ also has been as a teacher: in the Di vinity ligious communities-especially be­ Faculty of McGill Un iversity. Montreal, where tween Christian and Hindu, of course, he was also director of the Institute of Islamic and more recently Buddhist. He writes Studies: in the Di vinity Faculty of Har vard primarily for Christians, to incite us­ Un iversity, where he was also for a time di­ or "at least," as he himself puts it, rector of the Center for the Study of World some among us (d. p. 93)-to take the Religions: currently he is serving as Chairman, issues involved in the encounter with The Study of Religion at Ha rvard. to develop the seriousness and the spiritual sen­ a new program in that field in arts and sciences sitivity and depth that he himself feels . at Harvard . He personally is not half-Indian and

April, 1981 89 Noteworthy groups there is a consideration first of the historical development of the The International Student Consultation on Frontier Missions (ISCFM) was held group, then an examination of the mis­ concurrently with the World Consultation on Frontier Missions (WCFM), Octo­ sion theology reflected in their major ber 26-November 2, 1980, Edinburgh, Scotland, with the aim of considering how conferences, and finally a survey of the best to motivate students worldwide for the task of reaching those people cur­ mission thought of that group in each rently beyond the reach of the Gospel (the Hidden Peoples). The ISCFM ofter of the major regions of the world. Each section is provided with a helpful sum­ meshed with the WCFM. Each day began with prayer and Bible study. Papers on mary and at the end of the whole Frontier Missions vision, structures and personnel were presented daily and dis­ comes a concluding reflection on the cussed. The evening sessions focused on large unreached blocks-specifically an­ entire process, which pulls all the di­ imist, Muslim, Hindu and Chinese peoples. The resulting education, fellowship versity together in a surprisingly co­ and prayer added strength and perspective to the strategy sessions. herent picture. The ISCFM meetings were intense. Although 26 countries were represented, It is both a strength and a weak­ the consultation was very sensitive in its deliberations, realizing that if caution ness in the book that it finds its con­ were not exercised, an imbalance of western attitudes might prevail. The consul­ necting thread in the great conferences tation was best described by the delegate who likened it to the birth of a baby. that have been held, starting with Ed­ There were many painful contractions as each area of concern was discussed, ar­ inburgh in 1910 and coming up to the Pan African Christian Leadership As­ gued and prayed over, and agreed upon. Finally, in peace and unity, the following sembly in 1976. This is a strength in baby was born: that the conferences provide clear The people present committed themselves to a watchword, pledge and list of points of focus where mission theology 17 principles. (For a copy, write the Aeschlimans-address below.) An Interna­ is expressed in a way that is acceptable tional Communications Commission was formed to gather and disseminate news to a large group. It is a weakness in among the signatories as well as to publicize resources and stimulate the vision that conferences are not usually the for Hidden Peoples. No date was set for reconvening. Another gathering will oc­ places where the most careful and cre­ cur when the grass-roots communications and the actions of the WCFM indicate ative thought is carried on. There is need. The great desire of the consultation was to see a grass-roots missions move­ usually something said to satisfy ev­ ment emerge. No new organization is envisaged. Those taking the pledge are en­ eryone and there is not time to work through fine points, but only to throw couraged to work through existing organizations, churches, and mission agencies in some ringing rhetoric. The book, it while at the same time imparting the vision to others. For further information, should be said, does deal with some write to: International Communications Commission, Gordon and Sherrie Aesch­ of the major mission writers and think­ liman, 924 Anacapa, 4-E, Santa Barbara, CA 93101, U.S.A. ers outside the conference structures, but it concentrates primarily on what was said at the conferences. half-Western but, as he puts it, rather, The author is an Australian Meth­ both Indian and Western (and he would Mission Theology: 1948-1975. odist missionary on the faculty of even almost say, both Hindu and Rarongo Theological Seminary on New Christian; in his writing-and preach­ Years of Worldwide Creative Ten­ Britain island, an institution noted for ing-he is explicitly and conspicuously sion: Ecumenical, Evangelical, and its creativeness in theological educa­ Christian, but in addition he senses Roman Catholic. . tion. The appearance of a work like Hindu orientations deeply, and feels this suggests the continuing high qual­ Hindu feelings). He argues that dia­ ity of that institution. Not many books logue is not merely intellectual or in­ By Rodger C. Bassham. Pasadena, ca«. formative exercise; those who enter it William Carey Library, 1979. Pp. xoiii, that originate as doctoral disserta­ should recognize it, rather, as a deep, 434. Paperback $10.95. tions-as this one did at Southern open adventure of faith, a religious act, Methodist University-make as useful involving the whole person. Urging the It is not until one sees the various de­ a contribution to knowledge. interiorizing of the others' deepest con­ velopments of the past generation in -Charles W. Forman victions, he speaks of "multireligious mission theology all placed together experience"; and has coined the phrase within the pages of a single volume "infra-religious dialogue" used here as that one begins to realize what a rich, Charles W Forman,' Professor of Missions at his title. diverse, and exciting period this has Yale University Divinity School, New Haven, This concept our author set forth been. In the present book we read of in an article published in India in 1971, Lesslie Newbigin and D. T. Niles, of Connecticut, served as a missionary in India from 1945 to 1950. reproduced here as one of the five Carl Henry and Samuel Escobar, of short chapters that make up this slim Karl Rahner and Raymond Panikkar, volume. The other chapters too are re­ and of a host of other thinkers and printed from various journals. The leaders in the mission of the church. whole constitutes therefore not a sus­ The book is organized in terms of the tained argument but, rather, a series three major groupings in mission the­ of insights; it is a markedly personalist ology: the Ecumenicals, the Evangeli­ work, at times autobiographical, and cals, and the Roman Catholics. The in many ways may be seen as a sort Roman Catholics are brought in only of devotional manual proffered for at the end in a brief chapter just to Christians who have felt the compel­ give some comparative perspectives ling force of religious pluralism today. rather than being covered fully, as the -Wilfred Cantwell Smith first two are. Within each of these

90 International Bulletin The Ministry of Development in result from the social services of the Evangelical Perspective. church, and that the growing churches in Latin America minister to the soul, Edited by Robert Lincoln Hancock. Pasadena, not to the body. Calif.: William Carey Library, 1979. Pp~ The participants discuss develop­ viii, 108. Paperback $4.95. ment primarily as a one-way activity from "us" to "them." There is no men­ The symposium recorded in this book curred with the statement, "I have yet tion of development as a two-edged explores the "biblical meaning of de­ to find a New Testament example of a standard, which might cut both ways velopment" as one response to the call church-sponsored social program de­ against the overdevelopment of the from the Lausanne Covenant for the signed to extend beyond the family of West and the underdevelopment of the unity of evangelism and social action. believers." The respondents to Savage's Third World. No one addresses the is­ The participants are mission execu­ survey claimed that few conversions sue of the lifestyle of Christians over- tives, development agency leaders, and scholars associated with IFMA/EFMA or the WEF (Interdenominational For­ eign Mission Association, Evangelical Foreign Missions Association, World Evangelical Fellowship). The partici­ First of the Thailand, pants all endorse orthodox Christian doctrine and care deeply about people COWE Reports in need. The answer to their question lausanne Available- of how to live out this dual commit­ Occasional ment is illuminated but not resolved in Papers this volume. ~, .. ­ 111"11,,,,<1101"1><,,1 Lausanne (llII'II.IIl\\llIh.·...... Ronald Sider and Vernon Wiebe It) Illl' 1....'\\1,11 Pn'pl... offer a strong biblical apologetic for so­ Occasional cial concern. George Peters provides an excellent historical overview of the Papers church and development in the Third World~ John Robinson clarifies some philosophical issues and Wade Coggins outlines some practical administrative "This paper (LOP #7), if widely read, will promote the right kind of evange­ problems in development assistance. lism among the Jews." - Moishe Rosen, executive director of Jews for Jesus. As a whole, however, the book is strong in description and weak in pre­ "This paper (LOP #6), is invaluable in development of strategy and in the scription. The participants seem to be co-ordination of efforts to reach the Chinese population with the Gospel." ­ searching for models and a framework Dr. James Taylor, (great-grandson of Hudson Taylor). for action. This is most obvious in their references to structural evil. While a few call for a redress of structural evil, # 5 Christian Witness to Refugees no one defines the term or says what to do about it. # 6 Christian Witness to the Chinese People The book echoes the uneasy dual­ # 7 Christian Witness to the Jewish People , ism underlying contemporary evangeli­ # 8 Christian Witness to Secularized People calism. On the one hand, Cleo Shook states that evangelism and community # 9 Christian Witness to Large Cities development are "co-forces in the #10 Christian Witness to Nominal Christians Among abundant life" and that most mission­ Roman Cathol ics aries spend a lot of time in develop­ ment-related activities such as administering clinics or schools. On the Price: other hand, the missionaries surveyed All Lausanne Occasional Papers­ by Peter Savage asserted that mission­ $1.00 each (U.8.$) aries ought to spend most of their time Less special quantity discount on total order of: in their unique tasks of direct evange­ % 10 or more- 10 ; 25 or more- 200/0; 50 or more- 40% off lism and church planting. They con- Payable to Lausanne Committee for World Evangelization Dept. -B, Box 1100, Wheaton, IL 60187, U.S.A.

Other Thailand Reports in preparation for publication-Christian Witness to: Nominal Protestants; Wayne G. Bragg, Director oftheHuman Needs and Nominal Orthodox; New Religious Movements; Buddhist; Marxists; Muslims; Hindus; Traditional Global Resources (HNGR) Program at Wheaton Religionists (Asia and Oceania, Africa, Latin America and Caribbean); Inner City (Urban Poor) College, served for fifteen years in Central America, theCaribbean, andBrazilin student work under the auspices of the International Fellowship of Evangeli­ cal Students. Marilyn Carlstrom, Assistant to the Lausanne Committee for World Evangelization Director, HNGR Program at Wheaton College, has worked in AlaskaandHaiti.

April,1981 91 seas, let alone the lifestyle of the entire ment arm of the Evangelical Fellowship importantly, to affirm the good in the Western church, although there are oc­ of India, for not paying inflated salaries world. casional murmurings to the effect that to foreign staff members, challenges Ja­ While this small volume cannot be "Christ never commanded us to identi­ pan to help the rest of Asia, and alerts considered a watershed document, it is fy with the poor." No one asks how people to the problems of working at least a step in the right direction by the principles of development should with corrupt bureaucracies. Lastra cau­ contemporary evangelicals. Whether inform the decision-making, fund-rais­ tions Christians against selling out en­ these spokesmen-and they are all ing, technology, or salary structures of tirely to either Marxist or capitalist men-express a groundswell of concern Western mission agencies. Conspicu­ ideology, and proposes that churches among North American evangelicals or ous by its absence is an examination of organize teams of professionals to de­ merely form a marginal coterie remains development as a carrier of Western velop local community resources. Sev­ to be seen. Will evangelicals dedicate values and specifically as potential eral mention the need for cultural resources to the development of people neocolonialism. sensitivity and partnership between as they have to evangelism, church Helpful suggestions do crop up Western and Third World churches. growth, and relief aid in the past? If so, throughout the book. Bong Ro urges Carl Henry highlights the doctrine of further serious study is needed so that that others imitate the example of Christian vocation as the perennial re­ these efforts will not reproduce the twenty students at the Christian Train­ sponse to the needs of society, and weaknesses of either traditional mis­ ing Center in Malaysia who support concludes the book by reminding sions or secular development agencies. themselves by farming. He also com­ Christians of their calling not only to -Wayne G. Bragg mends EFICOR, the relief and develop­ protest the evils of the world, but more and Marilyn Carlstrom

Women and World Religions. Indian Missions. A Critical Bibliography. By Denise Lardner Carmody. Nashville: Abingdon, 1979. Pp. 172. Paperback By james P. Ronda and james Axtell. $5.95. Newberry Library Center for the History of the American Indian BibliographicalSe­ Dr. Carmody, with her husband, made and ritual roles that they mayor may ries, Francis jennings, General Editor. an around-the-world trip to study not play. Bloomington: Indiana Univ. Press, 1978. world religions and the status of The book draws together a great Pp. 86. Paperback$4.95. women some three years before this deal of information that is not readily book was published. Professor of re­ available. This is a great advantage. It This small book is the latest in the ligion at Wichita State University in also allows for a wider perspective in Newberry Library series of bibliogra­ Kansas, she has produced from her which to consider specific problems of phies on the history of Native Ameri­ study trip a volume that appears to women in a particular tradition and 'at cans. It reflects the growing interest in be a college course text. It surveys pri­ a particular time. This is a substantial Indian history and especially mission mal religions (which she prefers to call second advantage. history on the part of general histori­ archaic rather than primal or primi­ The disadvantages appear to be ans. There are 211 items listed and an­ tive), Hinduism, Buddhism, Shintoism, two. Because of the limited length of notated. Five titles are recommended and Taoism, as well as Judaism, Chris­ the book and the number of traditions for the beginner, and they with fifteen tianity, and Islam. The book is intro­ covered, the material offered must of others form a basic library. It is not duced by a theory of religion and an course be quite selective and must be likely that ten theological seminary li­ explanation of the links that this au­ offered more or less out of context. braries in the whole country possess thor sees between religion and the con­ This means that some distortion is in­ these. It is to be hoped that they will sciousness and status of women. The evitable. The second disadvantage try to acquire them and then add to final chapter of the book is entitled would seem to be the frankly feminist, them. An important bibliographical es­ "Theological Reflections," although it advocacy stance of the book. The nec­ say guides the neophyte through the does not deal with theology in the essary selection tends to favor negative literature. more usual sense of the word. The ap­ and irritating details. Out of context proach of the book is one that many these tend to further distortion. Bibliography of New Religious people would call history of religions. The book will certainly arouse an­ Almost entirely descriptive, it details ger in women who read it. A course Movements in Primal Societies. the experience of women in the tra­ might be extremely negative if taught Volume II: North America. ditions, the writings, and the legisla­ on the basis of this book alone and tion concerning them, and the social the impact might be one of frustration By Harold W Turner. Boston: G. K. or depression. Balanced by other read­ Hall, 1978. Pp. 286. $25.00. ings that point out the encouragement, the spirituality, the dignity and status, This second volume in Harold W. and the hope that are offered to Turner's important series follows a first women in their religious traditions, this volume on Black Africa. Such religious Monika K. Hellwig is Professor of Theology can be a very helpful book. movements, including separatist or in­ at Georgetown University in Washington, -Monika K. Hellwig dependent churches, are a global phe­ D. C. She has been active in training and con­ nomenon. This volume covers the tinuing education, programs for missionaries, United States, Canada, Greenland, and and has lectured in Latin America and Africa. Mexico. There are 1607 items listed and

92 International Bulletin annotated. There are very useful in­ side. Dr. Elesterio's stated purpose is to Christ (with whom the founder had dices of authors and sources; films, examine Iglesia doctrine from the historical connections) with the Chris­ records, and tapes; and main move ­ standpoint of ecumenical theology, and tian and Missionary Alliance denomi­ ments and Indian individuals. The he is to be commended for his fairness nation. He helpfully describes Iglesia compiler includes much material rather and objectivity. growth from a very small, humble be­ periphe ral to the subje ct and items on Although this book is primarily a ginning to the present, when it is found revolts in general, such as Pope and doctrinal study, the author includes a and is growing in almost every prov­ the Pueb lo Revolt against the Span­ rather complete, and generally accu­ ince in the Philippines as well as iards, which scarcely qualify as new rate, account of the founding and spreading among Filipino immigrant religious movements even though re­ growth of the Iglesia . Unfortunately, communities in other countries. In ligion may have been one ingredient. some historical errors have crept into commenting on th is growth, Dr. Many entries are anthropological and the text. For example, he repeats the Elesterio 's statement that " the new sect historical-background studies. The sec­ Iglesia's mistaken identification of the appealed only to the illiterate and the tions on "Theory" and "General" pro ­ M isyon Cristiana of the Disciples of ignorant" may mask the fact that Iglesia vide theoretical and contextual under­ standing of the particular movements. Turner has scarcely left a stone unturned, and he has produced a mon ­ umental resource for scholars and missiologists in particular. Mission scholars concerned with evangelism, Doors to ministry communication of the gospel, and indigenization on other continents among the world's have seen similar new religious move ­ ments as a key to understanding re­ ligious concerns and questions of the one billion Chinese tribal peoples (and also of high cul­ • • tures) and as giving illumination on are opening In the indigenization of Christianity. Strangely there is very little awareness of such movements in North America dramatic fashion! on the part of either missionaries or missiological scholars. Turner's schol ­ Consistent with Canadian arship has done the spadework in bib­ Theological College's liography and has made the task of forward -looking approach acquaintanceship much simple r for us. to seminary tra in ing, the -R. Pierce Beaver College announces a R. Pierce Beaver, professor emeritus at the U ni­ CHINESE STUDIES versity of Chicago Di vinity School and former director of the M issionary Research Library, PROGRAM was the founding editor of the Occasional Bul­ designed to equip for letin of Missionary Research. H e is now re­ fired at Green Valley, A rizona. ministry among Chinese Regular and visiting faculty ('SO·'SI) include: • Dr. Philip Teng - Hong Kong The Iglesia ni Kristo: Its Christol­ • Dr. Hoover Wong - Hawa ii ogy and Ecdesiology. • Dr. & Mrs. Andrew Shiao - Regina By Fernando G. Elesterio. Quezon City, • Dr. Dale Herendeen - Regina Philippines: Ateneo University Publica­ • Dr. James Cheung - Regina tions, 1977. Pp. u, 217. No price indi­ • Dr. Enoch Wan - Regina, Director cated.

The Iglesia ni Krista (or, as it prefers, Write for a brochure! Iglesia ni Cristo) is a large, vigorously growing, vehemently anti-Roman One of Canad a 's largest semina ries , Catholic independent church (or sect, affiliate d with the University of Regina depending on one's point of view) in the Philippines. Since its founding in CANADIAN late 1913, the Iglesia's aggressive, po­ lemical style of propagating its beliefs THEOLOGICAL COLLEGE has often produced sharp counterat­ 4400 Fourth Ave ., Regina, Sask. S4T OHS tacks by Catholic defenders. Happily, in today's more ecumenical climate the Phone (306) 545-1515 tone of the Catholic/Iglesia exchanges is changing-at least on the Catholic

April, 1981 93 growth is a remarkable story of a very also points out that Iglesia leaders are successful strategy of propagation of a not really interested in ecumenical con­ notable nationalistic religious move ­ versations. A better starting point may ment. have been belief in the supreme au­ Dissertation Chapters 3 to 6 focus on Iglesia thority of Holy Scripture, rather than doctrinal teachings on the Person of the Apostles' Creed, yet even begin­ Christ and the church. The Iglesia be­ ning there might not really open up the Notices lieves that the Scriptures teach that Je­ way for fruitful dialogue with Iglesia sus Christ was true man, savior, media ­ leaders who continue to hold to the au­ Balchand, A sandas D. tor, son of God, but not deity. Its thority of Manalo's own interpreta­ "The Mission of the Church in the ecclesiology is a uniquely Philippine tions of Scripture. Contemporary World According to adaptation of Restorationist theology, We are indebted to the author for as it attempts to show that the true collecting so much valuable material on M.M. Thomas." church disappeared from the earth the Iglesia ni Cristo in the book's exten­ Ph.D. Quezon City, Philippines: Ateneo de after the death of the apostles only to sive appendices (73 pages), including Manila Llnio., 1980. reappear in the Philippines through an important, though possibly dated, God's special messenger, Felix Manalo, "interior constitution" of the church. Cyan, Salish C. the Iglesia's founder. -A. Leonard Tuggy "Swami Sivananda and the Divine In the closing chapter, Dr. Life Society: An Illustration of Elesterio seeks to determine if any Revitalization Movements." common ground exists between the A . Leonard Tugsy, Overseas Secretary of A sia, Ph.D. Philadelphia: Temple Llnio., 1980. Iglesia ni Cristo and the major branches Conservative Baptist Foreign Mission Society, of Christianity by using the Apostles' Whealon, Illinois, had fifleen years missionary experience in church planting and development M itra, Kana. Creed as a paradigm. He concludes that Iglesia teaching diverges too drastically in the Republic of the Philippines. He is the au­ "Catholicism-Hinduism: A Vedantic from the historic Christian faith for thor of Iglesia ni Cristo: A Study in Indepen­ Investigation of Raimundo any fruitful dialogue to take place. He dent Church Dynamics (1976). Panikkar's Attempt at Bridgebuilding." Ph.D. Philadelphia: Temple Llnio., 1980. How the Other Third Lives ...

Mzimela, Sipo E. Edited by Margaret B. White and Rober! "Nazism and Apartheid: The Role of N. Quigley. Maryknoll, N. Y: Orbis Books, 1977. Pp. 425. $9.95; paperback the Christian Churches in Nazi $4.95. Germany and Apartheid South Africa." The editors of How the Other Third low humans. Ph.D. New York: New York Llnio. , 1980. Lives . . . have responded to the devel­ Some of the entries are more strik­ oping interest in exploring literature ing and message-bearing than others: Nicholson, Wayne Isaac. other than Western. The sources of the the bitterness and despair of being "Toward a Theology of Comparative literature are Asia, Latin America, and black in a society based on the assump ­ Religion: A Study in the Thought of Africa. White has traveled extensively tion of white supremacy, and the cap­ Hendrik Kraemer and Wilfred in Korea, in the Philippines, and in the turing of one's self-dignity in a society

Cantwell Smith.II United States. Quigley is executive edi­ ignorant of women's liberation. Eastern PhD. Louisville, Ky.: Southern Baptist tor of Orbis Books. literature can be rich in wisdom as seen The theme of this book is oppres­ through the story of a woman with a Theological Seminary, 19 79. sion of one group of human beings by special grasp on life and time . The ag­ another and this is actualized through a ony and ecstasy of patience and wait­ Tano, Rodrigo. personal offering of poems, short sto­ ing are seen through the life of a Chi­ "Theology in the Philippine Setting: ries, essays, novella, and journals rep­ nese woman and of a Filipino man . A Case Study in the resenting national literature from That no person is free if even one Contextualization of Theology." emerging nations. The interest in East­ brother or sister is enslaved sums up Ph.D. Waco, Texas: Baylor Llnio. , 1979. ern literature, especially for the theme the promises and problems of freedom . of oppression, comes from the observa­ The real-life struggle of human Wedemann, Walfer. tion that Western literature is many suffering and sacrifice as depicted in "History of Protestant Missions to times isolated and limited in perspec­ the journals provides by far the strong­ tive. est portrayal of the death/resurrection Brazil, 1850-1914." Among other experiences, the aspect of oppression and freedom Ph.D. Louisville, Ky.: Southern Baptist book speaks to and about those who found in the book. These journals pro­ Theological Seminary, 1977. have gone abroad and return home vide a challenge to both the institu­ with hope, fear, and confusion. While tional church and the individual Chris­ injustice is the underlying theme of tian . this collection, despair is not the main Valuable as literature and docu­ plot . Throughout the book love, pride, ments of social and cultural history, hope, and all the elements of humanity How the Other Third Lives . .. for the are woven within the threads of op­ most part provides a timely message pression. The scars of broken humanity for the world community. are explored through holistic literature. -Katherine Cairone, R.S.M. The hope of this volume is further to enable people to see themselves in the Katherine Cairone, R.S.M., leaches at Noire sufferings and triumphs of all their fel­ Dame High School, Lawrenceville, N ew Jersey.

94 International Bulletin A New Addition to the Mission Trends Series from Paulist Press MISSION TRENDS NO.5 Faith Meets Faith Edited by Gerald H. Anderson and Thomas F. Stransky, C.S.P. Another col lectio n o f art icles assembled for Catholic and Pro testant missionaries or persons who are studying the ro le of Christian mission . This part icular volume considers some aspects of the encounter of world religions which is a relatively new issue in Christian mission theology. In the past Christians always attempted to convert non-Christians but the attitude today stresses respect and dialogue for other religious trad itions. This requires the Christian to look closely at his own trad ition and his own claim on religious truth. The authors include some well -known names such as Mon ica Hellwig, Harvey Cox , Raimundo Panikkar, Carl Braaten, and some not so well known from other countries and other religions. FAITH MEETS FAITH Mission Trends NO.5 has three parts - Part 1 takes up the deeper theological issues of religious pluralism, part 2 considers the dynamics of religious dialogue u....,opl "lon. from fou r continltnll about ,he enc:ount ... of ChnItIMa .Ith ~ and part 3 looks at more practical questions of relat ing to spec ific groups of of otIW Ideoklg," lor wit ,,", ttwough proc*,,-llofl believers. Order Number: 2356-8 $3.95 .w:tdieklgu4l. Editors Gerald H. Anderson and Thomas F. Stransky participated in the Wor ld Council of Churches' World Conference on Miss io n and Evangelism at Melbourne, Australia (May 1980) and in the ,Lausanne Committee's Consultation Edltod by Gorold H. AMerson on World Evangel izat ion at Pattaya, Thailand (June 1980). They have also Thomu F. S""nsky, c.s.P. co-ed ited Christ's Lordship and Relig ious Pluralism (Maryknoll, N.Y. Orbis Books, 1981). . Other Volumes in the Mission Trends Series

MISSION TRENDS NO.1 MISSION TRENDS NO.3 Crucial Issues In Mission Today 23 essays that d iscuss crucial issu es in II Third World Theologies mission today - critically assessing Chris­ Asian , African and Latin American Contribu­ tian presuppositions about the way God . tions to a Radica l, Theologica l Realignment works through and beyond the Church. in the Church. Order Number: 1843-2 Paper $3.45 Order Number: 1984-6 Paper $3.45 MISSION TRENDS NO.2 MISSION TRENDS NO.4 Evangelization • Liberation Theologies 22 essays that probe the mandate and North American and European Perspectives strategies of p rocla im ing the gospel in on Liberation, with Contributions from the today's world ­ with statements from Bang­ Black, Fem in ist, Native American , As ian kok , Lausanne, Rome , Bucharest and Taize. • American, and Ch icano Experience. Order Number: 1900-5 Paper $3.45 Order Number: 2185-9 Paper $3.45

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Anderson, Gerald H and Thomas F. Stransky, eds. Why are Foreigners so Queer? A Christ's Lordship and Religious Pluralism. Socio-Anthropological Approach Maryknoll, NY: Orbis Books, 1981. Pp. viii, 209. Paperback $8.95. to Cultural Pluralism Eugene A. Nida Bachmann, Mercia Brenne, ed. Lutheran Mission Directory. Christian Conversion in Rwanda: Geneva, Switzerland: Lutheran World Federation, 1980. Pp. 323. Paperback. The Motivations No price indicated. G. Jan van Butselaar

Hacker, Paul. The Challenge of Anthropology Theological Foundations of Evangelization. to the Teaching of Missiology St. Augustin: Steyler Verlag, 1980. Pp. 100. Paperback DM 12.00. G. Linwood Barney

Kerr, DavidA., ed. Ethical Decision Making and the With People of Other Faiths in Britain. Missionary Role London: United Reformed Church, 1980. Pp. 80. Paperback 95p. Robert L. Ramseyer

Lai, John Yung-hsiang, compiler. Rufus Anderson and Henry Venn: Catalog of Protestant Missionary Works in Chinese, Harvard-Yenching A Special Relationship Library, Harvard University. Wilbert R. Shenk Boston: G.K. Hall & Co., 1980. Pp. viii, 339. $85.00. Mission in a Repressive Society: Lee, Robert. The Christian Institute of China Journal. Glimpses of a Nation in Transition. Southern Africa San Francisco: East/West Publishing Co., 1980. Pp. xi, 115. Paperback $5.25. Peter Walshe

Metzler, Josef In our series on the legacy of Die Synoden in China, Japan und Korea: 1570-1931. outstanding missionary figures of Paderborn: Verlag F. Schdningh, 1980. Pp. xoiii, 324. No price indicated. the nineteenth and twentieth centuries, articles about o'Brien, Bill. William Owen Carver Missions for Tomorrow. Temple Gairdner Nashville: Contention Press, 1980. Pp. 111. Paperback. No price indicated. A. G. Hogg E. Stanley Jones Redekop, Calvin. Frank Laubach Strangers Become Neighbors. Mennonite and Indigenous Relations in the Robert Streit, Johannes Dindinger, Paraguayan Chaco. and Johannes Rommerskirchen Scottdale, Pa.: Herald Press, 1980. Pp. 305. $19.95. Max Warren

Shenk, Wilbert R., ed. Book Reviews by Mission Focus: Current Issues. John C. Bennett, Wayne C. Bragg, Scottdale, Pa.: Herald Press, 1980. Pp. 488. Paperback $11.95. Mervin Breneman, Felicia Ijeema Ekejiuba, Douglas! Elwood, Carl F. H Spae, Joseph! Henry, Fritz Kollbrunner, 5MB, W Buddhist-Christian Empathy. Stanley Mooneyham, M ! Nazir-Ali, Chicago: Chicago Institute of Theology and Culture, 1980. Pp. 269. $16.00. Joseph A. 0 'Hare, Sf, Paul R. Orjala, Edward C. Pentecost, Gerald Persha, Thoma, Clemens. MM, Leroy S. Rouner, Eugene L. A Christian Theology of Judaism. Stockwell, DavidM Stowe, DavidLowes Ramsey, N!: Paulist Press, 1980. Pp. xx, 211. Paperback $7.95. Watson, Roberta H Winter, and others.

Versiraelen, Frans! Missiologie onderweg: Een autobibliografie in kontekst. Leiden: Interunioersitair Instituut voor Missiologie en Oecumenica, 1980. Pp. vi, 112. Paperback DG 6.00.

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