|Jre0b}iiman ^ebtral Center

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1 94 DONG SAN DONG

TAEGU KOREA

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GENERAL HOSPITAL AND CLINICS SCHOOLS or MCOICINE. NURSING.

AND MEDICAL TECHNOLOGY CHILDREN t HOSPITAL PUBLIC HEALTH AND RURAL

OUTREACH PROGRAM lEPROSV WORK SATELLITE HOSPITALS

the | «mr tr

Lte of

bear Family,

*e haven't felt so out of touch with you all because o.

. . . r' , _ . «■ i 1 r<A nnp UO O nf hH OK f l «)!'

telephone cans mouna iijti;Kis , ana ~ wi-*w'r ‘w ‘

Hon" Kong and Bangkok. It surely is nice to hear your voices:

uad had a good time at his seminar— didn't have to attend ,.Vt.Ki class, and also the meals, altho' the same price C$10. OO/day) , were markedly better— he thin .s ee « an improved economy. I met his plane in Bangkok, and we spent a very relaxed and enjoyable few days with Sam in his lush apartment —tennis court, squash court, swimmi p, p exercise room. He's very well set, with not too long a drive to work, and a maid -h COOKS well and is easy to have around. Their offices -e in what was -ce^pr ivate^ home, but has room ana to spare iol enlarging, a, .a o-m o ot.ic. out on a bank of greenery aftong a creek bed— wow. . . . in the city

Bangkok was HOT— really hot, but an exotic and interesting city to visit, bad

tossed his hat into the ring for being an official -fund ra^er" tGr"

national School, which has to move, and has to raise several ^^i^officiai and pro- yesterday. No idea at present whether the principal will find a really official and pro

fessional fund raiser on his current trip to the States, or not. He s a personable and engaging guy— knows Dick Underwood and Eddie Ben adams both from tfeeir mutual conventi ns and tea cher -hunting stamping grounds in the States.

Hong Kong was unseasonably cold, but it's always fun to see what' ?

Did find one suitcase I trust will be a help in lieu of the bigge ^ Joanna

until I uoulU .hi* it Kbt hurt, but Cl»rli. tl»t uo ,l» «n ,

strong enough to hurt him and she loves to do it.

We came back to icy blasts at Kimpo last ftii no, Thurs. night, and Pad and I have both had colds since, but getting better.

e were delighted to catch harilyn and family, together with Howie and family at

‘trisr Si ss-jsu-m Sffssi*

sr s a;.rs-

come by to call! t khat a riot.

Little nanny's adoption papers

then it will take another week or so for hrs passport. as^’some He's‘>a contemplative

a« expected to do, but is a big toby, and hence he decides

disposition and looks the whole ~/tf SIS -d me S tie again, he's

smiling°andncooingt like 'h^6 did' before we left. Trying to reach for everything, but be won't be crawling yet for a while, we think.

Presbyterian ^eMcal Olenter

|5fceimjJung ^ni6er0tt^r

GINtRAL HOSPITAL AND CLINICS SCHOOLS OP MEDICINE. NURSING.

AND MEDICAL TECHNOLOGY CHILDREN'S HOSPITAL PUBLIC HEALTH AND RURAL

OUTREACH PROGRAM LEPROSY WORK SATELLITE HOSPIT*

1 9 4 DONG SAN DONG

TAEOU. KOREA

FLASH 5ooner than we expected, Danny's passport cleared, and the latest is that he will be leaving a week from tomorrow, Febr. 18th. Lharlie will come up with Joanna on the 11th, on business, but will go back to Hong Kong on the 15th, so tJ>at Laura willhave one of them there as soon as possible. That doesn't leave Charlie time to come down to Taegu, which is a huge disappointment. I think uad wanted to show hi r anny's catalogue of cute tricks! — or at least I did!

So ends another saga of baby-rearing. The house will certainly seem empty without him, as lie's been an endless source of amusement and fun, and work. Babies are the . nst fin, and the most work or anything I know, I’ve always said. In my young days of trial and error with you kids I used to mournfully wonder why the Lord gave us our children before we were wise enough to do best with them, later on T * ve rea 1 ize d t ^ t ye s p i v t

us our children at the aRe we UtHMW

U/tMUM/ Joanna will have S feW aSys^in which to get uanny used to her before he

leaves the cocoon he's been in here with us and Chungssi and “iss Kim. And he’H be able to enjoy "peek-a-boo" with Laura, and she'll certainly help entertain him. Dad is already wondering what he will do without him in the house!

I am looking forward to spending a couple of weeks to help Marilyn and Jeremy move into their new house, and see Howie and Karin and little oaha K., ***

I still have in the States. Uncle Harold and Rhoda have been through a BAD seige of the flu, Nelly and John are in a house I haven't seen, and Lennie and Mac are in t^eir new house which I did see, but before it was really finished off. The farm will be different "ith Alec’s office in their house. On the way back, if I can get the reservations. I would like to stop off in Honolulu for Dave Mackenzie’s weddmg—it should be Kreat.

It is incredible the way it is suddenly extremely difficult to get the reservations you want without getting them months ahead.

For Charlie and Joanna Chinese New Year complicated their ability to P,et tickets

see. It's apparently a very popular stop-over on iacific flights non-stop flight. Tra la.

-t- Qa

HOWARD F. MOFFETT. M. D.

PRESBYTERIAN MEDICAL CENTER

1 9 4 DONG SAN DONG TAEGU. KOREA

VIA AIR MAIL

us.a.

/

O Vo

150 Leabrook Lane Princeton, N.J. 08540 February 15, 1989

Dear Charlie and Joanna,

We were delighted to talk to you by 'phone the other day. It has been so long since we have seen you and we miss those great visits! We haven't even seen Laura in person yet, much less, Danny. Even dear little Blackie is fast becoming a dim shadow in our memories, alas. But we keep pictures where we can look at them and you are always in our thoughts and also in our prayers.

Now, until we can get out there, ourselves, we are sending our two deputies, my sister, Joanne, and her husband,

Paul Hackett. Joanne is a teacher and a school librarian. You and she will really enjoy each other, Joanna. And they will love your children. Their son, David, who was in Korea for a couple of years, and his wife, Sandy, have two little girls about the same ages as Laura and Danny. Paul is a Princeton Seminary graduate and was ordained and served as a pastor for a number of years and then went into real estate housing for low-income people. When funding for that program phased out, he went into real estate sales with a regular firm full time and that is what he is doing now. They live in Puyallup, Washington not too far from the Seattle-Tacoma airport.

I think I told you that Joanne has been invited to visit both Guangjo (which I think we used to call "Canton") and Shanghai foreign schools to advise and consult on library systems/procedures/acquisitions, etc. She is an excellent teacher, as I know you are, too, Joanna, and I'm sure you will really enjoy each other.

They are a lot of fun and delightful (I'm prejudiced), enthusiastic, interested-in-everything-and-everyone sort of people. I would really be reluctant to unload more visitors on you, especially when you will have had Danny with you for such a few days when they arrive, except that I am so eager for them to meet you and for you to meet them. So, if it is at all possible for you to have them come out to your home sometime while they are there, it would mean a lot to them and to us. And you could give them very valuable suggestions for seeing and doing interesting things around Hong Kong. Joanne says they are more interested in sightseeing than in shopping, but I'm sure they'll want to do a little shopping, too. I have told them to go out to the jade market (on Pearl Street in Kowloon?) which used to open only about two or three hours a day and featured one long block of individual entrepreneurs selling their jade carvings and stones and many other things, mostly from the mainland and for prices which were far less than the same things in downtown shops. And they may want to take some of the nice tours which

they can sign up for at their hotel. We also suggested they go to Victoria Peak and some of the other scenic highlights. I m sure you can suggest what your favorites are.

They will arrive in Hong Kong on United Airlines Flight #805 at 8:05 p.m. (from San Francisco) on Wednesday, February -Sted. They have a room reserved at the Fortuna Hotel on Nathan Road in Kowloon and will go directly there. They will probably be in Hong Kong until the following Monday or Tuesday, at which time they take a train to Guangjo (Canton) . I think they will not return from China through Hong Kong, but fly from Shanghai to Tokyo and back to San Francisco and then to Seattle.

Paul will be very much interested in your First Chicago real estate banking and loan business, Charlie, and I m sure Joanne will enjoy talking to you, Joanna, about the school where you taught there in Hong Kong — and about your private tutoring, etc. They are very active in their church and will want to worship somewhere on Sunday, perhaps going where you go or somewhere you might suggest.

Give Laura and Danny big hugs for us. We love them very much, even though they don't know us yet in person. But one of these days we'll change all that, I hope. We are already starting to think of going to Korea in 1990 to celebrate the 100th anniversary of S.A. Moffett's arrival and maybe we can get down to Hong Kong, too, if you four are still there.

Joanna, I just realized that I never sent a copy of "Korean Ways" to your cousins, Doug and Chris Blakemore, who adopted a little Korean boy only 2 months younger than Laura, and who live in Modesto, California. I am going to send one to them now, with my compliments, and hope he might enjoy it now even more than he would have a year or more ago. I'll admit to them that I know you! ! !

Sam got his manuscript for Volume I of a "History of Christianity in Asia" off to the publisher just before Christmas, but hasn't heard yet a definitive answer. Hope we'll hear soon. He's already started on Volume II, though we are having a frustrating computer problem with his machine at the moment.

This, too, shall pass, and perhaps he can get on into the 11th century !

We had a delightful time with Howie and Karin and little Anna Kristin over Christmas. It was the first time we had met little Anna and visited their home on Cogswell Hill Road.

What a beautiful spot!

Marilyn and Jeremy, Ian and Annabelle are planning to move into their new home next month, too. I'm glad they have found a bigger place for their growing family.

How is Sam doing in Bangkok? Your dad told us what the

company executive said about Sam at the farewell party for him in Singapore. We got a huge chuckle out of that!

And did you hear about our seeing the finals of the Volvo Masters tournament in New York City with your father when he was here early in December, Charlie? Lendl and Becker went to a tie-breaker in a marathon five-set match with Becker winning on a shot that hit the net and dribbled onto Lendl's side.

We like our new home here in Princeton and want you all to come for a visit just as soon as you can! We have room for all of you. We just put a nice carpet in the basement and that expands the pleasant living space quite a bit.

I am planning to go to Puyallup to stay with my mother while Joanne and Paul are out your way. She just had her 93rd birthday on February 6th and is as sharp and alert as ever, although she walks with a cane and her stamina is more limited than it used to be. She knows all of you by name and is so interested in you and your children. She remembers meeting Charlie one time when you and Eddie DeCamp visited us at our furlough apartment in Princeton while you were still in college. That must have been around 1964 when both my parents were with us for a 10-day or two-week visit.

Sam just got back from Charlotte, N.C. last Sunday evening and goes to Atlanta for 3 or 4 days this weekend. He was in Dallas the weekend before that and Seattle before that and goes to Richmond and St. Louis and Dubuque, etc. soon. I go on some of his trips with him, but not all. I'm doing some writing projects, too, and hardly have time to get at them, as it is.

We are both healthy, happy and busy, for which we are very thankful to the Lord. But nothing would please us more than having a good long-anticipated visit from you! ! We miss you!

Much Love.

©

PO Box 39

Montreat/ NC 28757

May 26/ 1989

Dr. Samuel Moffett 150 Leebrook Lane Princeton/ NJ 08540

Dear Dr. Moffett:

First, Si and I want to thank you for your many courtesies to our son Andy. You and Mrs. Moffett have been so kind to him, especially when he had a serious problem with his car and was stranded. He was frantic when he called us on Saturday evening after so many hours alongside the highway. We are so grateful to you for your help.

I am enclosing my copy of the the little booklet about Cheng Meng-San. This was given to me on one of my trips to China (April, 1987) by the mother of two of our students, David and William Hu. The mother's name is Cheng Wen - a charming woman who speaks excellent English. The booklet was printed by one of her brothers who is not in China. I cannot remember if he is in Hong Kong, Taiwan, or elsewhere. I do know that she has a sister, Dr. Cheng Jian-de, in Xian.

The best I can remember of what she told me is that the church in the province where she grew up was compiling a history (or collection of stories) about pastors in that province. I assumed it was the provincial division of the China Church Council, although I do not know that. At any rate, all the members of her family were contacted to try to reconstruct from memory as much as they could. This is the result .

Peter Hu, Cheng Wen's husband, and the father of William and David, is a professor in the Graduate School of the Beijing Agricultural University and has traveled abroad several times since the 70's. He was imprisoned twice for a total of almost 20 years. He was a boyhood friend of Tommy Brown's, and I think his father was a pastor and a friend of Tommy's father. He, too, has an interesting story and could - no doubt - recount his family's involvement in the church.

Cheng Wen teaches English at the Governing Cadres' College of the Ministry of Culture, located in the same compound where they live. Their home address is:

WOMEN OF THE CHURCH

Room 1151

No. 8/ Unit 2, Bldg. 5 The Guoji Shudian Compound Garden Village Beijing 100044 CHINA

Cheng Wen gave me telephone numbers to contact them when in China: 89.1126 or 89.0381/ ext. 491 (President's office) and 89.0381/ ext. 443 (Dean's office). You leave a message and they contact her. She called back when I was in Beijing. From the U. S./ one would probably make an appointment for a convenient time to call her.

I think it would be all right to use the material in the little booklet/ but I am sure you will want to get permission. I will be happy to write Cheng Wen and either ask her for permission or tell her you will write.

I am also enclosing the "testimony" of another of our students/ Abraham Chen. His father's story begins in 1950. If it would be helpful/ I can get more information or tell you how to contact the father .

It has been my privilege to visit China three times/ to be a guest in several homes and hear faith stories/ to attend house congregations/ and to travel as far west as Mile 1 of the Burma Road. In 1986/ I attended Peter Tsai's church in Hangzhou when we were tourists and also visited Nanjing Seminary. In 1987/ when I was Chair of the Women of the Church Committee (PCUS)/ my partner and counterpart/ Jeanne Marshall (President of UPW) and I were leaders of a group of 36 Presbyterian women who visited churches in China. Jean Woo was the organizer/interpreter. We visited quite a few churches/ two seminaries/ a hospital/ a medical university/ and various women's groups. I again attended Peter Tsai's church. When he and Eleanor came to Purdue last summer/ I had breakfast with them. I have fallen in love with China and want to make at least one more trip there.

If this material is in any way helpful/ I am pleased.

Thank you again for being so kind to Andy.

Sincerely yours/

Dr. Cheng Jian-de's address:

Department of Obstetrics and Gynecology No. 4 Municipal Hospital of Xian Xian/ Shaanxi CHINA

Catherine S. Vaughn

150 Leabrook Lane Princeton, NJ 08540 June 14, 1989

President Yong Gil Maeng, Ph.D.

Presbyterian Theological Seminary

353 Kwangjang-dong; Sungdong-ku

Seoul 133-756, Korea (FAX: 452-3460

(Tel: (02) 453-3101, (02) 445-3511

Dear Dr. Maeng:

I speak for the whole Moffett family when I tell you how much we appreciated your generous hospitality and courtesy in planning and organizing so effectively the Founders Day Lectures honoring our father, Samuel A. Moffett. The whole series was extremely well done, and I congratulate the other lecturers.

We knew at the time how external circumstances (the student strike and uproar) made it extremely difficult for you to operate during those days, and can only admire the way you coped with it all. It was wise to move the ceremonies from the campus into the city.

I was delighted to be able to get out to the campus at Kwangjang-dong a few days later. Eileen and I appreciated the time you took out of your busy schedule to show us around. I was particularly pleased with the growth of the library and the missions and third-world leaders program. It was not so pleasant to see what the students had done to your offiice!

We will be praying for the school, and particularly for you, that the disturbances will cease, and that you will be able to proceed with your splendid plans for future development. And thank you again for your great generosity in providing the long transportation and such comfortable accommodations in Seoul. Power to you!

. Sincerely yours,

Samuel Hugh Moffett

P. S. I will try to send you before long a better and corrected draft of the lecture I gave on my father's mission and thought.

readier mn (Eettfer

^ettngung ^ni&ersitg

1 9 4 DONG SAN DONG

TAEGU. KOREA

GENERAL HOSPITAL AND CLINICS SCHOOLS Or MEDICINE. NURSING.

AND MEDICAL TECHNOLOGY CHILDREN'S HOSPITAL PUBLIC HEALTH ANO RURAL

OUTREACH PROGRAM LEPROSY WORK SATELLITE HOSPITALS

July 12, 1989

Dear Sam and Eileen,

On top of everything else both of you are so heavily involved with I hate to add a request of this nature, but the "powers that be" here have requested me to compile an historical record about the various missionaries who have been connected with our Taegu Hospital since 'ftiP founding "bn Oct . 1, 1899, to be used at the 90th. Anniversary celebration this fall.

Unfortunately that does not allow adequate time to do very much, and good historical material in my possession (such as Dr. Rhodes' History, and George Paik's) and perhaps a few other things I may have in my files are rather limited, but I promised to do the best that I can, I am in this same mail writing to Mac Smith about his father (recently also wrote to Elsie Fletcher) and have some material on Dr. Woodbridge Johnson in the as-yet unpublished material of his wife's which his son Newton Johnson (now deceased, I think, as I have had no replies to letters I have sent him this past year) ....If you would like to have that material I will be glad to send it to you sometime, though I never could get things straightened out as to whether I was free to try to get it published or whether Eddie Ben Adams in Seoul was given that right.

I am also writing to John Moore at our Mission Office in Seoul, and to someone at Mission Hq. in Louisville (haven't decided who to address it to as the only one there I know now is Syngman Rhee and I doubt if I'll get much help or cooperation from him) though with their recent move from N.Y. it may be next to impossible for them to come up with any material. We have funds to take care of any expenses that might be involved, not only for zeroxing material but also for secretarial help in locating and doing the job, and this would of course hold true for you too if you have anything in your vast archives which you cfihld lay your hands on without too muchi trouble.

Perhaps the best material would be the annual reports of these various missionaries. Do you have any suggestion as to how I might go about trying

to get copies of them? other than hopefully thru the mission or Louisville

offices? The Annual Meeting records should have them, and perhaps the mission has a file of them in Seoul. John Moore will know, I hope.

I'm not going to worry too much about all of this, but would like to be helpful if I can. With summer upon us the time factor may make it almost impossible to do much. Even a little will help however, especially about the work of Dr. Johnson and Dr. Fletcher.

All our best, and much love.

150 Leabrook Lane Princeton, NJ 08540 August 17, 1989

Prof. James I Packer, Pres.

I FACS Box 95496

Chicago, Illinois 60694 Dear Professor Packer:

I am writing to thank you for your patience at IFACS with the progress, or lack of it, on the History of Christianity in Asia which you began with the generous grant some years ago.

The enclosed letter from Harper & Row indicates that your patience may at last be rewarded. They are sending me a contract for two volumes, the first of which they propose to publish in 1990.

I have been arguing for three volumes, but they say a series of three makes marketing difficult and I am ready to settle for two published as better then three unpublished. The first of the three I had projected is finished, bringing the story to 1000 AD. But for a series of two I must add three or four more chapters, and conclude with the fall of the Abbasids in 1258, or the fall of the Mongol empire in China in 1368, or the devastations of Tamerlane in Central Asia around 1400.

I am at work on that now, and may finish by the end of the year. In January I will be teaching an intensive course at Trinity in Deerfield, IL; and from February through May will be teaching a semester again here at Princeton. Meanwhile I enjoy the facilities at the Center.

Power to you in your good work, and please thank the colleagues at IFACS when next you meet for their support through the years.

Yours sincerely,

Samuel Hugh Moffett

150 Leabrook Lane Princeton, NJ 08540 August 30, 1989

Dr. Roland Frye Center of Theological Inguiry 50 Stockton Street Princeton, NJ 08540

Dear Dr. Frye:

I am writing to inguire about the possibility of receiving an extension for my use of a study at the Center, and believe it should be addressed to you.

My membership will expire at the end of August,

Should there be space available, it would be a great help if I could be granted a continuance for another six months, to the end of December 1990.

My reasons are two-fold. First, I have been asked to teach again at the seminary at least one course for the spring semester 1990, and find it hard to refuse in the absence on sabbatical of my successor in the Luce chair. But that means less time available for maximum use of my final months here if I leave in August. The second reason is the good news, which you already know, that Harper and Row are pressing for publication of the first, volume of my History of Christianity in Asia in 1990 if p°ssible. The benefit of those few extra months in these splendid facilities for research and writing might well help to make it possible.

I would not want to penalize new candidates who may be applying for membership, but may I put my name on the waiting lis .

Sincerely yours,

Samuel Hugh Moffett

150 Leabrook Lane Princeton, NJ 08540 October 1, 1989

Prof. James F. Armstrong Center of Theological Inquiry 50 Stockton Street Princeton, NJ 08540

Dear Jim:

What happy news it is to hear that the Executive Committee of the Board has g^neroiisly agreed to extend my membership at the Center through December 31, 1990. That will be an enormous help to me as I add the finishing chapters to my manuscript of A History of Christianity in Asia, volume I, for Harper and Row.

As you may know, I had a three-volume plan in mind, taking the first volume to AD 1000. That part is finished, save for editing. But Harper's marketing department finally concluded three volumes would be much harder to sell, and we are settling for a two-volume format. That means adding additional chapters to bring the first volume up to 1400, or 1500 (that is, either to Tamerlane in Central Asia, or to the Age of Western Expansion) . That is what I am doing now.

It is very, very generous of you to make this extension. And it would be a double blessing to be able to look ahead to a study in the Library thereafter, as you say may be possible. My cup runneth over! These are exciting days at Speer, and I rejoice at all the changes and improvements you are making. It is a different atmosphere around there, and much for the better.

So I accept with gratitude. Power to you, and many thanks to the Executive Committee and the Board.

Sincerely yours,

Samuel Hugh Moffett

PS. I will look forward to talking further with you about space in the new library addition for my Korea Collection.

ko i f i L>q

150 Leabrook Lane Princeton, NJ 08540 October 2, 1989

To Ted and Mary Lou on their 50th!

What I remember best about the two of you, after knowing the prettiest of you for more than sixty years and the other for about fifty-five years, is that the longer I know you the better I love, respect and admire you, which doesn't apply to every one I've known a long time.

Don't let it turn your heads, but you are what I think the Bible means when it talks about Christians as "the salt of the earth". After a while some seem to "lose their savour", as far as I'm concerned. But not you. Ever.

Actually, I am not altogether sure that "salty" is quite the right word for Mary Lou. She's been altogether sweet and gentle ever since I first knew her at P.Y.F.S. Was it 1928? But the word sure fits Ted.

He was salty even back when we were both working on the Wheaton Record trying to keep the college administration straight without getting thrown out of school, and he's lost none of the old salt. But what I like best about his kind of salt is the way he mixes it with a droll sense of humor and self-deprecation that keeps it from getting too abrasive. It's Christian salt, and the world would be a far better place if we had more Ted Bensons around.

Old friends are still the best friends. Greetings to all the Bensons. There must be a hundred by now. But a special heartful of love to just the two of you.

Sam Moffett

October 24, 1989

Dear Dr. Moffett:

As you know, I wrote a Fish family history two years ago.

Since that time, I have corresponded with Mr. Henry Brown, of Spr ingville , Calif. He was able to give me additional information, both about John Berrien Fish and about his children and grandchildren. I am now planning to write an updated version of my book. This is obviously not a profit making venture — I enjoy doing it as a hobby and think it's an interesting family. My updated version will not be "centered" around Edward F. Fish, as the last one was -- I want to include all of J. B. Fish's descendants as equally as possible.

The reason for my writing to you is to seek more information — biogral/pical information about your grandfather Thomas F. Fish, your mother (her birthdate?), uncles Theodore and Azel, cousin Laurens, your brothers and half-brothers, and so on.

If any have died, an obituary, or at least the date and place of death would be helpful. I am sending a rough draft of the first two generations of the descendants portion so you can see what I have so far. I'm also sending a copy to Jarvie Naumes.

Sincerely ,

Allan Gilbertson 12803 Conn. Ave . Wheaton, MD 20906

PRINCETON

THEOLOGICAL

SEMINARY

December 5, 1989

Dr. and Mrs. Samuel H. Moffett 150 Leabrook Lane Princeton, New Jersey 08540

Dear Sam and Eileen:

I don't know whether the U.S. Postal system will work quickly enough to get this letter to you before you fly off to 01' Mexico, but I hope so.

First of all, and most importantly, I want to express our very sincere thanks for your gift of $200 to the capital fund campaign. How generous you are, and how grateful we are! I wish I could bottle your spirit of gener- osity and Christian dedication and distribute it abroad. The world would be a much better place indeed.

The campaign progresses apace. Which means that it is moving along well, but not over yet. There is still a ways to go and work to do. I am not out of a job yet! As you know, the next big project is the expansion of Speer Library. That will be a truly exciting addition to the campus with its rare book facility and its area for archives. Our classmates, Jim and Bill, are as eager as little kids before Christmas.

I was at Metepec only once while in Mexico, and that was very early in my time there. So soon after my arrival, in fact, that I was not really oriented to the geography. I believe Metepec is down toward Cuenavaca, isn't it? I hope you have the opportunity while you are there to enjoy a little of the flavor of Mexico at Christmas time. It is colorful and really festive. Enjoy it for Jo and me!

Tom joins me in expressing our thanks, and in sending our warmest best wishes for a truly joyous and happy Christmas season.

May God go with you.

Warmly,

FWC: jf

Fred W. Cassell, Vice President (609) 497-7750

Princeton Theological Seminary, CN 821, Princeton, NJ 08542-0803

s f

14th EDITION

MISSION HANDBOOK

USA /CANADA PROTESTANT MINISTRIES OVERSEAS

Editors: W. Dayton Roberts, John A. Siewert BACKGROUND ESSAYS BY:

William A. Dyrness, Globe-circling appraisal of Christianity Samuel H. Moffett, How the Church organizes for mission J. Christy Wilson, Jr., Update on tentmakers Arthur F. Glasser, Impact of mission associations

Co-published by y MARC & ZONCfERVaN

14th EDITION

USA /CANADA PROTESTANT MINISTRIES OVERSEAS

Background essays contributed by:

William A. Dyrness Samuel H. Moffett J7 Christy Wilson, Jr. Arthur F. Glasser

919 West Huntington Drive, Monrovia, CA 91016

W. Dayton Roberts and John A. Siewert,

EDITORS

MARC

Chapter 2

THE SENDING BODY

How does the Church organize for mission?

By Samuel Hugh Moffett

The TWO MOST COMMONLY recog- nized forms of organization for mis- sion are often labeled "church" and "parachurch," and some may be sur- prised that the Mission Handbook (both the 13th and 14th editions) does not cat- alogue the sending societies in those terms. It simply lists them alphabetically without regard to their basic ecclesiasti- cal nature.

There is an advantage to this. It fo- cuses on common interests and concerns rather than on differences. It brings us closer to the spirit of Jesus' prayer in John 17.

Differences need not be highlighted But recognition of diversity in the way Christians organize for mission need not destroy our unity in Christ. Those who think of the denominations as being "church" and the independent and transdenominational agencies as "para- church" will discover in this edition of the Handbook about 121 of the former and 643 of the latter. They appear side- by-side in this same mission resource

volume as significant parts of the world- wide outreach of the Body of Jesus Christ. The fact that differences are not highlighted, and that together, church and parachurch are seen as constituting a mission "team" is in itself cause for thanksgiving.

This does not mean there are no ten- sions. Nor is there anything new about their existence. There has always been friction between the Church and the vol- untary societies which its members form among themselves for specific action. The organized body has frequently been at odds with its individual members in mission.

Perhaps it was this tug-of-war be- tween institutional structures and the functional freedom of Christians in mis- sion that led John R. Mott to urge Chris- tians to "organize as if everything de- pended on the organization, and pray as if everything depended on prayer."

But call it what you will, this tension between "order and ardor," between Church and para-church, between the

Dr. Samuel H. Moffett was born and raised in Korea where his parents were pioneer mis- sionaries. Educated at Wheaton College, Moody Bible Institute, Princeton Seminary and Yale Universisty, he returned to the Orient as a missionary to China. Expelled by the Communist government, he moved to Korea for a distinguished career in theological education, and is now professor of History / Missions / Ecumenics at Princeton Seminary.

24

14th MISSION HANDBOOK

structure and the individual, is a cre- ative force as old as Paul's encounter with Peter in Antioch, and as troublingly contemporary as a 20th cen- tury Protestant schism. It can best be un- derstood, therefore, in a context of his- tory. For "The real essence of the real Church," as Hans Kung has written, "is expressed in historical form."

Individualism in ascendancy Today's statistics suggest that the tides of history are running in favor of greater freedom in mission and a loosening of ecclesiastically institutionalized ties. This is an unexpected reversal of a hun- dred-year-long trend in North America that had been moving in precisely the opposite direction since about the mid- dle of the 19th century. (See Earl R. Mac- Cormac, "An Ecumenical Failure: The Development of Congregational Mis- sions and its Influence upon Presbyteri- ans," in the Journal of Presbyterian His- tory, vol. 44, no. 4, Dec. 1966, pp. 266- 285.)

In 1953, 56% of North America's Pro- testant career missionaries were con- nected to national councils of churches (U.S.A. and Canada), while 44% were more independently related. But by 1985 the figures had been startlingly re- versed. Only about 12% were in denom- inational mission boards represented on the national councils, whereas the per- centage of independents had doubled from 44% to 88%. (See 13th Mission Handbook , p. 39). If the emerging "tent- making missionary" movement is fac- tored in, the momentum toward indi- vidualism is quickening yet faster.

But how does this present trend com- pare with the broader sweep of history?

A Church connection

In the first century, a question came up concerning the relationship between recognized ecclesiastical authority (the

Twelve) and a highly personalized, but amazingly effective, mission (Paul's), which brought forth an eloquent defense of his ministry to the Gentiles. Paul rec- ognized the imperatives of (1) a Church connection, (2) a commissioning from the congregation in Antioch, and later, (3) the approval of the leaders in Jerusa- lem.

But when Paul's own authority was questioned, he based the validity of his call and mission not on the mandate of

any church in Antioch, or even on the sanction of the apostles in Jerusalem, but on the revelation of God in Jesus Christ. Only in the assurances of a commision- ing beyond the power of any human or- ganization to give, could he be so bold as to "oppose [Peter] to his face."

Rome's modus vivendi

In seventh-century England, the ten- sion between independent and church- centered outreach brought Celtic and Roman missions into head-on collision. The former were far more successful in converting Scotland and England, but the latter triumphed in organizing the Church. It was the Irish monks, singu- larly unfettered by diocesan controls, who largely Christianized the British Isles. But it was a bishop from Rome, Wilfred of York, who outmaneuvered them at Whitby in 663-664 A.D..

A different, but not altogether dis- similar, conflict of functional urgencies and organizational connections in the ninth century kept Cyril and Methodius dangling in mid-orbit between Constan- tinople and Rome, as those two power- ful churches fought for control of the

Paul's own authority was based on the revelation of Jesus Christ

Chapter 2: THE SENDING BODY

25

brothers' successful mission to the Slavs. The missionaries, however, were more interested in keeping the project in- digenously Slavic than in the issue of with what church it should have its con- nection.

After a thousand years of trial and error, Rome at last faced the fact that church structures and mission structures might need differing institutional forms and a flexible relationship. Beginning with the Franciscans and Dominicans in the 13th century, and the Jesuits in the 16th, the Pope began to grant autonomy from lesser ecclesiastical authority than his own to a whole multitude of mis- sionary orders (voluntary societies for mission).

Freed from jealous ecclesiastical con- trols, these missionary societies ex- ploded in outreach across the world, far beyond the borders of Christendom. It is true that the pattern of the Roman Cath- olic orders had its own problems. At one unforgettable point in church history, the Pope dissolved the entire Jesuit Soci- ety! But it has endured and serves admi- rably as a missionary model to this day.

Protestant reformers lag behind

Had Martin Luther not reacted against the missionary orders — especially the Dominicans and Franciscans, as in his preface to Alber's The Fool's Mirror — the first 250 years of Protestantism might not have been so astonishingly sterile in missionary outreach. Without a structure for missionary ministry com- parable to the orders, Protestantism turned in upon itself, as a church in mis- sion among the churched, and left the world to the untiring friars and the Jesuits.

It is significant that when the Luth- eran monarch Frederick IV of Denmark looked about for his first foreign mis- sionaries in 1706, he went not to the or-

ganized church, but to the independent Pietists, and offical Lutheranism thun- dered against the folly of a mission to savages. The voluntary mission society, supported by no single church body, re- mained the dominant German pattern up into the 1950's.

Anglicans, less anti-Catholic and more pragmatic than Luther, proved more flexible than the continental Lutheran and Reformed churches. They eventu- ally allowed two different missionary societies within their one church — the older Society for the Propagation of the Gospel, for the more establishment- minded, and a new Church Missionary Society for the more independent "evan- gelicals."

An "even-tempered plurality"

Max Warren's article "Why Mission- ary Societies and Not Missionary Chur- ches?" is a beautifully even-tempered defense of such plurality of mission structures within the unity of the Church:

"To imagine the religious societies of the eighteenth century as being in some way 'in opposition' to the Church, or even to envisage them in apposition, as

Americans were even more innovative

being over against the Church, is to do despite to the Holy Spirit of God and to his working in history. It is a wrong in- terpretation of the facts. No, official leadership does not by itself constitute the Church. Nor is the central adminis- tration of a denomination the Church" (italics his).

Americans were even more innova- tive. Instead of one church with two missionary societies, they formed one missionary society for two still-sepa-

26

14th MISSION HANDBOOK

rated churches — the Congregationalist and Presbyterian — and for any others which might wish to cooperate. The fa- mous American Board of Commission- ers for Foreign Missions, organized in 1810 after the pattern of the London Missionary Society, became the mission- ary agency for both denominations. On both sides of the Atlantic, this type of parachurch structure of the voluntary mission societies turned out to be the dominant form of 19th century Protes- tant overseas missions.

An ironic switch in Presbyterianism But as early as 1837, American Pres- byterians began to have second thoughts about independence in mission. A year later, the Presbyterian General Assem- bly tore itself in half over the issue (among other issues in question) of whether Presbyterian missions could

This was the dominant form of 19th century Protestant Missions

properly be entrusted to an independent agency not under the direct control of the Church. Its "liberal" wing remained loyal to the parachurch society and was drummed out of the Church.

The "conservative" wing, remaining in the assembly, separated itself from the highly successful voluntary society for missions, and formed an equally suc- cessful denominational Board of Foreign Missions. By the end of the century, mainline church agencies, denomination- ally controlled, became the ascendant organizational form of missions.

The 20th century brought an ironic switch. In the 1930's — just as the de- nominationally-controlled mainline mis- sion boards were proving their ability to plant flourishing younger churches

around the world — an abrupt reversal of the trend took place, particularly in North America.

Earlier, it had been the "liberals" who championed the parachurch approach to mission. About a century later, around the year 1937, it was the "conservatives" who broke away from the denomina- tions in ever-increasing numbers to form independent societies and to swell the ranks of what by then were being called "faith missions." A related development was the emergence of independent de- nominations with a strong focus on mis- sions.

By 1960 the "center of gravity of Prot- estant missionary sending agencies" had shifted sharply away from the mainline agencies towards parachurch missions and independent denominations. Today the imbalance is overwhelming. Almost 90% of the full-time North American mission force, as we noted above, oper- ates outside the councils of churches.

Those mission agencies which send out across the world the greater number of missionaries are all parachurch bod- ies, like Wycliff Bible Translators, or be- long to independent denominations, like the Southern Baptists. These two top the list of the 25 largest. The first large tradi- tional denomination to appear on the list, the United Methodist Board of Global Ministries, is number 20.

Definitions without agreement

We turn now, somewhat reluctantly, from history to the harder task of grop- ing for definitions.

Parallels from history must be treated with caution. It is easy to jump too quickly from resemblances of form and function to assumptions of identity. In the New Testament, for example, the apostles in Jerusalem were not a Na- tional Council of Churches. Nor was St. Paul working for Campus Crusade.

Chapter 2: THE SENDING BODY

27

A matter of definitions

The heart of our problem centers around the definition of the church, as Warren suggests in the paragraph we quoted above. If no agreement can be reached on so basic a definition as that, discussion of relationships between church and parachurch will always end in frustration. Unfortunately, "church" is one of the most imprecise words in the Christian lexicon. And to add the prefix "para" to it, only makes it fuzzier.

What is a church? This is where the ambiguities begin. Witness the con- fusion — both legal and ecclesiastical — between a church, a confessional body, a denomination, a congregation, a sect and a cult. And what is a parachurch? a voluntary society? a service agency? an electronic television program? a semi- nary chapel? a denominational mission agency? a faith mission? a task force? The list could go on and on.

A second look at "church"

Not every true believer is content with John Calvin's classic definition of the "marks" of the church: faithful preaching and hearing of the gospel and the ad- ministration of the sacraments as insti- tuted by Christ. However much one may be biased in Calvin's favor, as is the present writer, it is difficult to stop here. Once one starts to list the marks of the true church, to stop with two or to find agreement on their priority and indis- pensability is next to impossible. Calvin himself often added a third mark, disci- pline, which refers not only to the church's authority, but to its moral, ethi- cal and social dimensions.

The Salvation Army, which was origi- nally parachurch, is now as much or more truly a church — albeit without the traditional sacraments — as some churches with sacraments but without Christian service to the poor, or others

which celebrate the sacraments but have lost their moral and theological disci- pline.

Is there a difference?

Calvin at least was right in his willing- ness to distinguish between essentials and non-essentials, and in his emphatic warnings, on the one hand, against schismatic temper — which is the beset-

“Where Jesus Christ is, there is the Church " — Ignatius of Antioch

ting sin of the parachurch — and, on the other hand, against ecclesiastical arro- gance — which is an endemic fault in the churches. The latter he rejected as "monarchy among ministers," citing Paul's claim to equality with the Twelve.

Does this suggest that ultimately there is no difference between church and parachurch? Not quite, but it does raise questions. Is the church a worshiping fellowship of believers? So are many parachurch organizations. Is the parachurch a service agency? So are some churches. Is the church where the Word of God is faithfully preached? In- dependent missions do that. So do semi- naries. And television evangelists.

Too big to be boxed in Perhaps the Church of Jesus Christ is too big to be boxed in by Catholic orders or Protestant reformers.

There are always new dimensions which we may have overlooked — the exercise of the Holy Spirit's gifts, the ful- fillment of God's missionary purpose, the manifestation of his Kingdom, the fellowship of the saints, the school of discipleship, the place of prayer. Like his person and his work, the Body of Christ defies adequate description in human language.

28

14th MISSION HANDBOOK

A one-line definition

Long before Calvin's time, Ignatius of Antioch, bishop of the church which less than 60 years earlier had sent Paul on his first missionary journey, left us a memorable one-line definition of the Church. He was a strong defender of the power of bishops, but in a letter written on his way to martyrdom in Rome about 107 A.D., he returned to the basics. "Where Jesus Christ is, there is the Church," he said simply.

There is an echo of the same sentiment in Irenaeus a generation later. "Where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every grace." It was an age closer to the apostles than ours, and perhaps truer to the apostolic concept of the Church. Who will deny to parachurch agencies the presence and power of Christ and his Spirit?

Then what is the real difference be- tween church and parachurch?

Some say the difference lies in the fact that the Church is the whole Body of Christ , whereas parachurch agencies are never more than incomplete parts. But what church today claims to be the whole Body? There is only one Head — Christ. All the other parts are precisely that — parts — the parachurches no less parts of the one Body than the churches, and each member of the Body no less interdependent than all the other mem- bers.

No more reprehensible

This puts church /parachurch tensions in a different, less pejorative perspective. It is unfortunately true that there is as much organizational tension between the churches themselves as between church and parachurch, and one is no more reprehensible than the other .

Others say that the difference is a mat- ter of recognition and acceptance by

some higher authority. If so, by what authority? The word "church" derives from the Greek kuriakon and simply means "that which belongs to the Lord." This could apply equally well to church or parachurch. Paul's favorite word for the church, ekklesia, from which the Eng- lish language derives "ecclesiastic, means "a community" or "a called gath- ering," and Paul never tires of pointing out that the calling is from God, not from any human source.

Were not the Protestant denomina- tions themselves non-churches or worse yet, anti-churches — to some Catholics before Vatican II? But what

On a larger scale , is not the World Council of Churches a parachurch agency ?

Protestant denomination would accept the label "parachurch" as if its church- ness were of an inferior order? To strict anabaptists, is not any church organiza- tion beyond the worshiping congrega- tion a parachurch? But what presbytery considers itself to be a lower governing body than a congregation?

On a larger scale, is not the World Council of Churches a parachurch agency? Yet in a strange reversal of roles, membership in such a parachurch organization is considered by some to be the authentication of a church.

At the other end of the organizational spectrum from the WCC is the fast- growing voluntarism of the "tentmaking missionaries." This is a model so old that it traces back to the Apostle Paul, but so recently revived and organizing so rapidly that for the first time this edi- tion of the Handbook will attempt to track it. (See this 14th Mission Handbook , 'Tentmaking Today," p. 31).

Chapter 2: THE SENDING BODY

29

Pathways to cooperation

Despite these ambiguities of defini- tion, however, and beyond the confu- sion they create, there does remain a feeling of difference between church and parachurch. But if history leaves us with tensions, and if our definitions — even with the guidance of Scripture — lead us to no Christian consensus, how do Christians deal with this difference?

One helpful approach is Ralph Win- ter's "warp-and-woof" analogy, exposed in a series of pathfinding articles on "The Two Structures of Mission." In them he borrows terms from the social sciences and describes a church as a mo- dality, and a parachurch agency as a - sodalilty.

He uses modality to define the general, formal, inclusive structure of a church, as embracing all the Christians within it — young or old, male or female, clergy or laity — irrespective of their differing functions. It is a "full community," charged with declaring and doing the whole counsel of God.

Sodalities, however, are voluntary functional groups, organized for a spe- cial task or purpose. They "do not by themselves constitute a self-perpetuat- ing community." Since they do not pre- tend to be the "full community," they can serve several communities, cutting across the lines of church modalities. Such would be a missionary order like the Jesuits — within the papal modality, but transcending diocesan episcopal mo- dalities.

A Protestant parallel would be the in- terdenominational missionary societies, such as the early American Board of Commissioners for Foreign Missions, serving both Congregationalism and Presbyterianism, or the more modern "faith" missions.

Ambiguities persist Winter's irenic thesis is that the Church needs both modalities and so- dalities, as woven cloth needs both a warp and a woof. But he admits that even this analysis does not clear away the ambiguities. Sodalities merge into modalities, as specialized voluntary so- cieties sometimes become denomina- tions. And churches — particularly first-

" Service as an arm of the Church is best." — John Stott

generation churches — often look and act like sodalities. In fact, humanly speaking, the whole Church on earth is a voluntary society.

Another extremely valuable survey of the problem is a handbook on church- parachurch relations prepared by the Lausanne Committee for World Evan- gelization, entitled Cooperating in World Evangelization.

Its identification and description of five major areas of friction is particularly helpful: (1) "dogmatism about non-es- sentials," (2) "the threat of conflicting authorities," (3) "strained relationships," (4) "rivalry between ministries," and (5) "suspicion about finances." The hand- book analyzes each area of tension in some detail, with a careful balance of church and parachurch perspectives.

Better than that, it goes on to suggest approaches to mutual understanding and cooperation. "When two groups (one church, one parachurch) want the same people, the same programs, the same dollars and the same authority, a clash is inevitable and both ministries suffer." No one organizational pattern of relationship will solve all the tensions, but cooperation is absolutely impera- tive. Speaking from the parachurch side

30

14th MISSION HANDBOOK

of the tension, the Lausanne Committee was "largely in agreement with the statement by John Stott that 'independence of the church is bad, co- operation with the church is better, ser- vice as an arm of the church is best .

More study needed

A similar study of the issues should be undertaken by the churches. Much thinking remains to be done about the doctrine of the Church. A better defini- tion of ecumenics is needed than inter- church relations." Until the churches take parachurch ministries more seri- ously, they will continue to spin in their own circles while growth passes them

by-

There was a time when national Chris- tian councils included delegated, voting representation from interdenomina- tional and independent agencies. Then they became "national councils of churches ," and with the narrowing of the base came a limiting of vision and a di- minishing of mission. Perhaps the churches need both Christian councils and councils of churches with the two in constant conversation and interaction, one focused on outreach, the other on relationships.

None of the above ways of approach- ing the tensions will bring in the mil- lenium, when "the lion shall lie down with the lamb." Lambs are not even lying down with lambs at present they are all acting like lions. But there are ways of reducing the tension.

In the absence of a final solution, I suggest a few guidelines for consider- ation. The Far East would call them

proverbs. Like the laws of grace in the Bible — which are neither all grace nor entirely law — proverbs seek a balance of wisdom that is open to seemingly contradictory facts. These will not dispel the tensions, but they may help Chris- tians to deal with them. Each law has two parts — one speaks to the church, the other to the parachurch.

Lights to walk by

First: "Power corrupts and absolute power corrupts absolutely." (That is for the church). But freedom also corrupts, and absolute freedom corrupts abso- lutely. (That is for the parachurch). This is the law of original sin.

Second: Churches don't grow; their parts do. But only the relation of the parts to the whole prevents growth from becoming deformity. This is the law of the body and the cells.

Third: "Let the church be the church," and the parachurch, parachurch. When the church thinks everything it does is "mission," it is thinking like a parachurch. When a parachurch thinks it must do everything, it is acting like a church. This is the law of defined re- sponsibility.

And finally: "Though I speak with the tongues of men and of angels... and... have all faith so that I can remove mountains... And though I bestow all my goods to feed the poor... and have not love, it profits me nothing."

This is the law of love. It cannot be di- vided into two parts. Like the Spirit who gives it, it holds the parts together.

2

Meanwhile, debate over ordination of 'omen and attitudes tpward homosexu- lity are causing contention and threat- ning division in the churches. While lainline Christianity is declining, mailer informal groups, and charis- latic congregations are growing and lese may provide a catalyst for a genu- le revival.

14th MISSION HANDBOOK 0 FiirvivuvU C Pt\ MWC

1990 is indeed different from 1930 — or even from last year. There are new advances to be consolidated, new barri- ers to be prayed away, new growth to recognize and new doors to open.

Seen together in this way, it is clear that around the globe, God is at work, providing for this generation a unique opportunity for effective Christian wit- ness.

REFERENCES

David B. Barrett, ed., World Christian Encyclopedia, New York: Oxford University Press, 1982

, Annual Statistical Table on Global Mission: 1988", International Bulletin of Missionary

Research, January, 1988

George Gallup, Jr. and George O'Connell, Who Do Americans Say That 1 Am? Philadelphia: West- minster, 1986

Kenneth Scott Latourette, A History of the Expansion of Christianity, New York: Harper, 1937

Larry D. Pate, From Every People, A Handbook of Two-Thirds World Missions with Directory I Histo- ries! Analysis, Monrovia, CA: MARC, 1989

Reports from: David Adeney (China), Tokunboh Adeyemo (Africa), David Lim (Asia), David Mil- likan (Australia), J. Dudley Woodbeny (Muslim world), Lany Keyes (Third-World missions) and Greater Europe Mission

Newsletters: All Africa Press Service (Nairobi); Asia Focus, (Hong Kong); Asia Lutheran Press Service (Hong Kong); China News and Church Report (Hong Kong); Latin America Press (Lima); Religion in Communist Dominated Areas (New York); Religion in Commiunist Lands (London: Keston Col- lege); Meso- America (San Jose, Costa Rica)

Plus "Christianity in the World: An Overview," 13th Mission Handbook, MARC, 1986

Chapter 2

it »f

THE SENDING BODY

How does the Church organize for mission?

By Samuel Hugh Moffett

The TWO MOST COMMONLY recog- nized forms of organization for mis- sion are often labeled "church" and "parachurch," and some may be sur- prised that the Mission Handbook (both the 13th and 14th editions) does not cat- alogue the sending societies in those terms. It simply lists them alphabetically without regard to their basic ecclesiasti- cal nature.

There is an advantage to this. It fo- cuses on common interests and concerns rather than on differences. It brings us closer to the spirit of Jesus' prayer in John 17.

Differences need not be highlighted But recognition of diversity in the way Christians organize for mission need not destroy our unity in Christ. Those who think of the denominations as being "church" and the independent and transdenominational agencies as "para- church" will discover in this edition of the Handbook about 121 of the former and 643 of the latter. They appear side- by-side in this same mission resource

volume as significant parts of the worl wide outreach of the Body of Jes Christ. The fact that differences are n highlighted, and that together, chur and parachurch are seen as constitute a mission "team" is in itself cause f thanksgiving.

This does not mean there are no te sions. Nor is there anything new abo their existence. There has always be friction between the Church and the v< untary societies which its members foi among themselves for specific actio The organized body has frequently be at odds with its individual members mission.

Perhaps it was this tug-of-war b tween institutional structures and t functional freedom of Christians in m sion that led John R. Mott to urge du- rians to "organize as if everything d pended on the organization, and pray if everything depended on prayer."

But call it what you will, this tensii between "order and ardor," betwei Church and para-church, between tl

Dr. Samuel H. Moffett was born and raised in Korea where his parents were pioneer m sionaries. Educated at Wheaton College, Moody Bible Institute, Princeton Seminary and Yi Universisty, he returned to the Orient as a missionary to China. Expelled by the Commun government, he moved to Korea for a distinguished career in theological education, and is ni professor of History / Missions / Ecumenics at Princeton Seminary.

14th MISSION HANDBOOK

structure and the individual, is a cre- ative force as old as Paul's encounter with Peter in Antioch, and as troublingly contemporary as a 20th cen- tury Protestant schism. It can best be un- derstood, therefore, in a context of his- tory. For 'The real essence of the real Church," as Hans Kung has written, "is expressed in historical form."

Individualism in ascendancy Today7 s statistics suggest that the tides of history are running in favor of greater freedom in mission and a loosening of ecclesiastically institutionalized ties. This is an unexpected reversal of a hun- dred-year-long tTend in North America that had been moving in precisely the opposite direction since about the mid- dle of the 19th century. (See Earl R. Mac- Cormac, "An Ecumenical Failure: The Development of Congregational Mis- sions and its Influence upon Presbyteri- ans," in the Journal of Presbyterian His- tory, vol. 44, no. 4, Dec. 1966, pp. 266- 285.)

In 1953, 56% of North America's Pro- testant career missionaries were con- nected to national councils of churches (U.S.A. and Canada), while 44% were more independently related. But by 1985 the figures had been startlingly re- versed. Only about 12% were in denom- inational mission boards represented on the national councils, whereas the per- centage of independents had doubled from 44% to 88%. (See 13th Mission Handbook, p. 39). If the emerging "tent- making missionary" movement is fac- tored in, the momentum toward indi- vidualism is quickening yet faster.

But how does this present trend com- pare with the broader sweep of history?

A Church connection In the first century, a question came up concerning the relationship between recognized ecclesiastical authority (the I. ^ T. he IMI # Cert.c-

Twelve) and a highly personalized, but amazingly effective, mission (Paul's), which brought forth an eloquent defense of his ministry to the Gentiles. Paul rec- ognized the imperatives of (1) a Church connection, (2) a commissioning from the congregation in Antioch, and later, (3) the approval of the leaders in Jerusa- lem.

But when Paul's own authority was questioned, he based the validity of his call and mission not on the mandate of

Paul's own authority was based on the revelation of Jesus Christ

any church in Antioch, or even on the sanction of the apostles in Jerusalem, but on the revelation of God in Jesus Christ. Only in the assurances of a commision- ing beyond the power of any human or- ganization to give, could he be so bold as to "oppose [Peter] to his face."

Rome's modus vivendi In seventh-century England, the ten- sion between independent and church- centered outreach brought Celtic and Roman missions into head-on collision. The former were far more successful in converting Scotland and England, but the latter triumphed in organizing the Church. It was the Irish monks, singu- larly unfettered by diocesan controls, who largely Christianized the British Isles. But it was a bishop from Rome, Wilfred of York, who outmaneuvered them at Whitby in 663-664 A.D.. ®

A different, but not altogether dis- similar, conflict of functional urgencies and organizational connections in the ninth century kept Cyril and Methodius dangling in mid-orbit between Constan- tinople and Rome, as those two power- ful churches fought for control of the C . v j elicit t my) t lox-nf, [sf- nr

Chapter 2: THE SENDING BODY

4

brothers' successful mission to the Slavs. The missionaries, however, were more interested in keeping the project in- digenously Slavic than in the issue of with what church it should have its con- nection. ®

After a thousand years of trial and error, Rome at last faced the fact that church structures and mission structures might need differing institutional forms and a flexible relationship. Beginning with the Franciscans and Dominicans in the 13th century, and the Jesuits in the 16th, the Pope began to grant autonomy from lesser ecclesiastical authority than his own to a whole multitude of mis- sionary orders (voluntary societies for mission).

ganized church, but to the independei Pietists, and offical Lutheranism thui dered against the folly of a mission savages. The voluntary mission sodet supported by no single church body, r mained the dominant German pattei up into the 1950's.

Anglicans, less anti-Catholic and mo pragmatic than Luther, proved mo flexible than the continental Luther* and Reformed churches. They event ally allowed two different missiona: sodeties within their one church — tl older Sodety for the Propagation of tl Gospel, for the more establishmen minded, and a new Church Missiona Sodety for the more independent "eva gelicals."

Freed from jealous ecclesiastical con- trols, these missionary societies ex- ploded in outreach across the world, far beyond the borders of Christendom. It is true that the pattern of the Roman Cath- olic orders had its own problems. At one unforgettable point in church history, the Pope dissolved the entire Jesuit Sod- ety! But it has endured and serves admi- rably as a missionary model to this day.

Protestant reformers lag behind Had Martin Luther not reacted against the missionary orders — especially the Dominicans and Franciscans, as in his preface to Alber's The Fool's Mirror the first 250 years of Protestantism might not have been so astonishingly sterile in missionary outreach. Without a structure for missionary ministry com- parable to the orders, Protestantism turned in upon itself, as a church in mis- sion among the churched, and left the world to the untiring friars and the Jesuits.

An "even-tempered plurality"

Max Warren's article "Why Missio ary Sodeties and Not Missionary Chi. ches?" is a beautifully even-temperi defense of such plurality of missit structures within the unity of tl Church:

'To imagine the religious societies the eighteenth century as being in sor way 'in opposition' to the Church, even to envisage them in apposition.

Americans were even more innovative

being over against the Church, is to ( despite to the Holy Spirit of God and his working in history. It is a wrong i terpretation of the facts. No, offici leadership does not by itself constitu the Church. Nor is the central admin tration of a denomination the Churd (italics his). ®

26

14th MISSION HANDBOOK

rated churches — the Congregationalist and Presbyterian — and for any others which might wish to cooperate. The fa- mous American Board of Commission- ers for Foreign Missions, organized in 1810 after the pattern of the London Missionary Society, became the mission- ary agency for both denominations. On both sides of the Atlantic, this type of parachurch structure of the voluntary mission societies turned out to be the dominant form of 19thxentury Protes- tant overseas missions. ®

An ironic switch in Presbyterianism But as early as 1837, American Pres- byterians began to have second thoughts about independence in mission. A year later, the Presbyterian General Assem- bly tore itself in half over the issue (among other issues in question) of whether Presbyterian missions could

This was the dominant form of 19th century Protestant Missions

properly be entrusted to an independent agency not under the direct control of the Church. Its "liberal" wing remained loyal to the parachurch society and was drummed out of the Church.

The "conservative" wing, remaining in the assembly, separated itself from the highly successful voluntary society for missions, and formed an equally suc- cessful denominational Board of Foreign Mission&r By the end of the century, mainline church agencies, denomination- ally controlled, became the ascendant organizational form of missions.

The 20th century brought an ironic switch. In the 1930's — just as the de- nominationally-controlled mainline mis- sion boards were proving their ability to -Plant flourishine younger churches

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around the world — an abrupt reversal of the trend took place, particularly in North America.

Earlier, it had been the "liberals" who championed the parachurch approach to mission. About a century later, around the year 1937, it was the "conservatives" who broke away from the denomina- tions in ever-increasing numbers to form independent societies and to swell the ranks of what by then were being called "faith missions." A related development was the emergence of independent de- nominations with a strong focus on mis- sions.

By 1960 the "center of gravity of Prot- estant missionary sending agencies" had shifted sharply away from the mainline agencies towards parachurch missions and independent denominations. Today the imbalance is overwhelming^Almost 90% of the full-time North American mission force, as we noted above, oper- ates outside the councils of churches.

Those mission agencies which send out across the world the greater number^ of missionaries are all parachurch bod- ies, like Wycliff Bible Translators, or be- long to independent denominations, like the Southern Baptists. These two top the list of the 25 largest. The first large tradi- tional denomination to appear on the list, the United Methodist Board of Global Ministries, is number 20.

Definitions without agreement

We turn now, somewhat reluctantly, from history to the harder task of grop- ing for definitions.

Parallels from history must be treated with caution. It is easy to jump too quickly from resemblances of form and function to assumptions of identity. In the New Testament, for example, the apostles in Jerusalem were not a Na- tional Council of Churches. Nor was St. Paul working for Campus Crusade.

Chapter 2: THE SENDING BODY

27

A matter of definitions

The heart of our problem centers around the definition of the church, as Warren suggests in the paragraph we quoted above. If no agreement can be reached on so basic a definition as that, discussion of relationships between church and parachurch will always end in frustration. Unfortunately, "church" is one of the most imprecise words in the Christian lexicon. And to add the prefix "para" to it, only makes it fuzzier.

What is a church? This is where the ambiguities begin. Witness the con- fusion — both legal and ecclesiastical — between a church, a confessional body, a denomination, a congregation, a sect and a cult. And what is a parachurch? a voluntary society? a service agency? an electronic television program? a semi- nary chapel? a denominational mission agency? a faith mission? a task force? The list could go on and on.

A second look at "church"

Not every true believer is content with John Calvin's classic definition of the "marks" of the church: faithful preaching and hearing of the gospel and the ad- ministration of the sacraments as insti- tuted by Christ. However much one may be biased in Calvin's favor, as is the present writer, it is difficult to stop here. Once one starts to list the marks of the true church, to stop with two or to find agreement on their priority and indis- pensability is next to impossible. Calvin himself often added a third mark, disci- pline, which refers not only to the church's authority, but to Us moral, ethi- cal and social dimensions.®

The Salvation Army, which was origi- nally parachurch, is now as much or more truly a church — albeit without the traditional sacraments — as some churches with sacraments but without Christian service to the poor, or others

which celebrate the sacraments but have lost their moral and theological disci- pline.

Is there a difference?

Calvin at least was right in his willing- ness to distinguish between essentials and non-essentials, and in his emphatic warnings, on the one hand, against schismatic temper — which is the beset-

" Where Jesus Christ is, there is the Church " — Ignatius of Antioch

ting sin of the parachurch — and, on the other hand, against ecclesiastical arro- gance — which is an endemic fault in the churches. The latter he rejected as "monarchy among ministers," citing Paul's claim to equality with the Twelve.

Does this suggest that ultimately there is no difference between church and parachurch? Not quite, but it does raise questions. Is the church a worshiping fellowship of believers? So are many parachurch organizations. Is the parachurch a service agency? So are some churches. Is the church where the Word of God is faithfully preached? In- dependent missions do that. So do semi- naries. And television evangelists.

Too big to be boxed in Perhaps the Church of Jesus Christ is too big to be boxed in by Catholic orders or Protestant reformers.

There are always new dimensions which we may have overlooked — the exercise of the Holy Spirit's gifts, the ful- fillment of God's missionary purpose, the manifestation of his Kingdom, the fellowship of the saints, the school of discipleship, the place of prayer. Like his person and his work, the Body of Christ defies adequate description in human language.

©

28

14th MISSION HANDBOOK

A one-line definition

Long before Calvin's time, Ignatius of Antioch, bishop of the church which less than 60 years earlier had sent Paul on his first missionary journey, left us a memorable one-line definition of the Church. He was a strong defender of the power of bishops, but in a letter written on his way to martyrdom in Rome about 107 A.D., he returned to the basics. "Where Jesus Christ is, there is the Church," he said simply.

There is an echo of the same sentiment in Irenaeus a generation later. "Where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every grace." It was an age closer to the apostles than ours, and perhaps truer to the apostolic concept of the Church. Who will deny to parachurch agencies the presence and power of Christ and his Spirit?

Then what is the real difference be- tween church and parachurch?

Some say the difference lies in the fact that the Church is the whole Body of Christ, whereas parachurch agencies are never more than incomplete parts. But what church today claims to be the whole Body? There is only one Head — Christ. All the other parts are precisely that — parts — the parachurches no less parts of the one Body than the churches, and each member of the Body no less interdependent than all the other mem- bers.

No more reprehensible

This puts church /parachurch tensions in a different, less pejorative perspective. It is unfortunately true that there is as much organizational tension between the churches themselves as between church and parachurch, and one is no more reprehensible than the other.

Others say that the difference is a mat- ter of recognition and acceptance by

some higher authority. If so, by what authority? The word "church" derives from the Greek kuriakon and simply means "that which belongs to the Lord." This could apply equally well to church or parachurch. Paul's favorite word for the church, ekklesia, from which the Eng- lish language derives "ecclesiastic," means "a community" or "a called gath- ering," and Paul never tires of pointing out that the calling is from God, not from any human source.

Were not the Protestant denomina- tions themselves non-churches — or worse yet, anti-churches — to some Catholics before Vatican II? But what

On a larger scale , is not the World Council of Churches a parachurch agency ?

Protestant denomination would accept the label "parachurch" as if its church- ness were of an inferior order? To strict anabaptists, is not any church organiza- tion beyond the worshiping congrega- tion a parachurch? But what presbytery considers itself to be a lower governing body than a congregation?

On a larger scale, is not the World Council of Churches a parachurch agency? Yet in a strange reversal of roles, membership in such a parachurch organization is considered by some to be the authentication of a church.

At the other end of the organizational spectrum from the WCC is the fast- growing voluntarism of the "tentmaking missionaries." This is a model so old that it traces back to the Apostle Paul, but so recently revived and organizing so rapidly that for the first time this edi- tion of the Handbook will attempt to track it. (See this 14th Mission Handbook, 'Tentmaking Today," p. 31).

Chapter 2: THE SENDING BODY

29

Pathways to cooperation

Despite these ambiguities of defini- tion, however, and beyond the confu- sion they create, there does remain a feeling of difference between church and parachurch. But if history leaves us with tensions, and if our definitions — even with the guidance of Scripture — lead us to no Christian consensus, how do Christians deal with this difference?

Ambiguities persist Winter's irenic thesis is that the Church needs both modalities and so- dalities, as woven cloth needs both a warp and a woof. But he admits that even this analysis does not clear away the ambiguities. Sodalities merge into modalities, as specialized voluntary so- cieties sometimes become denomina- tions. And churches — particularly first-

One helpful approach is Ralph Win- ter's "warp-and-wooP' analogy, exposed in a series of pathfinding articles on "The Two Structures of Mission." In them he borrows terms from the social sciences and describes a church as a mo- dality, and a parachurch agency as a - sodalilty. ©

He uses modality to define the general, formal, inclusive structure of a church, as embracing all the Christians within it — young or old, male or female, clergy or laity — irrespective of their differing functions. It is a "full community," charged with declaring and doing the whole counsel of God.

Sodalities, however, are voluntary functional groups, organized for a spe- cial task or purpose. They "do not by themselves constitute a self-perpetuat- ing community." Since they do not pre- tend to be the "full community," they can serve several communities, cutting across the lines of church modalities. Such would be a missionary order like the Jesuits — within the papal modality, but transcending diocesan episcopal mo- dalities.

A Protestant parallel would be the in- terdenominational missionary societies, such as the early American Board of Commissioners for Foreign Missions, serving both Congregationalism and Presbyterianism, or the more modern "faith" missions.

"Service as an arm of the Church is best" — John Stott

generation churches — often look and act like sodalities. In fact, humanly speaking, the whole Church on earth is a voluntary society.

Another extremely valuable survey of the problem is a handbook on church- parachurch relations prepared by the Lausanne Committee for World Evan- gelization, entitled Cooperating in World Evangelization. @

Its identification and description of five major areas of friction is particularly helpful: (1) "dogmatism about non-es- sentials," (2) "the threat of conflicting authorities," (3) "strained relationships," (4) "rivalry between ministries," and (5) "suspicion about finances." The hand- book analyzes each area of tension in some detail, with a careful balance of church and parachurch perspectives.

Better than that, it goes on to suggest approaches to mutual understanding and cooperation. "When two groups (one church, one parachurch) want the same people, the same programs, the same dollars and the same authority, a clash is inevitable and both ministries suffer." No one organizational pattern of relationship will solve all the tensions, but cooperation is absolutely impera- tive. Speaking from the parachurch side

to U/~ lift) 'iS-iT,-

30

14th MISSION HANDBOOK

of the tension, the Lausanne Committee was "largely in agreement with the statement by John Stott that 'independence of the church is bad, co- operation with the church is better, ser- vice as an arm of the church is best'." More study needed

A similar study of the issues should be undertaken by the churches. Much thinking remains to be done about the doctrine of the Church. A better defini- tion of ecumenics is needed than "inter- church relations." Until the churches take parachurch ministries more seri- ously, they will continue to spin in their own circles while growth passes them by.

There was a time when national Chris- tian councils included delegated, voting representation from interdenomina- tional and independent agencies. Then they became "national councils of churches," and with the narrowing of the base came a limiting of vision and a di- minishing of mission. Perhaps the churches need both Christian councils and councils of churches with the two in constant conversation and interaction, one focused on outreach, the other on relationships.

None of the above ways of approach- ing the tensions will bring in the mil- lenium, when "the lion shall lie down with the lamb." Lambs are not even lying down with lambs at present — they are all acting like lions. But there are ways of reducing the tension.

In the absence of a final solution, I suggest a few guidelines for consider- ation. The Far East would call them

proverbs. Like the laws of grace in the Bible — which are neither all grace nor entirely law — proverbs seek a balance of wisdom that is open to seemingly contradictory facts. These will not dispel the tensions, but they may help Chris- tians to deal with them. Each law has two parts — one speaks to the church, the other to the parachurch.

Lights to walk by

First: "Power corrupts and absolute power corrupts absolutely." (That is for the church). But freedom also corrupts, and absolute freedom corrupts abso- lutely. (That is for the parachurch). This is the law of original sin.

Second: Churches don't grow; their parts do. But only the relation of the parts to the whole prevents growth from becoming deformity. This is the law of the body and the cells.

Third: "Let the church be the church," and the parachurch, parachurch. When the church thinks everything it does is "mission," it is thinking like a parachurch. When a parachurch thinks it must do everything, it is acting like a church. This is the law of defined re- sponsibility.

And finally: 'Though I speak with the tongues of men and of angels... and... have all faith so that I can remove mountains... And though I bestow all my goods to feed the poor... and have not love, it profits me nothing."

This is the law of love. It cannot be di- vided into two parts. Like the Spirit who gives it, it holds the parts together.

Chapter 3

TENTMAKERS TODAY

An Update

By J. Christy Wilson , Jr.

SEEN FROM EVERY angle, today's "tentmakers" constitute a move- ment to be reckoned with. They are modern missionaries striving to imitate the Apostle Paul, who made tents for a living while preaching the gospel throughout the Roman world.

Don Hamilton (author of Tentmakers Speak, Duarte, CA, 1987) identifies 73 mission agencies with tentmaking de- partments. At the time of this writing, 64 of these had reported their data for this 2 4th Mission Handbook (MARC, 1989).

Their responses indicated that there are roughly 2,250 tentmakers linked to the agencies based in the United States and Canada, and one of those denomi- nations stated that it alone had 1,400 commissioned lay workers overseas.

Since 80% of the unreached people groups of the world today live in areas which restrict the entry and movement of professional missionaries (cf. Tetsui Yamamori, God's New Envoys, Portland, OR, 1987), tentmaking Christians who stand ready to minister cross-culturally need to be mobilized. The Lausanne

Committee for World Evangelization has recognized this and named a task force to prepare a 'Tentmaking Track" to sensitize and energize the 1989 LCWE Congress (Lausanne II in Manila). Worldwide input sought

To this end, tentmaking consultations were planned around the globe in order for the task force to get input from self- supporting witnesses worldwide.

The first was held in Sao Paulo, Brazil, in conjunction with the COMIBAM (Ibero-American Missionary) Confer- ence in November, 1987. The second was in Georgia, in March 1988. Others were held in South Africa, Australia and Singapore in July, and Cyprus in No- vember of that same year, and in early 1989, in Switzerland and India.

A measure of the booming interest in tentmaking has been the InterVarsity Student Missionary Convention held in Urbana, IL, in the last days of 1987. At the preceding triennial gathering in 1984, there had been only one seminar on tentmaking, although 2,800 students signed up for it!

DlV'JC,hriSty Wilson' Jr-' is an enthusiastic advocate of tentmaking as a missionary method, having served for twenty years in Afghanistan, teaching English to help support him- self while pastoring and evangelizing. He has studied at Princeton University, Princeton Seminary, Cambridge and Edinburgh, and currently is professor of World Evangelization and Uean of the Chapel at Gordon-Conwell Seminary, South Hamilton, MA. He is the author of l oday s Tentmakers," Wheaton, IL TYNDALE HOUSE, 1979.

THE SENDING BODY

/f*}

Hew does the Choich o i g a

By SamueJ Bugb Afoffeff

The two most commonly recognized forms of organization for mission are often labeled "church" and "paiachurch," and some may be surprised that the AdRcsja/r Na/tdhool (both the 13th and 14th editions) does not catalogue the sending societies in those terms. It simply lists them alphabetically without regard to their basic ecclesiastical nature.

There is an advantage to this. It focuses on our common interests and concerns rather than our differences. It brings us closer to the spirit of Jesus’ prayer in John 17.

But recognition of diversity in the way Chris- tians organize for mission need not destroy our unity in Christ. Those who think of the denominations as being "church" and the inde- pendent and transdenominational agencies as "parachurch" will discover in this edition of the MandbaaA about 121 of the former and 643 of the latter. They appear side-by-side in this same mission resource volume as significant parts of the worldwide outreach of the Body of Jesus Christ. The fact that differences are not highlighted, and that together, church and parachurch are seen as constituting a mission "team" is in itself cause for thanksgiving.

ize for mission?

This does not mean there are no tensions. Nor is there anything new about their exist- ence. There has always been friction between the Church and the voluntary societies which its members form among themselves for specific action. The organized body has fre- quently been at odds with its individual mem- bers in mission.

Perhaps it was this tug-of-war between institu- tional structures and the functional freedom of Christians in mission that led John R. Mott to urge Christians to "organize as if everything depended on the organization, and pray as if everything depended on prayer." But call it what you will, this tension between “order and ardor," between Church and para- church, be- tween the structure and the individual, is a crea- tive force as old as Paul’s encounter with Peter in Antioch, and as troublingly contemporary as a 20th century Protestant schism.

It can best be understood, therefore, in a con- text of history. For "The real essence of the real Church," as Hans Kung has written, "is ex- pressed in historical form."

Indhrktaafism in ascendancy

Today’s statistics suggest that the tides of his- tory are running in favor of greater freedom in

THE SENDING BODY 1

mission and a loosening of ecclesiastically in- stitutionalized ties. This is an unexpected rever- sal of a hundred -year long trend in North America that had been moving in precisely the opposite direction since about the middle of the 19th century. (See Earl R. MacCormac, "An Ecumenical Failure: The Development of Congregational Missions and its Influence upon Presbyterians," in the Journal of Pres - by ferian History, voL 44. no. 4. Dec. 1966. pp 266 285.)

Today’s statistics suggest that

the tides of history are running in favor of greater freedom

in mission

In 1953, 56% of North America's Protestant career missionaries were connected to national councils of churches (U.S.A. and Canada), while 44% were more independently related. But by 1985 the figures had been startlingly reversed. Only about 12% were in denomina- tional mission boards represented on the na- tional councils, whereas the percentage of independents had doubled from 44% to 88%. (See JS/A Mission HanrfbooA, p. 39). If the emerging "tent-making missionary" movement is factored in, the momentum toward in- dividualism is quickening yet faster.

Bui how does this piesent fiend compare with the broader sweep of history?

In the first century, a question came up con- cerning the relationship between Tecogni2ed ec- clesiastical authority (the Twelve) and a highly personalized, but amazingly effective, mission (Paul's), which brought forth an eloquent defense of his ministry to the Gentiles. Paul recognized the imperatives of (1) a Church connection, (2) a commissioning from the con- gregation m Antioch, and later, (3) the ap- proval of the leaders in Jerusalem.

But when Paul’s own authority was ques- tioned. he based the validity of his call and mis- sion not on the mandate of any church in An-

tioch, or even on the sanction of the apostles m Jerusalem, but on the revelation of God in Jesus Christ. Only in the assurances of a com misioning beyond the power of any human ot ganization to give, could he be so bold as to "oppose [Peter] to his face."

Rome’s modus vivendi

In seventh-century England, the tension be- tween independent and church -centered out- reach brought Celtic and Roman missions into head-on collision. The former were far more successful in converting Scotland and England, but the latter triumphed in organizing the Church. It was the Irish monks, singularly un- fettered by diocesan controls, who largely Christianized the British Isles. But it was a bishop from Rome, Wilfred of York, who out- maneuvered them at Whitby in 663-664.

A different, but not altogether dissimilar, con- flict of functional urgencies and organizational connections in the ninth century kept Cyril and Methodius dangling in mid-orbit between Con- stantinople and Rome, as those two powerful churches fought for control of the

brothers’successful mission to the Slavs. The missionaries, however, were more interested in keeping the project indigenously Slavic than in the issue of with what chuTch it should have its connection.

After a thousand years of trial and error,

Rome at last faced the fact that church struc- tures and mission structures might need differ- ing institutional forms and a flexible relation- ship. Beginning with the Franciscans and Dominicans in the 13th century, and the Jesuits in the 16th, the Pope began to grant autonomy from lesser ecclesiastical authority than his own to a whole multitude of missionary orders (voluntary societies for mission).

Freed from jealous ecclesiastical controls, these missionary societies exploded in outreach across the world, far beyond the borders of Christendom. It is true that the pattern of the

2 MISSION HANDBOOK

Roman Catholic orders had its own problems. At one unforgettable point in church history, the Pope dissolved the entire Jesuit Society! But it has served admirably as a missionary model to this day.

Protestant reformers lag behind

Had Martin Luther not reacted against the missionary orders- especially the Dominicans and Franciscans, as in his preface to Alber’s TJ)p FooPs Mirror- the first 250 years of Protes- tantism might not have been so astonishingly sterile in missionary outreach. Without a struc- ture for missionary ministry comparable to the orders. Protestantism turned in upon itself, as a church in mission among the churched, and left the world to the untiring friars and the Jesuits.

It is significant that when the Lutheran monarch Frederick IV of Denmark looked about for his first foreign missionaries in 1706, he went not to the organized church, but to the independent Pietists, and offical Lutheranism thundered against the folly of a mission to savages. The voluntary mission society, sup- ported by no single church body, remained the dominant German pattern up into the 1950’s.

Had Max tin Luther not reacted

against the missionary orders. . .

the first 250 years of Proteslantism might not have been so astonishingly sterile in missionary outreach

Anglicans, less anti-Catholic and more prag- matic than Luther, proved more flexible than the continental Lutheran and Reformed chur- ches. They eventually allowed two different missionary societies within their one church - the older Society for the Propagation of the Gospel, for the more establishment minded, and a new Church Missionary Society for the more independent "evangelicals"

An “even -tempered _ plurality"

Max Warren’s article "Why Missionary Societies and Not Missionary Churches? is a beautifully even-tempered defense of such plurality of mission structures within the unity of the Church:

"To imagine the religious societies of the eighteenth century as being in some way in op- position’ to the Church, or even to envisage them in apposition, as being over against the Church, is to do despite to the Holy Spirit of God and to his working in history. It is a wrong interpretation of the facts... No, official leadership does not by itself constitute the Church. Nor is the central administration of a denomination > Church" (italics his).

Americans were even more innovative. In- stead of one church with two missionary societies, they formed one missionary society for two still-separated churches the Con- gregationalist and Presbyterian- and for any others which might wish to cooperate. The famous American Board of Commissioners for Foieign Missions, organized in 1810 after the pattern of the London Missionary Society, be- came the missionary agency for both denomina- tions. On both sides of the Atlantic, this type of parachurch structuie of the voluntary mis- sion societies turned out to be the dominant form of 19th century Piotestant overseas mis sions.

An ironic switch in Presbyterianism

But as early as 1837, American Presbyterians began to have second thoughts about inde- pendence in mission. A year later, the Pres- byterian General Assembly tore itself in half over the issue^of whether Presbyterian missions could properly be entrusted to an independent agency not under the direct control of the church.

Its liberal wing remained loyal to the parachurch society and was drummed out of the church. The conservative wing, remaining

THE SENDING BODY 3

in the assembly, separated itself from the highly successful voluntary society for missions, and formed an equally successful denominational Board of Foreign Missions. By the end of the century, mainline diufcb agencies, denomina- tionally controlled, became the ascendant or- ganizational form of missions.

The 20th century brought an ironic switch. In the 1930’s -just as the denominationally control- led mainline mission boards were proving their ability to plant flourishing younger churches around the world- an abrupt reversal of the trend took place, particularly in North America.

Earlier, it had been the liberals who cham- pioned the parachurch approach to mission. About a century later, around the year 1937, it was the conservatives who broke away from the denominations in ever-increasing numbers to form independent societies and to swell the ranks of what by then were being called "faith missions." A related development was the emergence of independent denominations with a strong focus on missions.

By 1960 the "center of gravity of Protestant missionary sending agencies" had shifted sharp- ly away from the mainline agencies towards parachurch missions and independent de- nominations. Today the imbalance is over- whelming. Almost 90% of the full-time North American mission force, as we noted above, operates outside the councils of churches.

The mission agencies which send out across the world the greater number of missionaries are all parachurch bodies, like Wycliff Bible Translators, or belong to independent denominations, like the Southern Baptists. These two top the list of the 25 largest. The first large traditional denomination to appear on the list, the United Methodist Board of Global Ministries, is number 20.

Definitions without agreement

We turn now- somewhat reluctantly - from his- tory to the harder task of groping for defini- tions.

Parallels from history must be treated with caution. It is easy to jump too quickly from resemblances of form and function to assump- tions of identity. In the New Testament, for ex- ample, the apostles in Jerusalem were not a Na- tional Council of Churches. Nor was St. Paul working for Campus Crusade.

Unfortunately, "church” b one of the most imprecise words n the

Christian lexicon.

The heart of our problem centers around the definition of the church, as Warren suggests In the paragraph we quoted above. If no agree- ment can be reached on so basic a definition as that, discussion of relationships between church and parachurch will always end in frustration. Unfortunately, "church" is one of the most imprecise words in the Christian lexi- con. And to add the prefix "para" to it, only makes it fuzzier.

What is a church? This is where the am- biguities begin. Witness the confusion both legal and ecclesiastical -between a church, a confessional body, a denomination, a con- gregation, a sect and a cult. And what is a parachurch -a voluntary society, a service agen- cy, an electronic television program, a seminary chapel, a denominational mission agency, a faith mission, a task force? The list could go on and on.

A second look at “church"

Not every true believer is content with John Calvin’s classic definition of the "marks" of the church: faithful prmchmg and hearing of the

gospel and the administration of the sxramenfs as instituted by Christ. However much one

4 MISSION HANDBOOK

may be biased in Calvin's favor, as is the present writer, it is difficult to stop here. Once one starts to list the marks of the true church, to stop with two or to find agreement on theii priority and indispensability is next io impos- sible. Calvin himself often added a third mark, deqpfine , which refers not only to the church s authority, but 1o its moral, ethical and social dimensions.

The Salvation Army, which was originally parachurch. is now as much or more truly a church -albeit without the traditional sacra- ments- as some churches with sacraments but without Christian service to the poor, or others which celebrate the sacraments but have lost their moral and theological discipline.

Calvin at least was right in his willingness to distinguish between essentials and non-essen- tials, and in his emphatic warnings, on the one hand, against schismatic temper -which is the besetting sin of the parachurch- and, on the other hand, against ecclesiastical arrogance- which is an endemic fault in the churches. The latter he rejected as "monarchy among mini- sters," citing Paul’s claim to equality with the Twelve.

Does this suggest that ultimately there is no difference between church and parachurch? Not quite, but it does raise questions. Is the church a worshiping fellowship of believers? So are many parachurch organizations. Is the parachurch a service agency? So are some churches. Is the church where the Word of God is faithfully preached? Independent mis- sions do that. So do seminaries. And tele- vision evangelists.

Too big to be boxed in

Perhaps the Church of Jesus Christ is too big to be boxed in by Catholic orders or Protestant reformers. There are always new dimensions which we may have overlooked -the exercise of the Holy Spirit’s gifts, the fulfillment of God's missionary purpose, the manifestation of his

kingdom, the fellowship of the saints, the school of discipleship, the place of prayer Like his person and his work, the Bo y o Christ defies adequate description in human language.

Long before Calvin’s time. Ignatius of An- tioch, bishop of the church which less than 60 years earlier had sent Paul on his first mission- ary journey, left us a memorable one-line defini tion of the Church. He was a strong defender of the power of bishops, but in a letter written on his way to martyrdom in Rome about 107 A.D., he returned to the basics. "Where Jesus Christ is, there is the Church," he said simply.

There is an echo of the same sentiment in Irenaeus a generation later. "Where the Church is. there is the Spirit of God; and where the Spirit of God is, there is the Church

“Where Jesus Chiist is.

there is the Church."

— Ignatius of Ant inch

and every grace." It was an age closer to the apostles than ours, and perhaps truer to the apostolic concept of the ChuTch. Who will deny to parachurch agencies the presence and power of Christ and his Spirit?

Then what is the real difference between church and parachurch?

Some say the difference lies in the fact that the Church is the m tab Body of Christ, whereas parachurch agencies are never more than incomplete parts. But what church today claims to be the whole Body? There is only one Head ? -Christ. All the other parts are precisely that -parts- the parachurches no less parts of the one Body than the churches, and each member of the Body no less interdepen- dent than all the other members.

No more reprehensible

THE SENDING BODY 5

This puts church/paiachuich tensions in a dif- ferent, less pejorative perspective. It is unfor- tunately true that there is as much organization- al tension between the churches themselves as between church and parachurch. and one is no more reprehensible than the other.

Others say that the difference is a matter of recognition and acceptance by some higher authority. If so, by what authority? The word “'church" derives from the Greek tuiisian and simply means "that which belongs to the Lord." This could apply equally well to church or parachurch. Paul's favorite word for the church, eMJesa , from which the English lan- guage derives "ecclesiastic," means "a com- munity" or "a called gathering," and Paul never tires of pointing out that the calling is from God, not from any human source.

Were not the Protestant denominations them- selves non-churches -or worse yet, anti-chur- ches to some Catholics before Vatican II? But what Protestant denomination would ac- cept the label "parachurch" as if its churchness were of an inferior order? To strict anabap- tists, is not any church organization beyond the worshiping congregation a parachurch? But what presbytery considers itself to be a lower governing body than a congregation?

At the other end of the organizational spectrum

is the fast-growing voluntarism of the tentmaking missionaries

On a larger scale, is not the World Council of Churches a parachurch agency? Yet in a strange reversal of roles, membership in such a parachurch organization is considered by some to be the authentication of a church. At the other end of the organizational spectrum from the WCC is the fast-growing voluntarism of the "tentmaking missionaries." This is a model so old that it traces back to the Apostle Paul, but

so recently revived and organizing so rapidly that for the first time this edition of the fftxi dd (No. 14) will attempt to track it. (See Jti Mission Nandbooi , "Tentmaking Today," p. >

Pathways to cooperation

Despite these ambiguities of definition, however, and beyond the confusion they create, there does remain a feeling of difference be tween church and parachurch. But if history leaves us with tensions, and if our definitions-

even with the guidance of Scripture- lead ue to

no Christian consensus, how do Christians deal with this difference?

One helpful approach is Ralph Winters "warp-and-woof" analogy, exposed in a series of pathfinding articles on “The Two Structures of Mission." In them he borrows terms from the social sciences and describes a church as a nvdniffy , and a parachurch agency as a sodaNfy. He uses modality to define the general, formal, inclusive structure of a church, as embracing all the Christians within it- young or old, male or female, clergy or laity- irrespec- tive of their differing functions. It is a "full community," charged with declaring and doing the whole counsel of God.

Sod.drfies, however, are voluntary functional groups, organized for a special task or purpose. They "do not by themselves constitute a self- perpetuating community." Since they do not pretend to be the "full community," they can serve several communities, cutting across the

lines of church modalities. Such would be a missionary order like the Jesuits -within the papal modality, but transcending diocesan epis- copal modalities.

A Protestant parallel would be the inter- denominational missionary societies, such as

the early American Board of Commissioners for Foreign Missions, serving both Con- gregationalism and Presbyterianism, or the

more modern "faith" missions.

6 MISSION HANDBOOK

Ambiguities persist

Winter's iienic thesis is that the Church needs both modalities and sodalities, as woven cloth needs both a warp and a woof. But he admits that even this analysis does not clear away the ambiguities. Sodalities merge into modalities, as specialized voluntary societies sometimes be- come denominations. And churches par- ticularly first-generation churches -often look and act like sodalities. In fact, humanly speak- ing, the whole Church on earth is a voluntary society.

Another extremely valuable survey of the problem is a handbook on church -parachurch

No one organizational pattern of relationships will solve all the tensions

relations prepared by the Lausanne Committee for World Evangelization, entitled Cooperating in World Evangelization. Its identification and description of five major areas of friction is par- ticularly helpful; (1) "dogmatism about non-es- sentials," (2) "the threat of conflicting authorities," (3) "strained relationships," (4) "rivalry between ministries," and (5) "suspicion about finances." The handbook anal yzes each area of tension in some detail, with a careful balance of church and parachurch perspec- tives.

Bettei than that, it goes on to suggest ap- proaches to mutual understanding inpaad cooperation. "When two groups (one church, one parachurch) want the same people, the same programs, the same dollars and the same authority, a clash is inevitable and both mini- stries suffer." No one organizational pattern of relationship will solve all the tensions, but cooperation is absolutely imperative. Speaking from the parachurch side of the tension, the Lausanne Committee was "largely in agreement

with the statement by John Stott that in- dependence of the church is bad, cooperation with the church is better, service as an arm of the church is best’."

More study needed

A similar study of the issues should be under- taken by the churches. Much thinking remains to be done about the doctrine of the Church. A better definition of ecumenics is needed than "interchurch relations". Until the churches take parachurch ministries more seriously, they will continue to spin in their own circles while growth passes them by.

There was a time when national Christian councils included delegated, voting repre- sentation from interdenominational and inde- pendent agencies. Then they became "national councils of churches," and with the narrowing of the base came a limiting of vision and a diminishing of mission. Perhaps the churches need both Christian councils and councils of churches- with the two in constant conversation and interaction, one focused on outreach, the other on relationships.

None of the above ways of approaching the tensions will bring in the millenium, when “the lion shall lie down with the lamb." Lambs are not even lying down with lambs at present - they are all acting like lions. But there are ways of reducing the tension.

In the absence of a final solution, 1 suggest a few guidelines for consideration. The Far East would call them proverbs. Like the laws of grace in the Bible- which are neither all grace nor entirely law proverbs seek a balance of wis- dom that is open to seemingly contradictory facts. These will not dispel the tensions, but they may help Christians to deal with them. Each law has two parts- one speaks to the church, the other to the parachurch.

Lehts to va& by

THE SENDING BODY 7

fist' "Power corrupts and absolute power cor- rupts absolutely." (That is for the church) But freedom also corrupts, and absolute freedom corrupts absolutely. (That is for the parachurch) This is the law of original sin.

Sxnnd Churches don’t grow; their parts do. But only the relation of the parts to the whole prevents growth from becoming deformity. This is the law of the body and the cells.

Thid "Let the church be the church," and the parachurch, parachurch. When the church thinks everything it does is "mission," it is think- ing like a parachurch. When a parachurch thinks it must do everything, it is acting like a church. This is the law of defined respon- sibility.

And Jhiffy: "Though I speak with the tongues of men and of angels... and... have all faith so that I can remove mountains... And though I be- stow all my goods to feed the poor... and have not love, it profits me nothing."

This is the law of love. It cannot be divided into two parts. Like the Spirit who gives it, it holds the parts together.

8 MISSION HANDBOOK

a call to

REN EWAL

Conference on Renewal April 20-22, 1989

Sponsored by Presbyterians for Renewal

4

Welcome

Footnotes

1 See The Reformed Imperative, John Leith, John Knox Press (Atlanta 1988). v

- Quoted in ‘‘1 rendier Than Thou,” Paul Seabury, Harpers, October 1978 p. 40.

3 A phrase and conviction acquired from Dr. Frank Harrington, pastor of the Peachtree Presbyterian Church in Atlanta.

4 From a doctoral thesis by the Rev. Robert R. Kopp, pastor of the First Presbyterian Church of Winston-Salem, North Carolina. Thesis written for Drew University, April, 1982.

3 See Matthew 22:36-39.

6 See sermon by Dr. David B. Watermulder, ‘ Ripe For Reformation,” preached at the Bryn Mawr Presbyterian Church, Bryn Mawr, Pennsylvania.

7 James W. Jones, Filled With New Wine ( 1 974 ).

Closing Benediction

Go forth into the world in peace,

Be of good courage,

Hold fast to that which is good, Render to no one evil for evil,

Support the weak.

Help the afflicted,

Honor all persons,

Love and serve the Lord

Rejoicing in the power of the Holy

Spirit,

And the blessings of Almighty God: Father, Son and Holy Spirit Abide with you and remain within you Both now and forevermore,

Amen.

Renewal in Christ

If You Only Knew John 4:7-10; 39-43

Rev. Dr. Samuel H. Moffett Professor Emeritus,

Princ eton Theological Seminary, Princeton, New Jersey

A week or so ago Eileen and I went to a Chinese restaurant in Dubuque and this is what Eileen’s fortune cookie told her, “You will very soon achieve perfection.” I was moderately surprised, and have been watching her very closely ever since. I regret to report, “Not yet." And if it is perfection you are looking for here at this conference, you have come to the wrong conference. I am not going to be talking about perfection this evening. I want to speak about renewal, which is a very different thing.

My text is summed up in two phrases from the 4th chapter of the Gospel of John. "If you only knew who it is that asked you for a drink..." (vs. 10); and "I am the Messiah” (vs. 26). 'Hie chapter is about a woman and a man and the water in the well. The woman was something less than an ideal woman, and the man was much more than an ideal man, and the water, well, the water in the well finally led to the waters of renewal. For renewal begins in many ways. There in Samaria it began with water, but however it may begin, all its paths must lead to the right answer to die question die woman at the well forgot to ask Jesus. She forgot to ask him, "Who are you?”

All they talked about at first was water, ordinary, common well water. You remember how when Jesus came into Samaria that day on his way to Galilee, he was thirsty and asked a Samaritan woman for water. And she thought she already knew who he was, a Jew, so she said, “Why ask me for a drink. You’re a Jew. I’m a Samaritan.” Which was of course a perfect opening for a rousing sermon on the sins of racism. But Jesus, who so often surprises us with the unexpected, spoke to her instead about renewal. If that disappoints you, and you begin to think, “But that’s dodging the issue,” read on and see what Jesus did about the race question in Samaria. He attacked it head on, first by dealing with the imperative of renewal, of personal change, and then by doing something about it

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Renewal in Christ

He decided to stay and live in that center of racist hate for two days. And when he left, those anti-Jewish Samaritans said about this Jew, “He is the Saviour of the world.” Jesus never dodged an issue in his life.

You see Jesus began with a question even more important than the race question, not what color, what race am I, but “Who am 1?” It was the question she forgot to ask. And he said, “If you only knew...” The answer to the question she forgot to ask is the beginning of the answer to all our questions for until we know who He is, there are no final answers. Until then there is no end to racism; until then there is no peace, no deliverance from sin, no power, no growth, and no rest for the weary; only the always unfulfilled hopes of our thirsty, unrenewed humanity. Jesus said, “Drink of the well water, and you will be thirsty again. But if you knew who it was who just asked you for a drink, and asked him for a drink instead, you could drink and never be thirsty again.” "If you only knew... ”

How important it is to know to whom we are talking and what we should be talking about. A friend of ours, a missionary to Korea, retired to Scotland after World War II. He lived with his wife near a country chapel and on Saturdays his wife used to bring flowers to prepare the sanctuary for the Sabbath services. One Saturday as she went to open the chapel she found three people were already there, three women. They were gathered around the organ. The older woman was playing hymns, and two younger ones were leaning over her shoulder looking at the hymnal and singing with her. It was rather dark in the chapel, and Mrs. Macrae couldn’t quite see who they were but she didn’t think it right for strangers to be making themselves so much at home without permission, so she went up and said, “I don’t think I know you, do I?" And the older woman turned around and said, “Oh, I think you probably do.” And as the light fell on her face Mrs. Macrae recognized the Queen Mother. The two younger women were Queen Elizabeth and Princess Margaret. They had walked over from the summer castle of Balmoral nearby. And Mrs. Macrae stammered, and almost dropped the flowers in an unrehearsed attempt at a very low curtsy. Everything changed when she knew who they were.

But the greatest change comes when we know who Christ is. Renewal is in Clyrist, but the woman by the well didn’t know who he was, so nothing changed. She had her own well water. She didn’t know she needed more. She had her Samaritan Pentateuch. She didn’t know she needed the gospel. She was satisfied with her ancestors, especially Jacob. She didn’t know she needed Jesus. So she didn’t think she needed renewal... and above all she didn’t want a Jew to tell her so.

I know Presbyterians a little like that. We don’t like being told we need renewal. Even when I know better, there are times I act very much

Renewal in Christ

like the woman at the well. I’m so proud of our church and our great Presbyterian heritage, and I think our form of government is the best and fairest of any ecclesiastical system I know, but I’ve discovered that to some people that attitude makes me look as though I thought more of the church and its councils than of the One who is above all assemblies and councils, Jesus Christ, die only Head of His Church. We Presbyterians often say we always need reforming; we always need renewing too. We need to walk daily wit h the One who "leads us beside the still waters, who restores [who renews] our souls.”

For almost 40 years now more or less, like the children of Israel, we have been wandering through a dry and thirsty land. We are declining in numbers, (we lost 40,000 members last year; by contrast, die Presbyterian Church of Korea gained 90,000, and diat was in only one of Korea’s Presbyterian denominations). We are declining in influence, declining in financial stability and missionary outreach, and I am afraid that a great part of our American Presbyterian problem is that we are declining in that most elusive, most indefinable, yet most important sphere of all, a sphere I find hard to label in this secularized culture of ours Call it the spiritual. Even the polls show that Presbyterians speak with less and less conviction and more and more evasion about the things that are eternal, about the promise of the waters of eternal life. And Jesus says to us, what he said to the woman at the well, “If only you knew...”

Forty years is enough; it’s the proper Biblically precedentcd time for desert wandering. Enough is enough. It is time to leave the desert behind and cross through die waters of Jordan into die Promised Land. It is high time for renewal.

But did you see the letter to the editor in one of our Presbyterian magazines a few weelcs ago? It was a quite appropriate call to all of us to be less self-righteous and more loyal and connected as Presbyterians, but as it came out in print it sounded more ecclesiastically fundamentalist than the writer may have intended. He wrote:

I am not at all pleased that the moderator. ..and stated clerk of the General Assembly... are lending their names and presence to a “call to renewal” conference.. .in [St. Louis]. Rather than appearing before those who would repudiate the very foundations of our Presbyterian heritage, they should be out among the people that are maintaining the connectional strengdi of our denomination... ( Outlook , Feb. 20, 1989)

The man is absolutely right about mainLiining the connectional strength of our denomination. That is one of the principal reasons why we are here, because we are connectional Prebyterians and want to stay that way. Representative, participatory connectionalism is a principle of

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Renewal in Christ

government that is one of the Presbyterian church’s finest contributions to American democracy. But beware of turning into fighting, ecclesiastical fundamentalists about it. In the structures of the church of Jesus Christ, connectionalism without renewal is like tying one dead dog to another.

The woman at the well was connected, and the connection meant a great deal to her. She was better connected, she thought, dian those proud southern Israelites in Jerusalem, for like all Samaritans she traced her connections from Samaria straight back to Jacob, not through Judah, but through Joseph, the greatest of Jacob’s sons. “This is Jacob’s well,” she said. “It’s ours.” She was well connected. And Jesus simply said, “It’s the wrong connection.”

Well, you know he didn’t say it quite that way. What Jesus said to the woman didn’t deny the importance of the connection. Rather, he pointed her to a higher connection. Jacob? Fine! "But if you only kneu> who / am... "

The primary connection is not organizational. We need organization. It’s like the well water, and of course we need it. But the life-giving dynamic in the Christian connection is the “living water,” the gift of Ciod through the Spirit that brings us into union with Jesus Christ. There is nothing unPresbyterian about that. It’s in the Shorter Catechism on which generations of us were raised. I can still repeat the rolling phrases, but I won’t, except for a part which describes renewal, though it does not call it that:

[It] is the work of God’s Spirit, whereby, convincing us of our sin... and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel. (Q.

31)

The words fit the conversion experience also, but there is more to it than conversion. Calvin knew about sudden conversions. That’s how he once described his own, “God by a sudden conversion, subdued my mind and made it teachable...” (commentary on the Psalms, introduction). But he is very clear that the work of die Holy Spirit is a work in us that does not stop with conversion, nor is it to be confused with “joining the church.” It is renewal. It is a “calling," a continuing work, a renewing change. The catechism calls it an “embracing of Christ,” not a quick shaking of hands, hello and good-bye. It is a taste of the “living water” offered by Christ to all who will receive it, and that

“living water is the secret energy by which [the Spirit] restores life in us and maintains and brings it to perfection." ( Calvin's Commentary on John 4:11)

The “secret energizing” by the Spirit that “restores," “maintains, and "perfects” our life in Christ. In our Reformed theology, that is the secret of renewal in Christ. It is God’s work, not ours. With all Calvin’s love

Renewal in Christ

9

of order, his insistence on a rational and systematic theology, and his confidence that the church can be reformed with proper attention to theology and ecclesiastical discipline, Calvin wits very careful to give precedence to the quickening of life renewed at the "ever-flowing fountain" of the Holy Spirit.

But in the careful balance which is our Presbyterian heritage in theology, the human factor always plays a part. However much the initiative belongs to God’s grace, the exercise of that grace in the processes of renewal is very much a human obligation. Calvin, surrounded as he was by the towering peaks of the French and Swiss Alps, speaks of it in terms of climbing higher. “It behooves the godly mind to climb still higher, to the height to which Christ calls his disciples . " (On Matt. 16:24). Renewal, you see, is the believer in Christ, climbing Higher to Christ, by the power of the Spirit of Christ.

“Climb higher,” says Calvin. But how? If anyone should have known the complete impossibility of climbing higher by ourselves, Calvin should. This is how one of his Fiench biographers describes him:

“His circulation was out of order... His toes were swollen with gout. Chronic rheumatism forced him to hobble about dragging his right leg... He had stones in his kidneys .difliculty breathing.

He spat blood. He was regularly shaken by spasms of fever..." (Albert-Marie Schmidt, Calinn, p. 7 If.)

There were days when he could barely climb up the steps to his high pulpit. But he said, “Climb higher."

How can we? Certainly not simply by wanting to, or by wishing it. Above all we won’t do it by reassuring each other that we don’t have to “climb higher,” that we don’t need renewal. If by ourselves we are not able to find renew. tl, as our Reformed faith tells us; if renewal is in Christ, and by the Spirit, how do we do any climbing? Do we just lie back and float. Not in Reformed theology! The answer is in another central teaching of our Reformed faith, namely, that renewal comes through the "proper and faithful use of die outward and ordinary means of grace.” There are three of them: Word, Sacraments and Prayer; and perhaps because there is nothing new and startling about being told to read the Bible, and attend communion, and pray, we don’t really pay too much attention to :tny of them any more. But that is, in large part, what Presbyterians mean by “climbing higher” in the Christian life. It’s in the Catechism (Q. 88 ff). But we don’t pay much attention to the Catechims any more, cither, do we. I wonder how we can expect to remain Presbyterian without the catechism to teach us at least the beginnings of a theology of renewal.

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Renewal in Christ

The most important of those three “outward and ordinary” means of grace is the Word of God the Bible. That was certainly true in Calvin’s life. His discovery of the Bible came before his conversion and was almost as sudden. He remained a classicist far closer to the Renaissance than the Reformation, until he became fascinated as a scholar by the work of Erasmus, the greatest humanist of the times. Erasmus was engaged in uncovering the original Greek text of the New Testament, and once Calvin found the New Testament, for the rest of his life he was both intellectually and spiritually constantly renewed by Scripture. In a popular English edition his Bible commentaries alone fill 48 volumes, and in Geneva he preached and lectured from Scripture texts every day.

But I have had Korean Presbyterians who don’t know us very well though they watch us very closely, say to me, “You American Presbyterians pay more attention to your Book of Order than you do to the Bible.” It is not true. But if we give that impression we had better be careful, and the answer is not to throw away the Book of Order but to recover our Reformation emphasis on the primacy of Scripture, the first of “the ordinary means of grace.”

The second of the means of grace is the Sacraments. Evangelicals are rather weak here. I was bom and bred low-church, not much of a sacramentarian. But it is the sacramental that brings the whole church into the processes of renewal, and keeps that process from becoming idiosyncratically personal. In the sacraments of the church connectionalism comes alive and rescues the renewed from schism and heresy. Even Bible study, if it remains a solitary pursuit, unchecked and unconfirmed by the whole fellowship of believers, can end in disaster. Korea has given us a fearful example of that. The Rev. Moon Sun-Myung and his Unification Church, rudely called "Moonies” (which is not a good way to speak of them), quote the Bible copiously in all their training materials. But when Mr. Moon cut himself off from the church, how shockingly he began to misinterpret the Bible. He cut down the Jewish Christ as a failure. He began to believe that he could be a better Christ; and at one time, I have heard, he suggested that his third wife might be the Holy Spirit. "If he only knew... ” Christians need the whole church and the unifying, renewing, confirming strength of the sacraments.

The third means of grace is prayer. “The principal exercise of our faith is prayer,” said Calvin ( Sermons , Matt. 26:40-5). But if he were to come back today to check up on his churches of the Reformed tradition, I think he’d climb back into his high pulpit to tell us in his understated but intense way that we need more exercise. Affluent, sophisticated, mainline Christians that we are, we talk about prayer sometimes as if

Renewal in Christ

1 1

it were an unseemly, Pietist escape route from responsible Christian confrontation with the real world. Maybe that’s part of our Presbyterian problem. We leave prayer to the Nazarenes and Pentecostals and Baptists. But Calvin married a Baptist, remember? That’s not an unforgiveable sin He married a praying Baptist, and Calvin has more to say about prayer than most Presbyterians realize.

Let me mention a few of the high points. You can find them and many more in two very handy little volumes ol selections from Calvin, one edited by John Leith ( The Christian Life), the other by William Keesecker (A Calvin Reader). I’ll paraphrase what Calvin says:

First, he says, be simple. Don't try to be eloquent. Pray through Christ, he says, for He is our only mediator. Be worshipful, not demanding, not always aksing God to do things for us.

Be regular; remember that Daniel set aside three regular times a day for prayer, not counting his “constant,” intermittent prayers. Count on the undeniable fact that God will hear your prayer; He promised to. And finally, don't pray too long, at least in public.

I like that last point. Long prayers are rarely signs of renewal, and to our critics they are most often taken as signs of spiritual pride. The word I hear most whispered about us and about this conference is “scll- righteous,” and if that label fits us we are dead. In that connection, we should remember the p;irable of the Pharisee and the publican and, in our minds, apply it more to ourselves, perhaps like this:

Two men— it could just as well be two women— went up to St. Louis to pray; one an evangelical, the other a concerned observer. And the evangelical prayed a beautiful prayer. “Lord,

I thank thee for all you’ve done for me. Thank you for saving me and for making me new. Thank you for making me a tithing, praying, believing Presbyterian. Thank you, I-ord. Amen.” And the observer, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, "God be merciful to me a sinner.” And the bird said, "1 tell you this man, not the other, went home renewed."

That short prayer of the publican could bring more renewal to this conference, and save us from more self-righteousness than any long, loud criticisms of a church which is not perfect, and never will be perlect, but which we love ver. much. "God be merciful to me a sinner. No one meets the real Christ without coming face to face with what we all really are, sinners. No road to renewal can ever by-pass the awful reality of personal sin and the need for repentance.

I hear disturbing echoes in Cliristian circles of a theologically empty kind of “I’m OK; you’re OK” theology that doesn’t ring true. It is not

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Renewal in Christ

even Presbyterian. It is a theology of cheap grace and listen to what John Calvin, says flatly about that.

Those who under pretext of grace indulge themselves... and seek not repentance, cannot flatter themselves that they are God’s people for.. .repentance is necessary. (Comm, on Jer. 24:7)

Jesus didn’t say to the woman, “You’re OK.” He said, ‘You’re a sinner.” He said, “The man you are now living with is not your husband." But how gentle he was, forthright but gentle. Some of us, the more earnest we become against sin, the more we leave love out of our preaching. Not Jesus. Despite all the woman’s anxious attempts to change the subject, he led her to the question she had been avoiding all along. She had never asked the most important question in the world, “Who are you?” But Jesus answered it anyway, “I am the Messiah.”

And everything changed. Renewal itself changed. It turned from the inside toward the outside and became mission. When the woman saw Jesus for the first time as He really is, she left her jar of well water, left him talking with his disciples, and went back into the village with such a piece of good news that she could no longer keep it to herself. What she said must have sounded much like what Jesus had said to her. “If you only knew...!” “If you only knew who it was I’ve just been talking to!” The woman who was less than an ideal woman suddenly became a model for all women, and for all men too for that matter, a model for evangelism and mission. 1 know that is an exaggeration. We don’t have enough information about her or about what happened to her for a sweeping statement like that. But even in this short account, I do see in her the makings of a model for mission. In Christ, renewal turns to mission. It has to. If it ends with ourselves it becomes self- righteousness. But when it leads out in witness to the world, it bubbles up and out and forever into eternity. We were once “waterless wells”; in Christ we become channels for the waters of life, and the bread of life, and for the joy and hope of life eternal.

I have never lived through an extended famine, even in Asia where famines are all too fearfully common. But when Eileen and I were assigned for a while after the Korean war as missionaries in the hills of southeast Korea we learned something about famines. A few summers earlier the tanks and fires of war had so ravaged the valleys and killed or driven away the farmers that whole areas were left without food. By the time we arrived the worst was past though a good part of our time was still taken up with the distribution of relief supplies, and we kept hearing the pitihil stories of the survivors.

Renewal in Christ

13

“When there is no food," the}' said, “the people eat bark. They strip the trees to eat the bark. And many die.” So of course we fed them. Bread for the world is part of our global task. What kind of a Christian mission would it have been, had we not given bread, real bread to the starving.

Yet as in the meeting at the well, there is something more to the mission than ordinary bread and water; there is something that must be said that will carry the mission deeper into human need, and farther into eternity than well-water and bread. For that kind of water leaves them thirsty, and die best food in the world is still bark, until someone says, “If you only knew... ”

If Christians won’t tell them, who will? Who else knows that Jesus is die renewer, the Christ of the living water, the Christ who is the “bread of life,” and “the only Saviour of the world”? Who else can say to this hungry, thirsty world, "If you only knew who [He] is..." you would never peed to thirst again.

Korean Christians are no more perfect than American Presbyterians, but are far more unembarrassed than most of us about telling others the good news of the gospel. I have been challenged over and over again by the contagious, unashamed, happy way in which Korean laymen and laywomcn speak to anyone who will listen of the great joy that has come to them in knowing Jesus Christ.

Otto DeCamp, one of our colleagues in Korea, tells of how he was out in a country church one Sunday examining candidates for church membership. It isn’t always easy to join a Korean church. You have to learn to read, so you can read the Bible. You have to memorize the catechism, and thus know some theology. You have to wait two years, and prove by your life and by your faithful attendance in worship that you are serious about being a Christian. One of the candidates that day was a dear old Korean grandmother, a simple woman. And one of the catechism questions was, “Where is the Lord Jesus today?” The proper answer to that question in the Korean catechism— to make sure that those who want to become church members know about the resurrection, was “He ascended into heaven and is seated at the right hand of God the Father...” But she gave the wrong answer. She looked up happily and with a sweet smile said, “Where is He now? Why lie’s here in my heart.” And they smiled at her and said, “That’s right.”

And of course she was right. That’s what renewal in Christ is all about ‘You in Christ,” and “Clirist in you, the hope of glory” (Col. 1:27). If you know that, don’t leave here telling people, “Look, I’m renewed.” That’s self-righteousness. Go back and tell them who Jesus is.

Renewal in Christ

IS

Response

Some Concerns About Renewal

Re v. Dr. C. Kenneth Hall Moderator, 200th General Assembly, FC(USA)

Butler, Pennsylvania

I speak for all of us when I express my appreciation to Dr. Moffett for the fine way in whieh he has started this conference upholding the foundation of all renewal which is Jesus Christ. I could probably save us all a lot of time if I made my response to his presentation simply a loud and enthusiastic amen! But you aren’t going to get off that easily.

1 suspect that those of us who are respondents at this conference will be speaking out of the context of our personal experiences. Inevitably so. We are the products of those forces that shape us and mold us. We see through the prisms of our experiences. And so I speak out of the context of this year in my life. The p:ist ten months have not been typical for me! I have attended enough presbytery meetings to last for the rest of my days! If I never hear another presbytery debate the proposed changes in the Book of Order, I will be well satisfied. But I have spent a great deal of time in the ecclesiastical side of the church, and that will shape my remarks now. Out of the experiences of this year, 1 have developed some concerns which Dr. Moffett has alluded to in his paper And since I still Uiink of myself as a pastor, I want to single out three of them.

Sam has raised the issue of connectionalism. In a metaphor that I think is delightful, he speaks of connectionalism without renewal as tying two dead dogs together. And yet I suspect for most of us in this room, the danger is not connectionalism without renewal but is rather renewal without connectionalism. Those of us who are of a conservative persuasion theologically have a tendency— when things in the church are not going the way we want them to— to pick up our ecclesiastical marbles and go home. We retain the name Presbyterianism, but in practice we may opt out of the connectional system. It is true as Dr. Moffett has pointed out, that there is a fundamentalism asssociated with connectionalism, one that tends to make it the litmus test of all else. But it is also true that there can be a kind of inverted fundamentalism which prides itself on isolating itself from any practical connection with a denomination.

When this happens there are several unfortunate results. To begin with,

16

Renewal in Christ

we deprive the whole church of that unique contribution we are able to make because of our particular theological stance. The church is truncated and is no longer representative of the whole range of concerns. When we pull back, we weaken the church. A vital element is mission. Whole areas of the church’s life are missing— that element we can supply. But it also means that there are parts of the church’s witness which we surrender by default. A classic example is the church’s social witness. Traditionally, that has not been high on any conservative agenda. The result is that it has become a monopoly of those at the other end of the theological spectrum. But social witness is too important to become the private preserve of any one group. It belongs to the whole church and we need to be a part of it. The way in which the General Assembly handled the paper on Christian Obedience is a good illustration of what can be accomplished when we get involved in that process.

In short, what I’m pleading for is a connect ionalism that grows out of our renewal in Christ. Get active and slough it out in the trenches of presbyteries and synods. Don’t surrender the field but be a part of it.

A second area where Dr. Moffett has sparked my concern is that of church membership. He said that "conversion is not to be confused with joining the church.” He said, "The catechism calls it an embracing of Christ, not a quick shaking of hands— heUo and goodbye.” Again, I have to say, amen. One of my burdens this year has been to try to close the back door of the church. We must stop this process by which people join the church only to become inactive a few years later and have their names removed from the roll. We are hemorrhaging out that back door. And in large part I believe this happens because we do not confront people with the claims of Jesus Christ when they join the church. We have allowed ourselves to get caught up on the success syndrome which measures everything by numbers. As a result we seem more interested in making members than in making disciples. We seem to feel that if we get too theological about church membership and discipleship, people will get turned off. We fail to realize that unless we get theological, they will never get turned on. When we water down the claims of discipleship, we weaken the church and we cheat the people involved. We give them a pale substitute for Christianity and allow them to dunk it is the real thing. Dr. Samuel Shoemaker once said, "We count Christians when we ought to weigh them. The important question is, are they growing?"

Finally, Dr. Moffett said, “Renewal turns to mission. It has to. If it ends with ourselves, it becomes self-righteousness." If it does not turn to mission, the renewal itself becomes suspect. Now it is always a temptation for moderators to think they have a better view of die state

Renewal in Christ

17

of the church than they really do. They sometimes think that because they do a lot of traveling and talking that they therefore have an accurate feeling for die pulse of the church. Accqiting that caveat, 1 can say that there is one impression I have picked up this year. It is that across the Presbyterian Church (USA), there is a tremendous hunger for mission. The St. Louis Assembly established two priorities for our church in evangelism and mission, and almost everywhere I have gone, people have responded to these with enthusiasm. These are priorities behind which our whole church can unite. I sense that most Presbyterians right now are tired of devoting effort and energy to structure and machinery and want to get on with die real business of the church. But there is a fatal attraction there. Presbyterians seem to have a real fetish about organization and structure. When it comes to doing things decently and in order, we take back seat to no one. We thrive on tinkering widi the machinery Part of the reason is that we feel comfortable there. We know what we’re doing. We’re safe. It doesn’t contain any surprises for us. But when we start moving out in mission, who knows what God might have in store for us. In mission, we are suddenly no longer in control of the process. And we don’t like that. But through our renewal in Christ, we are called to set out in mission— like Abraham not knowing where we may be going, but going out confident that God is calling us and will lead us. We who are at this conference are committed to mission. The time is ripe for us to provide leadership to the whole church.

One last word. That woman at the well in Samaria did not realize it at first, but she was being given a moment of grace. Christ, the Savior, had come to her in a unique opportunity and was calling on her to seize that opportunity I believe that God is giving our church a unique moment of grace. I believe that this conference and all of its potential is a part of that moment of grace. I hope while we are here we will all commit ourselves to seizing that moment and allowing God to use us and our church. To use the old words— our future is as bright ;is the promises of God. Let’s lay hold on them.

A SERVICE OF WITNESS TO THE RESURRECTION AND IN MEMORY OF

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CHARLES THEODORE FRITSCH 1912 - 1989

January 6 Miller Chapel

Prelude Chorale Preludes

When in the Hour of Need

If Thou But Suffer God to Guide Thee

I Call to Thee, Lord Jesus Christ

Chorale Preludes

Blessed Ye Who Live in Faith Unswerving O God, Thou Faithful God

Sonatina from God's Time is Best

Sentences

Prayer

Hymn No. 1 "O God, Our Help in Ages Past"

Scripture Readings:

Old Testament: Isaiah 55:1-5; Psalm 100; Psalm 103;

and Psalm 23

New Testament: Hebrews 11:1-16; John 14:1-6, 25-27;

Romans 8:31-39; and Revelation 21:1-7

Hymn No. 179 "A Mighty Fortress"

Tribute to the late Charles Theodore Fritsch

Prayers of Thanksgiving, Intercession, and Communion of

Saints

Hymn No. 397 "For All Saints from Their Labors Rest" Benediction

Postlude Chorale Prelude on

Jesus, Priceless Treasure

11: 00 a. m. J.S. Bach

Johannes Brahms

J.S. Bach

Dr. Gillespie Dr. Gillespie St. Anne

Dr. Moffett Dr. Alston

Dr. McCord

Dr i M<iCnrd

On , JUkc-yX

Dr. Gillespie J.S. Bach

The Fritsch family will receive friends at the Mackay Center, Princeton Theological Seminary, immediately following the Memorial Service.

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PERSONAL NOTES

Marriages: Neal Eldrenkamp, of LAM's Communications Department, and Ruth Padilla, daughter of LAMers Rene and Cathy Padilla, were married September 24 in Buenos Aires, Argentina. They are living m Miami

LAM missionaries Dan Hartzler and Jane Bayuszik were united in marriage November 19 in Alabama The Hartzlers reside and serve in Mexico City.

Births: Jeffrey David was born to Jim and Robin Heimberger last August 1 1 in San Jose, Costa Rica. Michelle Rose was born last Nov. 25 to John and Elsa Maust in Miami, FL

Death: Marie Haines, the mother of LAMer Jean Haines, passed away September 13 in Lancaster, PA

Arrivals: Roxanne Menezes of LAM /Canada arrived in Mexico City last August 4 to work in children s ministry under MILAMEX.

New LAMers Neil and Paula Schroeder arrived in Costa Rica for language study last October 21 .

Speakers

The following personnel will be in the areas indicated during the next few months. To arrange speaking engagements, write or phone:

Latin America Mission P 0. Box 52-7900 Miami, Florida 33152-7900 Tel. (305) 884-8400 Northeast

Jim and Robin Heimberger Paul and Ruth Pretiz

Midwest

Norm and Donna Piersma Ron Den Hartog

Michigan

Milre Lisso

Southern California

Jack and Mary Anne Voelkel

Miami, Florida

Scott Nyborg

Gary and Marlene Van Brocklin Nick and Ginny Woodbury

Various

Chip and Mary Anderson

East Coast, Midwest, South Malcom Patterson Alabama, California, Michigan Lisa Anderson Pennsylvania, East Coast

Service leaves: Chip and Mary Anderson are on service leave from Nov 1988 to April 1989, Kathy Clark, from Nov 1988 until Feb 1989, Lisa Anderson from Dec. 1988 to Nov. 1989, Patti Crowley, from Dec 6, 1988, to spring 1989; Jim and Robin Heimberger, from Feb 15 to April 30. Paul and Ruth Pretiz, from March 1 to June 1

Leaves of absence: Continuing leaves of absence were granted to Andres and Gloria Garcia, John and Lydia Schmid and Jean Spahr. A first leave was granted Maurine Mejias, effective Oct 1 . 1 988.

Resignation: Della Gilchrist tendered her resignation from the Mission, effective May 1, 1988.

Move: Last fall Kathy Clark ended serv- ice as secretary of Christ for the City in Mexico City in order to become candidate secretary at LAM headquarters.

General Council: At their annual meeting last November 11 in Miami, LAM's Board of Trustees elected two new General Council members; Charles O. Morgan, Jr., and James W. Reapsome.

Charles Morgan, 48. is a lawyer with his own private practice in Miami, FL The Wheaton (IL) College and University of Miami School of Law graduate is a board member of various evangelical groups, including the Billy Graham Evan- gelistic Association and the Narramore Christian Foundation He is an elder and Sunday school teacher at Key Biscayne Presbyterian Church in Miami, and he and his wife, Marabel, have two daughters, Laura and Michelle

LAM's Board of Trustees at last fall's meeting included (left to right):

W. Dayton Roberts, Thea Van Halsema, Richard Barrueto, Samuel Olson, James Engel, Clayton L. Berg, Jr.

(LAM President), Paul Pierson, Janet Luhrs Balajthy, J. Murray Marshall, John A. Mawhinney, Jr., Horace L. Fenton, Jr., William T. Greig, Jr., Eileen Moffett, Linden Cole, Peter Haile,

John Paddon, Edna Lee de Gutierrez and Arthur Brown.

James Reapsome, 60, is executive director of Evangelical Missions Information Service in Wheaton, IL. The veteran writer and editor earned B.A. and Th.M. degrees at Franklin and Marshall College and Dallas Theological Seminary, respectively. He is a board member of InterVarsity Christian Fellowship and Greater Europe Mission. He and his wife, Martha, are active members of College Church in Wheaton, and they have one daughter. Sara.

Visit Caracas: LAM missionaries Randy Gruber, Brad Smith and David Baer "spied out the land," as it were, when they visited Caracas, Venezuela, early last November. Currently based in Costa Rica, the men and their families anticipate serving in Caracas under Christ for the City. The Grubers were scheduled to move there in December and become the first LAMers stationed in Caracas.

SUPPORT STATUS OF NEW MISSIONARIES

MISSIONARIES

Ballinger, Carol

Volunteer. Christ lor the City

Cochrane, Don and Susan

Christian camping

Fuller, Charles and Carol

Christ lor the City

Hebden, Scoll

Christ lor the City

Lawlace, Larry and Kathy

Christ lor the City

Pinto, Carlos and Rebeca

Family ministry

Sotomayor, Mima

Youth work

Turner, Sharleen

Christ lor the City

Weeks. Doug and Janeen

Christ for the City

PERCENT OF SUPPORT PLEDGED 10 20 30 40 50 60 70 80 90 100

For full information about how to financially support an LAM missionary, please write or call our Miami office.

(The above figures may have increased slightly since press-time.)

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JANUARY-MARCH 1989 23

THE

BROWN • LECTURES

Holding Forth The Word Of Life

"WHAT HAPPENED TO PRESBYTERIAN MISSIONS?"

Sunday JANUARY 29

9:30 a.m.	"What the Reformers Forgot but Presbyterians Remembered"
8:50 a.m.
&	"The Paralysis of Fear"
10:50 a.m.	Text: I John 4:7-18
Services
7:30 p.m.	"Who Said the Day of the Missionary is Over?"

Monday JANUARY 30

7:30 p.m. "Lessons from China: Failure or Success?"

Tuesday JANUARY 31

7:30 p.m. "Lessons from Korea: Success or Failure?"

A congregational dinner precedes each evening lecture at 6:30 p.m. in Byrd Hall. Dinner cost is $3.00.

Child care available by reservation made by Friday, January 27.

For meal and child care reservations, call 748-8051.

SAMUEL MOFFETT

Henry Winters Luce Professor of Ecumenics and Mission,

Princeton Theological Seminary;

Member, Center of Theological Inquiry, Princeton, N.J.

Truly the dean of Presbyterian missions. Dr. Moffett speaks from over 30 years of missionary experience in China and Korea, to bring us a powerful, informative lecture series on the challenges of mission work: its past, its future, and its relevance to our lives.

• Born in Pyongyang, Korea. Son of Dr. Samuel Austin Moffett, pioneer missionary to North Korea, and Lucia Fish Moffett.

• A.B., Wheaton College, Wheaton, IL

• Th.B., Princeton Theological Seminary

• Ph D. Yale University

• Cambridge University Visiting Scholar, (1970-71, 1976-77)

• Ordained, Presbyterian Church USA, 1943

Missionary to China, 1947-51. Arrest and expulsion from Communist China (Jan. 1951).

• Missionary to Korea, 1955-1981.

• Author: Wher'er t he Sun, (1953); The Christians of Korea (1962); Joy for an Anxious Age (1966 co-authored Eileen F. Moffett); The Biblical Background of Evangelism (1968); Asia and Mission (1976, in Korean); Firs I Encounters: Korea 1880-1910 (1982, co-edited P. Underwood, J. Sibley); and numerous articles and book reviews.

_1

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First Presbyterian Church Dallas, Texas

THE

BROWN

LECTURES

Holding Forth The Word Of Life

The Brown Lectures of First Presbyterian Church were inaugurated on July 22, 1984, by Dr. and Mrs. John F. Anderson, Jr., on the occasion of Dr. Anderson’s retirement. Their purpose is to glorify God and honor the memory of Frank C. Brown, pastor of First Presbyterian Church from 1936 - 1952.

Dr. Brown, born in Lewisburg, West Virginia, July 4, 1890, was graduated from Hampden-Sydney College and Union Theological Seminary in Virginia. He began his pastoral ministry in Glasgow, Scotland in 1914 and served churches in West Virginia until coming to Dallas in 1936. Dr. Brown was Moderator of the Presbyterian Church in the United States in 1940, Adjunct Professor of Pastoral Theology at Columbia Theological Seminary from 1952 -1954 and the author of Lost: A Human Soul (1932). Frank Brown died July 2, 1955, having served the Lord faithfully throughout his life.

In honor of Dr. Brown these lectures were established as an annual event in which the Ses- sion invites distinguished teachers, preachers and scholars known throughout the church for a series of lectures, services and seminars.

Frank Brown’s competence in preaching and teaching the Reformed Faith, his zeal for evangelism and world missions, his keen concern for ministering to minority groups in word and deed, and his emphasis on music and worship make possible a wide variety of subjects and speakers.

In establishing this lectureship, John and Nancy Anderson wanted “this congregation and friends in the community to be nurtured, edified and inspired by God’s Word as it is applied for their time, just as Frank Brown so ably applied it for his time.’’

BROWN LECTURERS

1985	James Sydnor
1986	Arnold B. Rhodes
1987	Elizabeth Achtemeier
1988	Gardner Taylor
1989	Samuel Moffett
1990	Fred Craddock
1991	Paul Manz

First Presbyterian Church Dallas. Texas

Dr. Samuel H. Moffett

Sun., Feb. 19-Mon., Feb. 20

“Witness must join hands with service and truth with love, in order that the weary, sinsick people of the world may be brought to Jesus Christ who alone can lift them from the deepest shadow."

This, according to Samuel Hugh Moffett, is the “heart and center” of the mission of the church. Mof- fett himself has both witnessed and served throughout the world. He was bom in North Korea, son of Samuel A. Moffett, who went there when no Christians existed in that part of Korea. After receiving his B.A. from

Rev. Kenn W. Opperman

Tues., Feb. 21-Thurs., Feb. 23

At the age of 17, Kenn Opperman committed his life to serving Christ. Since then, he has held pastorates, headed evangelistic ministries, been a college president, and worked in the mission field. His service has indeed

been varied.

Kenn is credited with the growth of Christian and Missionary Alliance work in Lima, Peru. He and his wife Joyce served there for eleven years, sometimes even in the high Andes on muleback. After he returned, he pastored several large churches. He then was asked

was ordained in the Presbyterian Church and served as a minister in the U.S. In 1947 he and his wife Elizabeth became missionaries to China, where he was on the faculty of two universities. He was arrested and expelled from communist China in 1951.

Back in the United States, Moffett became visiting lecturer at Princeton Theological Seminary. It was during this time that his first wife died.

In 1955, Moffett returned to Korea, and served there as a teacher, scholar, and administrator until 1981. He is presently Henry Winters Luce Professor of Ecumenics and Mission, Emeritus, at Princeton Theological Seminary. The author of several missions books, he has also published numerous articles and book reviews. He is now married to the former Eileen Flower, whom he met while in Korea.

Rev. Kenn W. Opperman

Schedule

Thursday, February 23

5:45 p.m.	Gym	Church-wide Dinner
6:45 p.m.	Session Room	Prayer Meeting
7:00 p.m.	Sanctuary	World Missions Worship Service Kenn Opperman, Speaker
	Chapel Area	Kids’ Conference, Grades 1-6
Friday,	February	24-Family Night
5:45 p.m.	Gym	Church-wide Dinner
6:45 p.m.	Session Room	Prayer Meeting
7:00 p.m.	Sanctuary	World Missions Worship Service Emmit Young, Speaker
	Chapel Area	Kids’ Conference, Grades 1-6
8:15 p.m.	Gym	Family Ice Cream Social
9:00 p.m.	Private Homes	Prayer Vigil begins, continuing until 9:00 a.m. Sunday
Saturday, February 25
	Private Homes	Prayer Vigil continues

Sunday, February 26

NO 8:30 a.m. Service

9:45 a.m.	Sanctuary	All Adult Sunday School Classes
10:00 a.m.	Eldridge Room	Prayer Meeting
10:45 a.m.	Sanctuary	World Missions Worship Service Emmit Young, Speaker
12:00 noon	Sanctuary	Final Pledging
12:15 p.m.	Gym	Praise and Celebration Buffet

Nursery provided for all worship services. Room 201: Newboms-2 yr. olds Room 205: 3-5 yr. olds

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TRANSMISSION OF DENOMINATIONAL IDENTITY — Questionnaire for Missionaries

Under the auspices of the Lilly Foundation a study is being undertaken of the factors which contribute to — enhance or reduce — denominational consciousness and pride. My own assignment is the effect of the missionary enterprise on that denominational identity, principally in the church "at home" although I personally am interested in attitudes and loyalties among missionaries themselves and the Younger Churches. Would you please return this questionnaire as soon as possible. Your candid opinions and suggestions for getting at this rather intangible topic will be as helpful as the detailed answers. What missionary reading, past or current, make specific reference to denominational emphases and influences?^Gratefully ,

Creighton Lacy, 2714 Dogwood Road, Durham, N.C. 27705 (919-489-7848)

Name czfoWt S Age: under 35 ;

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over 65 X

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Missionary Service: Years 3^

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Board or Agency or Denominational Affiliation USA

Principal type of work

Denominational Activity beyond the local church (in USA)

Did you ever consider mission work outside your own denomination? ^Jp Why or why not?

Was your missionary assignment limited to a denominational church or institution? tit lihvife-/ Ho .

Were there other denominations at work in the same town or institution? Kiv>^

Briefly describe any interdenominational or ecumenical activities in which you participated ^

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Briefly describe your personal relations (and attitudes) toward

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programs and activities and institutions of your particular denomination or board?

Do you believe that supporters of missions in the local church are primarily interested in such matters as church growth* institutional expansion, denominational trends?

Yes X' No If yes, why do you think so? Please be specific and

examples which cause you to feel the way you do about denominational

In furtherance of this study, have you additional suggestions to make?

Books or articles I should read __

Particular individuals to contact or interview __

Denominational studies that have been made

Other probing questions which I should ask

Please make any other comments you wish concerning denominational identity and the missionary enterprise, in the mission field and/or in the local church.

No_ Explain or give illustrations

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Many thanks,

Creighton Lacy

-21-

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Berger/Warren Lectures Set

DUBUQUE, IA--The Rev. John Toay, pastor of First Presbyterian Church of Downey, CA, has been named the 1989 Berger Lecturer on Preaching and Samuel and Eileen Moffett, among the best known missionaries to Korea, will be the Warren Lecturers in Missions and Religion at the University of Dubuque Theological Seminary (UDTS) April 3-5.

Toay, a 1956 graduate of UDTS, will address the topic "Paradox of Preaching."

The Moffetts will present four lectures on Christian missions titled "Is the Day of the Missionary Over?"; "What About Other Religions?"; "Can Christians Survive Behind the Curtains?"; and "What Makes the Third World Churches Grow?"

***************

Visiting Scholar Named

NEW YORK, NY — Noriel Cortez Capulong from the Philippines has been chosen as the first visiting scholar in the newly initiated program of Auburn Theological Seminary and Stony Point Center. Capulong, professor of biblical studies at Silliman University in the Philippines, will begin his one-year residency at Stony Point in August of 1989.

An outstanding Bible study leader, Capulong has written and spoken on such subjects as biblical and theological bases for mission, spirituality for justice and peace, the Bible and human rights and the life of the church in the world.

***************

Lecture Series Hits the Road

CHICAGO, IL — McCormick Theological Seminary's 1989 Zenos Lectures will be delivered in five cities around the country. Gerd Theissen, professor of New Testament at the University of Heidelberg in Germany will speak on "The Jesus Movement as a Charismatic Value-Revolution" at alumni gatherings in Columbus, OH, Kansas City, MO, Minneapolis/St. Paul, MN, and Lake Forest, IL in addition to the seminary's Chicago campus.

Theissen is one of the world's leading scholars in seeking to establish the relationship of early Christianity to its social contexts in Palestinian villages and Greco-Roman cities, and the meaning of teaching and preaching of early Christian missionaries in such settings. His other Zenos lectures will be titled Early Christianity and Pro-Social Motivation," "The Concept of Peace in Early Christianity," and "Social Status and Human Value in Ear y Christianity and its Environment."

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Jerry L. Van Marter

-22-

NOTES FROM SYNODS AND PRESBYTERIES Renewal Event Announced

FLORENCE, NJ — "Vitality II: Christ In Us-Christ Thru Us", a conference on personal and congregational renewal, will be held April 8 at the Fountain of Life Center here. The event is sponsored by the Presbyteries of West Jersey and Monmouth.

Keynote speaker will be the Rev. Gary Demarest, evangelism associate for the Evangelism and Church Development Unit of the Presbyterian Church (U.S.A.). The conference will also feature a special workshop for high school youth.

###############

Conference Aids Decision Makers

MENLO PARK, CA — Geddes Hanson, associate professor of practical theology at Princeton Theological Seminary will lead a conference entitled "The Care and Feeding of Decision Makers" May 1-4 at the Vallambrosa Center here. The event is co-sponsored by the Presbyteries of San Jose and San Francisco and San Francisco Theological Seminary.

The conference will operate on the premise that "the faithfulness, vitality and effectiveness of a congregation is traceable to the nature of the decision-making processes of those in leadership positions in the congregation." Participants will be introduced to various dynamics and styles of "responsible" decision-making .

###############

New Churches Celebrated

POMPANO BEACH, FL — February 5th was a big day for the Presbytery of Tropical Florida. Glades Presbyterian Church became the presbytery's newest congregation at a chartering service held at the Logger's Run Community Middle School in West Boca Raton. The organizing pastor is the Rev. Thomas Culberson.

On the same day, the new Port St. Lucie Presbyterian Church dedicated its new building. The congregation has been worshiping in its new sanctuary since early November, but postponed the formal dedication until after Christmas. The Rev. Robert Walker is pastor.

###############

"Seeds of Hope" Planted

LITTLE ROCK, AR — Arkansas Presbyterians are helping to rebuild villages abandoned or destroyed in the El Salvadorean civil war. Margaret Viers, whose work teaching in Salvadorean refugee camps has been sponsored by the Arkansas Presbytery Peacemaking Task Force since 1986, is touring the churches of the presbytery during February and March. Accompanying her is a

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PRESBYTERIAN CHURCH (U.S.A.)

NEWS BRIEFS - 8918 MAY 5, 1989 MARJ CARPENTER

CONTENTS

NORTH KOREANS VISIT CHURCH, EXPRESS HOPE FOR REUNIFICATION page 1

HUGE GATHERING LAUNCHES RENEWAL ORGANIZATION-- page 2

MCCLURG ADDRESSES POPE JOHN PAUL page 4

CHURCHES TO CELEBRATE page 4

LEWIS JOINS RANCH STAFF page 5

BREAKTHROUGH PACT REPORTED page 5

OUTLOOK BOARD NAMES ERNEST TRICE THOMPSON AWARD WINNERS FOR 1989 page 8

MID-ATLANTIC OFFICES CONSOLIDATE page 8

SYNOD EDITORS CHOOSE PILOT PAPER page 9

PRESBYTERY STAFF VISITS CENTER page 10

COMMUNICATION/STEWARDSHIP DISCUSSED page 10

CORRECTION page 12

SEMINAR TO USSR SLATED page 12

PHILADELPHIA PLANNING TOURS page 13

PENTECOST 1989 . page 15

CHURCHES ARE PROTESTING TAX page 17

CALL TO ACTION SLATED page 18

INTERIM NETWORK SEEKS DIRECTOR page 18

CORRECTION page 19

NOTES ABOUT PEOPLE page 19

BOARD OF PENSION PHONES LISTED page 21

"MOTHER'S DAY PRAYER" HIGHLIGHTS POVERTY page 22

SEMINARY COMMENCEMENT DATES, SPEAKERS page 22

COLLEGE NOTES page 23

SEMINARY NOTES page 25

NOTES FROM SYNODS AND PRESBYTERIES page 26

IN THIS CORNER page 28

100 Witherspoon St. • Louisville, KY 40202-1396 • Telephone (502) 569-5519

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89281

NORTH KOREANS VISIT CHURCH , EXPRESS HOPE FOR REUNIFICATION

LOUISVILLE , KY The first visit by representatives of the North Korean Christian community to the United States in more than 50 years took place here April 28 as part of a 10-day tour sponsored by the National Council of Churches.

j j°Ur mem^er delegation from the Korean Christians Federation included the Rev. Ko Gi Jun, general secretary of the federation, as leader. Accompanying him were the Rev. Kim Un Bong, vice chairman of the Pyongyang Christians Federation; Kim Nam Hyok, instructor of the federation and Miss Kim Hye Suk, instructor and interpreter.

. T*1^S was lar9et North Korean group to ever visit the

United States from North Korea. Only two North Koreans had previously been allowed in this country.

The federation represents approximately 10,000 Christians in the Democratic People's Republic of Korea. The church now has a Protestant church and a Catholic church which are now allowed to hold church out in the open for the first time in over 40 years. There are also 500 home churches which have been active ever since the churches were destroyed.

Korea, was divided at the 38th parallel after World War II and has been separated ever since. An armistice was signed in 1953.

The delegation of North Koreans along with representatives from the South Korean church attended a national conference on peace and reconciliation in Chevy Chase, MD, just prior to cominq to Louisville.

The South Korean delegation included the Rev. Kwon Ho Kyung new general secretary of the Korean National Council of Churches! Accompanying him was the Rev. Park Jong Hwa, professor at Hankook Seminary in Seoul; the Rev. Park Bong Bae, general secretary of the Methodist mission department; Mrs. Chun Kwang Hoon, officer in the Salvation Army and Miss Song Mee Hyun, vice general secretary of the youth association of the Presbyterian Church in Korea.

The two delegations were honored in Louisville with a special luncheon for church leadership; a worship service at the Presbyterian Center, a tour of the Louisville Presbyterian Theological Seminary and a celebration and worship service with Louisville Koreans at Trinity Presbyterian Church.

At the luncheon, the Rev. Syngman Rhee told of his experiences in attending an Easter worship service at a new church allowed in North Korea. The Rev. Insik Kim distributed copies of a strong statement on reconciliation. It calls for urging a conference to make the reunification of the two Koreas a priority. Copies of the statement, similar to one adopted several years ago by the

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Presbyterian Church (U.S.A.) are available by writing Kim's office at 100 Witherspoon Street, Louisville, KY 40202.

The Rev. Clifton Kirkpatrick, director of the Global Mission Ministry Unit, presented a plaque to the delegation from North Korea. It held a dove which Kirkpatrick related "represents peace, which we all seek in your countries and also represents the Holy Spirit at work in the world."

A difficult question posed to the delegation about their feelings about the USSR and the USA, both of which they have visited, brought this answer: "The Russian Orthodox church hosted us in Russia and Christians have hosted us in the United States. We are all God's children and sisters and brothers in Christ."

Marj Carpenter

89285 HUGE GATHERING LAUNCHES RENEWAL ORGANIZATION

ST. LOUIS, MO--An overflow crowd of more than 1,000 evangelical Presbyterians gave birth to a new organization, Presbyterians for Renewal, here April 21.

Organizers of the three-day event, who had expected about 600 persons, were clearly surprised at the responsive chord they struck. Presbyterians from all 50 states attended.

Participants, all of whom were eligible to vote by mere virtue of their presence, approved an organizational structure, elected a 60-member board of directors, and signed a "Covenant of Renewal" outlining nine stated purposes of the new organization.

The covenant emphasizes proclamation of Jesus Christ as savior, the need for repentance, the authority of scripture, the importance of personal piety and personal and corporate renewal within the church, support of the Presbyterian Church (U.S.A. ), obedience to the Great Commission, and the pursuit of social justice and righteousness.

The conference featured addresses by five evangelical Presbyterian leaders: the Rev. Samuel Moffett, professor emeritus at Princeton Theological Seminary; the Rev. Jack Rogers of the Theology and Worship Unit; the Rev. Diogenes Allen, philosophy professor at Princeton Theological Seminary; Maria Santa-Maria, counselor and author from Clearwater, FL; and the Rev. Howard Edington, pastor of First Presbyterian Church, Orlando, FL.

They repeatedly expressed pain over the membership decline in the Presbyterian church, bemoaned what they perceive to be the church's de-emphasis of personal spirituality and piety for the sake of the social justice agenda of the national Presbyterian leadership, claimed that national structures and budgets do not

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reflect the priorities of the Presbyterian mainstream, and urged evangelical Presbyterians to get more involved in the decision- making structures of the denomination.

This was clearly not a separatist movement. The Rev. Paul Watermulder of Burlingame, CA, chair of the steering committee that organized the event, welcomed participants saying, "We are here because we love the Lord and we love our church — the Presbyterian Church. "

He said the cure for what ails the PCUSA is "putting prayer ahead of politics, congregational life and worship ahead of committee meetings, and reforming the church so that it is biblically-based, theologically sound and socially relevant."

Moffett drew the most enthusiastic response of the conference when he said, "Connectionalism without renewal is like tying one dead dog to another." Renewal is not authentic, however, Moffett cautioned, "unless it leads us into mission."

General Assembly Moderator the Rev. C. Kenneth Hall responded that the problem for evangelical Presbyterians "is not connectionalism without renewal, but renewal without connectionalism. "

Counting himself as part of the evangelical element in the denomination, Hall asserted that lack of participation by evangelicals in the decision-making processes of the church has two results: "We deprive the church of our voices and the elements we supply, and we sacrifice certain elements of church life to other persuasions."

Rogers said that personal piety and social action are "two sides of the one coin stamped 'Presbyterian'." History shows, he contended, that "when they have affirmed each other, the church has been healthy. When they have rejected each other, the church has been sickly."

Rogers drew sustained applause when he said, "We need the personal and the public — we need each other."

The Rev. Jerry Kirk of Cincinnati, OH, concurred in his response. "We are now at a moment of grace," he said, "leading to repentance, renewal and reconciliation in our beloved church."

The birth of Presbyterians for Renewal marks the voluntary demise of two renewal organizations that pre-date Presbyterian reunion in 1983. The Covenant Fellowship of Presbyterians and Presbyterians for Biblical Concerns have both announced that they will dissolve by the end of 1989 in order to make way for Presbyterians for Renewal.

By pre-arrangement, the slate of 60 nominees elected to the board of directors of the new organization includes 15 members of

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each of the former organizations. Twelve members from each of five regions of the country were elected, including 34 clergy, 26 laypersons, 20 women, and eight racial ethnic persons.

Electing 30 board members who are not affiliated with either cpp or PBC is intended to "send the strongest possible signal to the church that we desire to appeal to a broader base of Presbyterians who consider themselves evangelical," Watermulder explained.

For three days in St. Louis, they did.

Jerry L. Van Marter

89273 MCCLURG ADDRESSES POPE JOHN PAUL

VATICAN CITY — Pope John Paul II told a high-ranking National Council of Churches delegation today that "we must walk the path of reconciliation together" as the Third Millennium of Christianity approaches .

The Roman Catholic pontiff, on April 14, greeted the U.S. Protestant, Anglican and Orthodox group in his library as they neared the conclusion of five days (April 10-14) of intensive conversation with officials of the Vatican Curia. The delegation, which was headed by the Rev. Patricia McClurg, the council's president, discussed a variety of topics including ecumenical goals for the year 2000 and beyond.

In her address to the Pope on behalf of the delegation, McClurg recalled the Pope's visit to the United States in September 1987 and pledged that the NCC would continue to develop joint programs with American Catholics. She cited one of her own major concerns, the promotion of justice and peace in South Africa, as an area in which the NCC and the U.S. National Conference of Catholic Bishops already are committed to work together.

The U.S. delegation included Archbishop J. Francis Stafford of Denver who, at a concluding news conference, expressed his conviction that the conversations in Rome will encourage other collaborative efforts in the United States. Archbishop Stafford chairs the U.S. Catholic Bishops' Committee for Ecumenical and Interreligious Affairs.

Marj Carpenter

89271 CHURCHES TO CELEBRATE

LOUISVILLE, KY — Across the church, many congregations will hold special celebrations on May 21, 200 years after the first General

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I have the privilege of counting Torrance as a friend,

and I suppose I should also count it a privilege to say a few words about him this evening. But how in the world does one do justice in 5 minutes to a friend who is a Renaissance man with a Reformation mind and a missionary heart who has done so much for his own church and for the world church in this ecumenical age. How can one say all that without sounding like the eulogist at a funeral, and I assure you Dr. Torrance is alive and well.

Let me concentrate on the ecumenics and missions side of the man. It is one of his great gifts that he manages to bring together in the gospel emphases that should never be separated, like ecumenics and mission — inseparable as rightly understood, but torn apart by so many. Dr. Torrance, like one of Maxwell's electro-magnets, brings them back together where they belong.

He was born on the missionary frontier, where inland China meets Tibet. Most of his life, however, was spent on other mission fields, theological schools for example. In our day the enlightenment dethroned theology as queen of the sciences, and too many churches allowed their schools to.turn to more popular fields of study. But no one could divert Torrance historic

and reforemed theology. Then he found another mission' field, the frontier between theology and science, regarded by most as a battlefield in which all the heavy artillery was on the side of science. Not Dr. Torrance. To him science was no enemy, but an ally in the search for truth, and he turned the battlefield into a mission y ol ^

Or take the ecumenical frontier between the warring communions of Christendom: Pope against Patriarch, and

Protestants against them both, and against each other. Not Torrance. He chose the communion most thought was least known and most incompatible with practical-minded, non-lituragical Protestants, and became a leading statesman of the dialogue between the Orthodox and Reformed churches. He opened up a path to redefine their relationship in [as he puts it] "a predominantly Christocentric way. .with a new Pneumatological openness . "

To sum it up, I could count on one finger any friends of mine who could publish a new edition of James Clerk Maxwell's seminal work on electromagnetic theory, and follow it up with a re-edition of his own father's pioneering volume on traces of pre-Mosaic Old Testament Judaism in the worship patterns of an ethnic tribe on the Sino-Tibetan border, while writing and publishing a whole shelf-load of books and articles on Reformed theology, and its dialogue with science. Those books on theology and science, by the way, I have been told are the hottest selling items among Korean graduate students in this country, who long for reliable literature which will combine their love of Christ, with their eagerness to understand the world.

So that's what my friend is. He is a scientist and an evangelist (the two don't always go together) , a prophet and a priest (two other callings that don't always get along together), a theologian and a missionary (how desperately the 20th century church needs more of that combination. And he's my friend.

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IF I WERE STARTING AGAIN

If I were starting again as a young minister entering his first charge. 1 would do m\ best to engage in a Christ-centered ministry, i.e.. one in which Christ has supreme place over all institutions. I would preach the gospel of unconditional grace, of reconciliation through the incarnation, passion, and resurrection of Christ, and seek to find ways of working that out in the life of the church and the community. Evangelism and ecumenism go together.

I w ould give a great deal of my time to teaching my people the great Christian truths and the meaning of prayer and worship through, with, and in Jesus Christ.

I would try to develop in the congregation crystal clear and certain convictions and to translate info their ovm prayer and daily life their participation in the vicarious activity of the Holy Spirit as mediated through Jesus Christ and as he who mediates Jesus Christ tc us '

This means that I wduid give myself more than ever to study and contempla- tion and to avoid committees like the plague. Time is needed to study the Bible, to steep oneself in the historic tradition of the Apostolic and Catholic church, not least time at the prayer-desk, in learning to pray with all saints through the .iges. and in < ons»ant sharinc throuch prayer and meditation in the self-consecra- tion of Christ on our behalf. To pray is to engage with the risen and ascended Christ, the great fcjigh Priest of the resurrection, in his prayers and intercession for the w orld. - .

1 would make pastoral visitation rentrdl^in which I read the Bible and prayech with people in their homes and gave ihem^ .the opportunity to let me minister to them in personal ways Only as they open their hearts to me like that can 1 under- stand the human heart in the light of the gospel, and only then can 1 preach to them the gospel in such a wav that it strikes home to their own personal and . particular needs 1 would tr\ to fulfil! Calvin's injunction to minister the gospel not onlv publicly but also “privately and from house to house It is only when the pul- pii and the home are interconnected in this way that the gospel proves to be inti- matelv and profoundly relevant. *

But I would do all this while seeking to understand the astonishing changes in •he modern world through the advance of our scientific knowledge, for that would . tie ministering in a universe which Cod has created and means us to understand, the universe in which his Word became incarnate and which Christ will come .nj.iin to < hange and renew —Thomas F. Torrajue. L'niversityof Edinburgh, from J7te Preshvlerton OufJook * J

A RENEWAL AND ISSUES RESOURCE FOR PRESBYTERIANS

THE @PEN LE^ER

Volume 20

May-June, 1989

Number 2

Continued from p. 1

The Covenant Fellowship of Presbyterians

^PRESBYTERIANS FOR RENEWAL. . .

grove of Houston, Texas. Five Regional Vice Presidents were elected as follows: East, Rev. Linda Jaberg, Altoona, Pennsylvania; Southeast, Dr. Myers Hicks, Florence, South Carolina; Mid- west, Rev. Robert Hunter of In- dianapolis, Indiana; Southwest, Mr. Gary Terrell of Lubbock, Texas and West, Mrs. Janice Sperry of Sierra Madre, California. The entire Board of Directors consists of 60 persons, with 12 coming from each of the five regions. Special care was taken to insure balance between lay and clergy, male and female and ethnic minorities. A Search Committee was

D

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named to begin looking for an Executive ’ Director, an Associate Executive Direc- • tor and an Administrative Assistant. Pre- f sbyterians for Renewal will assume all i the ministries of Covenant Fellowship of • Presbyterians and Presbyterians for Bib- t lical Concerns at the end of 1989. Until 1 that time, all the ministries of Covenant - Fellowship will continue as usual under the direction of the CFP Board. »

Based on all that transpired in St. * Louis, it seems certain that Presbyte- rians for Renewal will be working hard to restore theological balance and to insure that evangelical/conservative concerns will be given a fair hearing in our reun- ited denomination.

uince in determining not only wnat would be included in the Statement but the actual wording of the Statement itself.

In answering the question “How is the ‘Brief Statement’ Biblical?” let me first note the order of the three central sections of the Statement. The very fact that the commit- tee chose to follow the outline of the Apos- tolic Benediction (“The grace of the Lord Jesus Christ, the love of God, and the com- munion of the Holy Spirit be with you all.”) witnesses to our intention that the State- ment be Biblical. Simply changing the order in which the Statement refers to the Persons of the Godhead might have reduced the number of questions that have been asked, but the Committee still chose to use the se-

Continuedp. 3

PRESBYTERIANS FOR RENEWAL IS ORGANIZED

By Dr. Matthew McGowan Executive Director, CFP,

Louisville, KY

Over 1,000 Presbyterians gathered on April 20 in the Adam’s Mark Hotel in St. Louis in answer to “A Call to Renewal”, is- sued last May by 73 ministers and lay per- sons meeting in Dallas, Texas. These Pres- byterians gathered from each of the 50 states and most of the presbyteries of the PC(USA) in an atmosphere charged with excitement, hope and expectation from the very beginning.

Dr. Samuel H. Moffett, Professor Emeritus, Princeton Theological Semi- nary, set the tone for the entire convention with his address “Renewal in Christ”. He gave an inspiring exposition of the en- counter of Jesus with the “Woman at the Well”. His emphasis was, “if only you knew the person who is speaking to you, you would ask of Him a drink, and He would give you the living water and you would never thirst again. ”

Other keynote speakers were Dr. Jack Rogers of the Theology and Worship Unit of the General Assembly, who spoke on “Renewal of the Church”; Dr. Diogenes Allen, a Professor at Princeton Theological Seminary whose subject was “Renewal in Discipleship”; Dr. Maria Santa-Maria, a Counselor and Author from Clearwater, Florida whose subject was “Renewal in the Spiritual Life”; and Dr. Howard Edington, Minister of First Presbyterian Church of Orlando, Florida, brought a stirring call for “Commitment to Renewal NOW”. Re- sponses to the addresses were given by Dr. C. Kenneth Hall, Moderator of the General Assembly; Rev. Ilona Busick of Kansas City; Dr. James Andrews, Stated Clerk of the G. A. ; Dr. Jerry Kirk of Cincin- nati, Ohio; Dr. Virgil Cruz, Professor of Louisville Presbyterian Seminary; Mrs. Colleen Evans of Washington, DC; Dr. Gary Demarest, Director of Evangelism of the G. A.; Dr. Thomas Gillespie, President of Princeton Theological Seminary.

The entire event began each morning with early prayers. Each of the daily ses-

sions began with rousing hymn singing and songs of praise, led by Lydia Saran- dan, Sandra Cousins Smith, and Pamela Powell.

The Conference came to an inspiring and dramatic conclusion with the entire gathering responding to an invitation to si- lently move forward or to one of the many tables around the auditorium to personally sign the “A Covenant of Renewal". The Honorable James Hargrove, an elder from Houston, Texas, led the gathering in a careful exegesis of the covenant stressing the seriousness of the commitment. Before the signing, the entire group read the “A Covenant of Renewal” in unison. All of the signatures will be bound in a volume and sent to the national office of Presbyterians for Renewal in Louisville, KY. The book will be left open for other individuals to sign the Covenant.

The Covenant is reprinted on page 4. It can be reproduced by local congregations and signatures written on 8*/2 x 1 1 sheets and mailed to: Presbyterians for Renewal, 8134 New LaGrange Rd. Suite 227, P. O. Box 22069, Louisville, KY 40222.

The Officers of Presbyterians for Re- newal are: President, Dr. J. Murray Mar- shall of Seattle, Washington; Vice Presi- dent, Dr. Virgil Cruz of Louisville Presby- terian Theological Seminary; Secretary, Mrs. Linda Baker of Edmond, Oklahoma; Treasurer, The Honorable James Har- Continuedp.lt .

IN THIS ISSUE
Bell-Mackay Prize	p. 6
Brief Statement	p. 2,3,4
Issues	p. 3
President's Column	p. 2,7
Presbyterians for
Renewal	p. 1.4
Renewal & Evangelism	p. 5,6
Youth	p. 5,6.7

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PRESIDENT’S COLUMN

AN INITIAL RESPONSE TO

THE PAPER “IS CHRIST DIVIDED?”

Published by

THE COVENANT FELLOWSHIP OF PRESBYTERIANS

PURPOSE

We, the Covenant Fellowship of Presbyterians, will seek to serve the Church of our Lord Jesus Christ:

1.

By urging obedience to our Lord Jesus Christ in repentance, faith, evangelism, and action.

2.

By calling for intercessory prayer and encouragement of all those who are seeking to advance the unity and mission of the church in the bond of peace.

3.

By committing ourselves to maintain and promote a reformed and evangelical fellowship within the Presbyterian Church (U.S.A.).

4.

By praying and working for renewal throughout our denomination, especially at the local church level.

5.

By initiating fellowship with other groups or denominations with whom we have common commitments.

6.

By providing needed services, programs, and resources within the Presbyterian family of churches.

7.

By working to influence others in the governing bodies of the Church to support our views and objectives.

8.

By calling the Church to its urgent task of obeying the Great Commission through world evangelization.

9.

By encouraging small "face to face" discussions in groups within presbyteries and across presbytery lines.

10.

By publishing THE OPEN LETTER to report news of renewal and to discuss the issues before the Churches.

11.

By supporting through the governing bodies of the Church the positions indicated in the CFP By-laws.

THE OPEN LETTER

MEMBER GI3GI EVANGELICAL PRESS ASSOCIATION

'ISSN 01947125

EXECUTIVE EDITOR WILLIAM BRAFFORD

Mall Address Below

PRODUCTION MANAGER MATTHEW MCGOWAN

502-339-0204 Mail Address Below

EDITORIAL BOARD AND STAFF Dr B Clayton Bell. Mr William Braflord, Dr M Douglas Harper. Jr . Dr Myers Hicks, Dr Roger Kvam, Dr Matthew McGowan, Mr D A Sharpe

Published bi-monthly except July/August by the Covenant Fellowship ot Presbytenans, 8134 New LaGrange Rd , Suite 228. P O Box 22409, Louisville. KY 40222-0409 Second class postage paid at Louisville, KY and at additional mailing oflices Send correspondence to Covenant Fellowship ot Presbytenans Postmaster Send change ot address order to THE OPEN LETTER, P O Box 22409. Louisville. KY 40222- 0409

By Dr. Roger A. Kvam, Pastor First Church, Quincy, Massachusetts

Strange and wonderful are the ways of the Holy Spirit in dealing with the diver- sities that characterize the Body of Christ. However, it should surprise no one that di- versity, so implicit in a national church, has some unhappy consequences when it comes to theology and belief. The variety of concerns about our faith and life is mir- rored in the proliferation of special organi- zations (as recognized in Chapter IX of the Book of Order) seeking to advance certain causes or emphases in the church. These groups, of which Covenant Fellowship is one, have been called into existence by a felt need to remind the “establishment” of the church of convictions and commit- ments which may be neglected or even ig- nored in the official programs of the church.

Those within the official bodies of the church were, no doubt, concerned about the larger meaning of these aggressive and pro-active organizations within the fabric of a national church. The Task Force on Theological Pluralism grew out of the con- cerns that were raised in the Committee on Pluralism and Conflict of the Advisory Council on Discipleship and Worship. This group sought to study and think about the value of diverse theological positions, the limits of theological diversity within the church, and ways in which that diversity should be dealt with in our particular Christian community.

The result, “Is Christ Divided? Report of the Task Force on Theological Pluralism Within the Presbyterian Community of Faith”, written by the Rev. Joseph D. Small, a pastor from Rochester, New York, and now a staff member of the Theology and Worship Unit in Louisville, is an impressive study paper. It has an overview of the history of diversities, bi- blically and theologically, in the Christian community of the ages that is instructive and suggestive. It contains a valuable affir- mation as to the centrality of our convic- tions about Jesus Christ and suggestions about the limits of diversity within a Chris- tian community. It laments the poverty of our theological discourse in governing bodies and calls us to a new effort to hear each other in order to rescue our Christian community from a reliance upon mere pol- ity and practice in living together.

Because of space limitations, I propose only to introduce the report’s salient themes and to suggest where it seeks too easily to make molehills out of mountains, even to trivialize enormous issues that can-

not make for an easy peace in a continuing struggle over the nature of Christian belief and practice.

Mr. Small's tour through Christian church history, biblical emphases and in- terpretation, and theological and confes- sional distinctions and dissimilarities is in- structive. We know these things, and yet seem strangely unaffected by the realities they suggest. All too often, instead of fuel- ing theological discourse and debate, they seem to suggest, as the late Lefferts Loetscher of Princeton (quoted by Small) described the results of the old fundamen- talist-modernist controversies, that “the less theology the better" would be the way to handle our relationships within the church.

Small is emphatically right when he writes that “The church’s preference for ‘unity in mission’ over ‘unity in theology' has led tojmityjn neither. ’’ The call of this paper for the churcfun its various govern- ing bodies to be unafraid of discussing theology is one that deserves to be heard and heeded. Whether it is possible rather than palatable is a further question.

The most heartening part of this paper is in its Christological affirmations which set the context within which theological diver- sity can take place. There must be one place where Christians begin their commu- nity, and Small finds this central event in the resurrection of Jesus from the dead.

“It was the joyous experience of a growing community of men and women that the crucified Jesus was now the risen Christ, present in the community. Were it not for this ex- perience, the narratives of Jesus’ life and death would be of little more than passing interest if, indeed, there were any narratives at all.”

The Christian community comes into existence through the encounter of men and women with the Risen Christ. Whether this encounter occurs in the first or twentieth century, it demands a response on the part of persons to the call of Jesus.

“Wherever we look in the New Testament — whether at Gospels or letters, at confessional formulas, worship, proclamation, or mission — the unifying reality is that the man Jesus and Christ the Lord are one. It is this central unifying affirmation which shapes Christian faith in all its diversity, marking it off from any other expression of religious experi- ence.”

Out of this response, the new life in the Spirit makes for a radical change in any person’s life as one finds all the par- Conlinued p. 7

2

May -June, 1989

News of the Church and the World

NEWS BRIEFS

♦ THE CHRISTIAN INTERNA- TIONAL Gift House will be at the 201st General Assembly in Philadelphia, J une 6- 14. Displayed will be handcrafted items from around the world. Many come through SERRV, a branch of Church World Service and Self Help of the Men- nonite Church. After expenses are paid, any profit goes to overseas refugee and educational programs. The Gift House has been at the Assembly 17 times. It is coor- dinated by Fred and Eva Christian of Swarthmore, Pa.

♦ IS NUCLEAR DISARMAMENT compatible with Christian evangelism? will be the basic issue addressed by a three- day seminar on Evangelism and Peace- making to be held June 1-3 at Princeton Seminary. Leaders for the seminary will be Gary Demarest and Richard Killmer of Louisville, PC (USA) staff; Ronald Sider, president of Evangelicals for Social Action; Robert Moore, director of the Coalition for Nuclear Disarmament in Princeton; Clarice J. Martin of Princeton Seminary; Kathleen 0‘Connor of the Maryknoll Center; and Ronald C. White Jr. of Huntington Library, San Marino, Calif. Information can be obtained by call- ing 609/497-7990.

♦ TWO NEW APPOINTMENTS to the staff of the Office of the General As- sembly Council have been announced: Presbyterian minister Robert M. Gwaltney has been named coordinator of finance and budgets, a position in which he is currently serving as interim. He was one of the first to arrive in Louisville following the 1987 Biloxi Assembly. He served as staff for the facilities coordinating group and directed the development of the Pres- byterian Center. Frank M. Diaz has been appointed coordinator of policies and spe- cial projects. Diaz, pastor of El Buen Pas- tor church, Austin, Texas, has many years of experience in industry and at all levels of the church. He will be responsible for G AC relationships with the General Assembly. (PNS)

♦ EYEGLASSES TO VENEZUELA was the mission of Presbyterian minister Jim Hutchinson of Salina, Kan., who traveled there recently with Volunteers in Optometric Services to Humanity. They distributed over 8,000 pairs. The Presby- tery of Northern Kansas assisted with travel costs.

Presbyterians for Renewal Organize in St. Louis

By M. Anderson Sale Outlook Correspondent

Approximately 975 Presbyterians re- sponded to a “Call to Renewal” April 20- 22 in the comfortable surroundings of the Adams Mark Hotel beneath the St. Louis Arch to pray, to sing, to discuss, to organ- ize, and to commit themselves to a cove- nant for the renewal of the Presbyterian Church (U.S. A.). In doing so, they brought together two Chapter 9 organizations — Presbyterians for Biblical Concerns and the Covenant Fellowship of Presbyterians — under the new banner of Presbyterians for Renewal. With PBC and CFOP going out of existence later this year, leaders of the new group hope to expand the former constituencies significantly.

According to organizers, who originally expected no more than 600, nearly every state was represented, with the largest con- tingents coming from Missouri, Texas, Pennsylvania, Illinois, Kentucky and Cali- fornia. Approximately sixty percent were clergy and over one-third was female, with a scattering of racial ethnic participants.

Paul Watermulder, pastor of First church, Burlingame, Calif., chair of the conference steering committee, welcomed participants.

ON THURSDAY EVENING, Samuel H . Moffett, professor emeritus at Princeton Seminary, gave the keynote address. Warning against self-righteousness and false expectations for such a renewal un- dertaking, he exhorted participants away from “ecclesiastical fundamentalism” with the observation, “Connectionalism without renewal is like tying two dead dogs to one another.” He held renewal and mis- sion firmly together and called upon those who want renewal to begin with confession of sin and true repentance.

In response, C. Kenneth Hall, modera- tor of the 200th General Assembly, spoke passionately about his hope for renewal within the PC(USA) and his willing par- ticipation in this event as “a moment of grace” for the church. He spoke optimisti- cally about the state of the church today and about the hunger for mission and evangel- ism. In response to Moffett, he said that

M. Anderson Sale, a Presbyterian minister, is executive presbyter of Missouri Union Presbytery, Jefferson City, Mo.

renewal without connectionalism has its dangers also.

After a lively question-and-answer pe- riod, the assembly then broke for the first of two time slots devoted to regional meet- ings (East, Southeast, Midwest, Southwest and West)) for prayer and further reflec- tion.

FOLLOWING FRIDAY MORN- ING worship, Jack Rogers, General As- sembly staff associate for theological stud- ies, discussed the twentieth century decline of the Presbyterian Church, placing it in historical perspective. It involves the complex interplay between polar tenden- cies in the American Presbyterian tradi- tion, he said, between the Old and New Side/Schools, between public policy and personal piety agendas. “We will not re- solve our problems until we realize that we need each other. We are not really being the church unless both the personal and the public agendas, both piety and social wit- ness, both meaning in life and mission in the world are given full expression.”

He described the process that lay behind the development of the Life and Mission Statement, approved in 1985, which he believes did not adequately reflect the pri- orities of the grass-roots church. At the national level, advocates of the public- policy agenda have been the dominant force since reunion, he said. He received warm applause when he remarked, “The fear of General Assembly leadership is that to fund a personal piety agenda is not to fund a public policy agenda. We must assure them that this is not so.”

Using Old Testament images, Rogers suggested that the present discord within the PC(USA) is most akin to the Divided Kingdoms of Israel and Judah, the com- mon weakness being the sin of division.

To foster renewal, Rogers advocated a “pluralistic doctrine of the church.” “We must,” he said, “synthesize the public and the personal agendas in our understanding of the church.” The task will not be easy because “the number of people on the na- tional staff who represent the personal piety agenda of the church at large is scan- dalously small.”

(Continued on Page 6) ay 22, 1989 THE PRESBYTERIAN OUTLOOK 3

F

V

4*

Overtures 97-100 (1989) and 169-172 and 175-179 (1988)

1989 Overtures*

No. 97 — To take actions in re- sponse to human rights violations in Romania. Eastminster. Nov. 1 5, 1988.

No. 98 — To endorse the donation of organs and tissues as part of our ministry. Grace.

No. 99 — To advocate designation of the first Sunday in August as Na- tional Peace Day. Boston.

No. 100 — To clarify participation in major medical plan and to reinstate the optional coverage for dependents. Cherokee Presbytery.

1988 Overtures**

No. 169 — To investigate the feasi- bility of establishing two separate of- ferings for the two causes presently represented in the Christmas Joy Of- fering. Greater Atlanta.

No. 170 — To rescind the decision by the General Assembly Council to fund expenses of participation in the National Council of Churches and the World Council of Churches from the per capita budget. San Francisco.

No. 171 — To direct the Social Jus- tice and Peacemaking Ministry Unit to develop integrated strategy regard- ing the promotion of self-development in all areas. Tres Rios.

No. 172 — To call upon Israel and

the surrounding Arab nations to cease hostilities and to begin a peace proc- ess. Alaska.

No. 175 — To amend Book of Order G-l 0.0201 regarding session meet- ings. Missouri River Valley.

No. 176 — To amend Book of Order G-l 0.01 02k concerning the examina- tions of newly elected officers. Phila- delphia.

No. 177 — To amend Book of Order G-l 4.0600 to grant honorary member- ship to retired ministers of the Word and Sacrament. Lackawanna.

No. 178 — To amend Book of Order G-l 4.0201 a to allow longer terms for elders and deacons. Grace.

No. 179 — To refer the matter of certification of interim pastors to the Church Vocations Ministry Unit and to instruct the unit to set qualifica- tions to be met by applicants. Wabash Valley.

* This concludes the list of 1989 overtures which will be considered by the 201st General Assembly. Any oth- ers received will be referred to the 202nd Assembly. The deadline for submission to the Office of the General Assembly was April 24.

** Received toolate to be considered by the 1988 Assembly. □

Biblical scholar and former Outlook editor are honored at Princeton

Bruce M. Metzger, internationally rec- ognized New Testament scholar and Bible translator, and George Laird Hunt, relig- ious journalist and recently retired editor of The Presbyterian Outlook, will receive distinguished alumnus awards from Prin- ceton Theological Seminary at the institution’s alumni/ae reunion banquet to be held in Princeton on May 26.

Metzger, a 1938 graduate of the semi- nary, has devoted a career to translating and editing early manuscripts of the New Testament for the Revised Standard Ver- sion of the Bible and has served as chair of the RS V revision committee. His scholar- ship in the field of New Testament Studies is internationally acclaimed; he has con- tributed over 25 books to the field as an author and editor.

Hunt received his M.Div. degree from Princeton Seminary in 1 943 and went on to a distinguished career in the Presbyterian Church as a pastor, educator, ecumenist, writer and editor.

As a pastor, he served congregations in Wilmington, Del., Penn Wynne, Pa., and Fanwood, N.J. As an educator, he served on the staff of the Board of Christian Edu- cation of the United Presbyterian Church (U.S.A.) in Philadelphia. As an ecumenist, he was the first executive director of the Consultation on Church Union. And from 1979-89, he served as editor of The Presby- terian Outlook , carrying out an insightful and prophetic ministry. (Based on Prince- ton Seminary news release) □

Thank Offering allocations selected

More than $1 million collected during the Presbyterian Women’s 1988 Thank Offering was recently allocated to 114 mission and health projects in the United States and abroad.

The Creative Ministries Offering Com- mittee selected the projects based on meet- ing the needs of hurting people, and in accordance with the concerns and policies of the Presbyterian Church (U.S. A.). Most of the allocations are one-time grants.

A recommendation was made by the committee to call the annual event “Health Ministries/Thank Offering.” The name change was suggested as an attempt to give greater emphasis to the support of health programs which receive money each year from the offering. More than $260,000 of the 1988 offering will go to hospitals and clinics overseas.

For more details on the projects, contact

4 THE PRESBYTERIAN OUTLOOK May 22, 1989

Marilyn Clark, associate for mission par- ticipation, Women’s Ministry Unit, 100 Witherspoon St., Louisville, Ky. 40202 (502/569-5401). (PNS) □

McClurg addresses Pope John Paul II

Pope John Paul II told a high-ranking National Council of Churches delegation recently that “we must walk the path of reconciliation together” as the Third Mil- lennium of Christianity approaches.

The Roman Catholic pontiff greeted the U.S. Protestant, Anglican and Ortho- dox group in his library as they neared the conclusion last month of five days of intensive conversation with officials of the Vatican Curia. The delegation, which was headed by Presbyterian minister Pa- tricia McClurg, the council’s president, discussed a variety of topics including

ecumenical goals for the year 2000 and beyond.

In her address to the pope on behalf of the delegation, McClurg recalled the Pope’s visit to the United States in Septem- ber 1987 and pledged that the NCC would continue to develop joint programs with American Catholics. She cited one of her own major concerns, the promotion of justice and peace in South Africa, as an area in which the NCC and the U.S. Na- tional Conference of Catholic Bishops already are committed to work together.

The U.S. delegation included Arch- bishop J. Francis Stafford of Denver who, at a concluding news conference, ex- pressed his conviction that the conversa- tions in Rome will encourage other col- laborative efforts in the United States. Archbishop Stafford chairs the U.S. Catholic Bishops’ Committee for Ecu- menical and Interreligious Affairs. (Marj Carpenter, PNS) □

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Campus News

United in Purpose

Commencement speakers Dr. Jay Kesler and Menes Abdul - Noor directed graduates toward kingdom goals.

a T? or Christ and His Kingdom,” wA said Dr. Jay Kesler, “is a banner

JL that I have heard across the globe, and it has touched my life very per- sonally in many, many ways.” His speech on May 1 3 at Wheaton’s undergraduate Commencement challenged today’s graduates to continue, like the Wheaton alumni before them, to enhance and define that slogan.

Kesler explained how, for much of his Christian life, he struggled to understand the meaning of the biblical concept of the kingdom of God. He found a meta- phor to help him understand it after he read Aleksandr Solzhenitsyn’s The Gulag Archipelago. In his book, Solzhenitsyn describes Russia in the early decades of this century as a place where prison camps were so numerous and proximate that, if visible from the sky, they would appear as a chain of islands in the sea — an archipelago.

Solzhenitsyn believed that the people sent to these prisons because of their discord with the system gained a special insight and knowledge while there. Af- ter they were released, they returned to their homes, but they had been changed. In his book, Solzhenitsyn predicted that these people would become so numerous, and their ideas, bom from experience, would be so strong, that they would soon begin to affect the culture as a whole. “A great group of people, having a special knowledge, begin to affect their culture"

“When I read that particular section of the book," Kesler said, “I had for the first time a clear insight into the Wheaton College cornerstone, For Christ and His Kingdom." Establishing his kingdom, “God put into existence a citizenship within a citizenship." A special knowl- edge separates believers from the rest of the world, yet as they live and work in this world, they cannot help but affect it.

"When I walk up the steps of Blan- chard, and see the names on the wall of Wheaton Graduates who have served overseas, I am extremely grateful for a college with a slogan, For Christ and His

Kingdom. The legacy, however, of our heritage, must be earned by each genera- tion."

“I’d like to offer something ot what I believe the Scripture teaches about keep ing that banner from be- coming a dead slogan or a memory. There are three great New Testament meta- phors about the kingdom.

The first Jesus spoke when he said, ‘You are the salt of the earth.’” Salt, Kesler said, is both a condiment and a preservative, but, however you interpret the metaphor, salt is a minority element. It is used in small amounts, and its flavor, once it has been added to food, cannot be extracted.

Citizens of the kingdom of God should expect to be a minority element, and are called to leave behind them a distinct, lasting flavor.

“Jesus used a second metaphor. He said, ‘You are the light of the world.’

1 believe that there is a re- lationship between light and putting forth absolutes in a world of relativism,” said Kesler. He suggested three absolutes to stand for: first, Genesis 1:1, “In the beginning God created the heavens and the earth;” next, God’s Word is trustworthy, and last, Jesus Christ is the Son of God.

“Finally, Jesus said, ‘I am sending you forth as sheep among wolves.’ The suffering Christ is the only Christ that speaks to certain parts of the world,” Kesler said, “and certain alumni of Wheaton will suffer. They will pray and seek relief; in this life, it will seem they get none. This will not mean they are not carrying out the mandate, For Christ and His Kingdom. It means that God is, through their lives, specially revealing himself as he revealed himself through his Son.”

“The kingdom of God is not left with us as a group of static ideas,” Kesler con- cluded, “but entrusted to his Church." “For Christ and His Kingdom.I pray that these cold, chiseled words would invade the hearts of young men and women who

Dr. Jay Kesler, president of Taylor University, was Wheaton's undergraduate Commencement speaker.

would go with their forbears across the earth with the determination that For Christ and His Kingdom would never become an empty slogan.God bless you."

• • •

^ ^ f oday I want to share with you

what I feel is our number one M need, as nations, churches, families, and individuals,” said Graduate School Commencement speaker Rev. Menes Abdul-Noor. “We need repairers of the breach.”

Those from among you shall build the old waste places.You shall raise up the foundation of many genera- tions and you shall be called the repairers of the breach.

(Isaiah 58:12)

“First, we need repairers of the breach who are open to God and to their fellow men," said Rev. Abdul-Noor. “In many places around the world, the Church faces a serious breach. The Church is with- drawn into itself more than it is open to

8

Wheaton Alumni

away, or simply didn’t answer.

But many women were interested in Martha’s invitation to an American tea party. Martha held cooking classes in her home each week, and while the food cooked, she taught Bible. “They listened politely, but couldn’t understand a God of love, and had no word for sin,” says Martha. “Free cooking lessons kept them coming, and when I became their friend, they began to open up.”

One woman rebuffed her for three years, then came one day asking about Christ. She told Martha, “For years I saw you willing to take rejection, abuse, and ridicule. I decided if Christianity is that important to you, it must be important for me." Although husbands often laughed at their Christian wives, they could not help noticing changes, as these women learned forgiveness and patience, demonstrating Christ’s love in their home.

The Hokes put these women in con- tact with churches near their home. Don also founded a church at the Institute. Martha organized bilingual Christian Women’s Clubs, which attracted upper class women, because they could tell their husbands they were studying Eng- lish. These began in Tokyo and on mili- tary bases, but have spread throughout Japan.

In 1973, Don’s Wheaton classmate, Billy Graham '43, asked him to be execu- tive director of the first International Congress on World Evangelization, in Lausanne, Switzerland. The Hokes faced a “heart-rending decision." Was it time to make the Institute completely indigenous by appointing a Japanese president?

After much questioning and prayer, Don turned the college over to an acting president, and the Hokes said good-bye to friends of 21 years, promising to return if needed.

The Institute and women’s clubs con- tinued to grow while the Hokes went to another land and another work. Don was executive director of the Congress, which was attended by 4,000 Christian leaders from 1 50 nations. He also founded an Evangelical English-speaking church in Lausanne. And Martha again turned to the needs of women, establishing Chris- tian Women’s Clubs in three major cities of Switzerland, as well as starting home Bible classes.

Since returning to the U.S. in 1974,

the Hokes have continued to find new ventures in ministry. Don was the first di- rector of the Billy Graham Center, which began in a house on Washington Street in Wheaton, while he and others planned for its present home. For the past 1 1 years they have lived in Knoxville, Tennessee, where Don is senior pastor of Cedar Springs Presbyterian Church. Martha teaches Bible classes, and also speaks at women’s retreats and church groups around the country. And they work to encourage a new Japanese church that meets in their church.

This summer Don was back in Japan for the dedication of Tokyo Christian

Past recipients of the Distinguished Service to Society Award tell a story of outstanding con- tributions to our world. These men and women have demonstrated the impact of their Christian faith on areas as diverse as science, teaching, missions, medicine, business, and journalism.

1953 Dr. John R. Brobeck '36

1954 Mr. Howell C. Evans '22

1955 Dr. J. Laurence Kulp '42

1956 Dr. Stephen W. Paine ’30

1957 Dr. Billy Graham '43

1958 Dr. Ruth Kraft Strohschien '27

1959 Dr. Paul E. Adolph '23

1960 Dr. Everett D. Sugarbaker ‘32

1961 Dr. Carl FH Henry ’38

1962 Dr. and Mrs Howard F. Moffett ’39

1963 Mrs. Elisabeth Howard Elliott '48

1964 Dr. Lawrence H, Andreson '35

1965 Dr. Samuel H. Moffett '38

Dr. Elizabeth Jaderquist Paddon '26

1966 Dr. Titus M. Johnson '28

1967 Dr. David H. Paynter '44

1 968 Mr. and Mrs. Lyndon R. Hess '3 1

1969 Mr. Norm A. Aldeen '38

1970 Mr. Harold G. Mordh '48

1971 Dr. Paul B. Stam '44

1972 Dr. Donald E. McDowell '46 Dr. Elois R. Field '45

1973 Dr. Eleanor Soltau '38 Dr. Paul W. Gast '52

1974 Mrs. Dorothy Horton Galdc '34 Dr. and Mrs. John Elsen '42

College’s new, expanded campus, then in Manila for Lausanne II, the second Inter- national Congress on World Evangeliza- tion. Don will retire soon from the pas- torate, but he and Martha expect to con- tinue in Christian service. Don hopes to return to writing; he has authored three books and numerous articles.

“Our work in foreign lands helped us to major on the majors and minor on the minors of Christianity, to tear down denominational and racial barriers," says Martha. “We have been given a broader world view, so we can never be content with tunnel vision, but will always be reaching out.” •

1975 Mr. Charles Hess '25

1976 Miss Ruth Hege '30

Dr. O. Grant Whipple '34

1977 Rev. David M. Howard '49. M. A. '52 Dr. Kenneth N. Taylor '38, LL.D. '65

1978 Dr. Violet E. Bcrgquist '39

Rev. Grover C. Willcox '44, B.D. '46

1979 Dr. Willard M. Aldrich '31

1980 Miss Gertrude E. Kellogg '44 Dr. Roy W. Lowrie '52

1981 Dr. Richard C. Halverson '39. LL.D. '58 Dr. John F. Walvoord '31 , D.D. '60

Dr. Larry E Ward '49

1982 Mr. Julius B. Poppinga '50

1983 Mr. Robert C. Blaschke '49

Mrs. Adrienne Andrews Leslie '56 Dr. William H. Leslie '54, M.Div. '61

1984 Dr. Robert A. Cook '34

1985 Dr. Donald R. Johnson '48 Mrs. Ruth Hollander Long '45 Dr. Burt E Long '40

1 986 Mr. Henry W. Coray '26 Dr. H. Wilbert Norton '36 Dr. Harold Lindsell ‘38

1987 Mr. Donald A Kruse '52 Dr. Mildred L. Larson '47 Mrs. Sarah Buller Mattson '37 Dr. J. Stratton Shufelt '34

1988 Dr. Henry Wilbur Aulie '41 Mr. Robert D. Foster '43 Dr. George Kollmar '38

1989 Donald '41 , M.A. '44, D.D. '59 and Martha Cowan Hoke '45

Dr. Torrey Johnson '30

Dale '50, M.A. '51 and Betty Swam Oxley '47

NOMINATIONS SOUGHT FOR ALUMNI AWARD

We invite your nominations of alumn, who have exhibited the qualify of service worthy of the Distinguished Service to Society Award. Please refer to the list of past recipients for alumni ineligible for nomination because they have been honored previously.

Street AtLheis -

_Lai( Name - City

Place of Smurr Your Name —

YottrAddreu -

Please attach any additional information on the nominee that would be helpful in considering him/her for the award.

A History of Service

August /September 1989 1/tfCe^yv CcUzfte- ^ •***

7

Newsletter Copy:

SMITHSONIAN RESIDENT ASSOCIATE PROGRAM

March 11. 1988

KOREA : NEW PLAYER ON THE WORLD SCENE

Under the Auspices of the Embassy of the Republic of Korea Distinguished Guest Speakers/Embassy Reception Young-Key Kim-Renaud, Coordinator/Moderator

Host of the 1988 Summer Olympics, nation with the highest growth rate in the world this decade, America's sixth largest trading partner and key strategic ally in the East Asia, the Republic of Korea is bursting upon the world scene as a new significant player. Who are the people behind this sweeping change from a reclusive kingdom merely a century ago to a vibrant, modern industrial state with a world-wide reach? In a six- part course, well-illustrated with slides, distin- guished scholars speak on Korea 's strategic location, spiritual and cultural fabric of its people, their history, their artistic and other achievements , and new opportunities in a changing world to provide an under- standing of the roots of this East Asian nation and of the contemporary issues involving Korea and the world.

* July 6 Land, People, and History Gari Ledyard. Professor

of Korean History, Columbia University. Challenges of Korea's environment, achievements of its culture, and its long history.

* July 13 Cultural Heritage: Traditional Religions and

Customs Samuel Moffett, Henry W. Luce Professor of Ecumenics and Mission (Emeritus), Princeton Theological Seminary Bud-

dhist, Confucian, and Shamanist practices introduced with slides. Remarks on changes brought about by the introduction of Christianity.

* July 20 Nation in Transition Han-Kyo Kim. Professor of

Political Science, University of Cincinnati. Major changes in progress in Korea's domestic and external political situation. Prospects for democratization and stability. Likelihood of continued North-South dialogue. Seoul Olympics and its effect on Korea's international status. A candid analysis.

Comments - Ralph N. Clough, Professorial Lecturer, Coordinator of China Studies, School of Advanced International Studies, Johns Hopkins University;

- David I. Steinberg, Former President of the Mansfield Center for Pacific Affairs;

- John Merrill, Foreign Policy Analyst, U.S. Department of State.

* July 27 Miracle on the Han River-John T. Bennett.

President of the Korea Economic Institute of America. Korea's economy: 30-fold growth in 30 years. Prognosis for

continued growth. U.S. -Korea relation: threat or partner? Is it a model for other countries?

* August 3 An Art Historian's Tour Junghee Lee. Research

Associate, Korea Institute, Harvard University. Major treasures and monuments from 5,000 years of Korean art history Tour of historical provinces, scenic sites, and museums through slides. Contemporary, western-influenced art and architecture such as the newly constructed Olympic stadium

* August 10 Ambassador's Residence Reception [The recently

constructed residence is a striking blend of traditional Korean architecture and modern construction techniques and materials.]

The series is coordinated and moderated by Young-Key Kim Renaud, Associate Professor and Director of the Korean Language and Culture Program at George Washington University.

(Code: )/Wed., 6 p.m (1 and 1/2 hours)

July 6 through August 10, 1988 (6 sessions)

MAY 1988

The Soviet Union Under Gorbachev p. 21

Distinguished Soviet affairs experts ex amine Gorbachevs Soviet Umoa

The Republic of Korea: New Player on the World Stage p. 30

Course with Embassy reception.

Frank Lloyd Wright p.

Architect Thomas Casey, a Wright fel- low, presents a slide-illustrated discus- sion of the master’s work, ideas, and philosophy. Additional Wnght programs throughout this issue.

Life Along the Chesapeake Bay p. 24

Lectures, stories, and a bay excursion.

Language: Mirror of the Mind p. 24

The mysterious connections between language and the mmd are revealed by prominent members of the linguistic and psychological communities.

Vermont Music Festival p. 12

Three-day tour m the breathtaking Green Mountains.

Cool Jazz for Hot Nights! p. 3

The sounds of jitterbug’s heyday come alive in three evening concerts cele- brating the swing era of the '30s and '40s.

Evening Picnic at the

ZOO p. 38

This festive family event at the Nation al Zoo showcases musical entertain- ment and after-hours visits to the animals.

Assoaate

'e (J/mMUMM/t

Resident Associate Program

Smithsonian Institution, Washington, D.C.

Vol. 16, No. 9. May 1988

DISCOVER GRAPHICS Student Exhibition

May 1988

Smithsonian Resident Associate Program

Telephone: 357-3030

Newsletter Contents

• Performing Arts, page 3

• Films, page 6

• Lectures and Seminars, page 7

• Tours, page 12

• Courses, page 20

• Studio Arts, page 32

• Young Associate and Family Activities, page 38

• Young Associate Summer Camp, page 40

• Registration Information, page 43

Janet W. Solmger Dtrectorl Executive Editor Kathryn Stafford Editor

Edward Taylor Assistant Editor Edmund H. Worthy, Jr.

Associate Director. Programming Michael Cassidy

Assistant Director. Administration

Senior Program Coordinators

Roslyn C. Beitler, Young Associates

Anna Caraveh, Courses

Joanne Gigbotti, Studio Arts

Moya B. King, Tburs

Marcus L Overton, Performing Arts

Nancy P Rosnow, Lectures. Semtnars. Films

Susan Lee Swarthout, Discovery Theater

Program Coordinators

Penelope Pigott Dana Performing Arts

Karen M. Gray, Tours

Harriet McNamee, Courses

Katherine Wood, Lectures. Semtnars. Films

Dennis R. Smoot

Membership and Registration Manager Claudette E. Moore

Assistant Membership and Registration Manager

Xenia Sorokin Amelle

Assistant Registration Manager

Crystal Pruitt Fleary

Business Office Manager

Susan R. Mond

Coordinator of Volunteers

Joan Cole

Public Affairs Officer Frances C. Jacobowitz Marketing Manager Jacqueline Graze tte Development Officer

The Smithsonian Associate (USPS 043-210),

VoL 16. No. 9, May 1988. Published monthly by Resident Associate Program, Smithsonian Institution, 1 100 Jefferson Drive, S.W., Washington, D.C. 20560. Subscription pnce— $8. Second-class postage paid at Washington, D.C. POSTMASTER: Send address changes to The Smithsonian Associate.

Resident Associate Program, Smithsonian Institution, Washington, D.C. 20560.

FROM THE DIRECTOR

Summer with RAP

Many cultural and educational institutions complete their program schedules in May or June, closing their doors and leaving their constituencies adrift over the long summer months. At RAP. however, we believe that while beaches, pools, tennis courts, golf courses, and sails have their charms and we’re all in favor of them, Resident Associ- ates want and need the many intellectually stimulating opportunities only RAP presents throughout the year.

This May Associate begins to lay out our summer curriculum. The courses planned for July and August should once again prove to be a magnet for all of you who wish to continue to learn in exciting new fields of study, taught by high-quality instructors and conducted in the unique museum ambience of the Smithsonian Institution. Summer jazz, courtyard concerts, the Vermont Mozart Festival — and much more — offer delicious opportunities to expand your musical hori- zons. The Evening Picnic at the Zoo pre- sents an opportunity for RAP families to en- joy the National Zoo in the company of their fnends and neighbors with music and re- freshments to enhance the occasion. Sum- mer Camp is an experience not to be missed by our Young Associates ages 4 to 15. And Young Associates and their families can also enjoy one-day workshops, an "Evening with an Astronomer," free films, and performances.

You can travel near and not so near on our fabulous study tours, hear lectures by the most knowledgeable experts assembled; you can try your hand at all sorts of studio arts and leam or better your photography in our wonderful facilities.

So, do plan to ennch your summer with lots of Smithsonian experiences. Enroll early and often for the grand span of activities planned for you and make this June, July, and August memorable for more than a day in the sun.

Janet W. Solinger

The Resident Associate Program announces the fourth annual DISCOVER GRAPHICS Student Exhibition, opening on Saturday, June 4, from 2 to 5 p.m. at the National Mu- seum of American History (NMAH). The show features etchings and lithographs cre- ated in 1987-88 by students chosen for this special free program of studio and Smithson- ian museum printmaking instruction.

Students from public schools represented in the project are on hand at the opening to demonstrate etching techniques. Resident Associates are invited to visit this exciting

chnu/racp nf ctuHp-nf wnrk

The DISCOVER GRAPHICS Student Exhibition, cosponsored by RAP and the NMAH Office of Public Programs, remains at NMAH through the month of June. For more information, call 357-3030.

Gift Membership

Give a gift of membership in the Resident As- sociate Program for weddings, graduations, or just to celebrate spring! To give your gifts of membership to friends and relatives — enabling them to participate m RAPs exciting and enrich- ing array of activities and to receive all the bene- fits listed on page 42 — please complete the membership application on the facing page. You may photocopy more applications as needed In- clude instructions for the wording on our elegant gift cards and enclose a check payable to the Smithsonian Institution — RAP

The Cover

A view of the Enid A. Haupt Garden and the Castle. Photo by Robert C. Lautman.

2

May 1988

COURSES

THE SMITHSONIAN

WESTERN CIVILIZATION SERIES

Certificate of Participation Award Program

This new and innovative Smithsonian series investi- gates, through an enriching systematic approach, the immortal texts and ideas that constitute the foundations of Western civilization. Illuminating the touchstone works that have shaped the philosoph- ical and intellectual traditions of the West, respected scholars, in dynamic lectures and discussions, lead participants in an exploration of the societies from which great ideas sprang and highlight the lives of important thinkers and creators in each age.

THE MIDDLE AGES IN THE WEST

Third Course in Smithsonian Western Civilization Series Thomas F. Cannon, Jr.

(Note: There is also a daytime section of this course. See Courses at Noon.)

Readings of medieval masterpieces from the 6th to the 15th centuries become the gateways to the past, as they illuminate the ethics and aesthetics of the Middle Ages and concepts of democratic polity and civility. Participants study enduring themes of indi- vidual liberty and common profit, visions of human well-being and perfection, which first established the terms of human enterprise in the Middle Ages. Students become acquainted with the most influen- tial texts of the Middle Ages and of Western heri- tage, and learn to comprehend the key themes, ideas, and achievements of this complex era as they explore its vital and living connections to our time. • July 12 (Double session) 6 to 7 p.m. From Clas- sical to Medieval: Boethius' Consolation of Phi- losophy Introduction to the Middle Ages; themes of human freedom and responsibility; divine love and virtue.

7 to 8 p.m. Break.

8 to 10 p.m. Film: Decameron (color, 111 min.) Pier Paolo Pasolini's brilliant rendition of Boccaccio’s Decameron brings to life the irreverent, robust, and vibrant character of the late Middle Ages. Note: Film is sexually explicit.

ROMAN PRIVATE LIVES:

INTIMATE VIEW OF AN EMPIRE

Joseph J. Walsh

The ceremonies of public life, the splendor of monu- mental architecture, the tragedy and glory of mili- tary conquest — these are the principal facets of the Roman empire through which those societies that followed have come to understand one of Western civilizations most important empires. However, his- torians today increasingly find that it is only by exam- ining everyday life, family practices, and common belief systems that we can comprehend the intellec- tual and spiritual foundations of a civilization and the context from which public achievements and political acts spring.

This vividly illustrated course uses Roman cit- izens’ own writings, and their civilization’s physical artifacts — architecture, house interiors, plumbing, and public streets — to transport participants to the heart of ancient Rome. Participants intimately ex- plore the homes and habits of both the famed — Caesar, Cicero, Mark Antony, Claudius, Caligula, and Nero — and the ordinary citizen and sample the texture and values of day-to-day living.

• July 7 A Day in the Life: The Aristocrat •July 14 A Day in the Life: The Roman Noblewoman.

• July 19 The Old English Epic: Beowulf An illus- trated introduction to Anglo-Saxon culture; con- cepts of the people’s well-being and common wealth; the roles of king and warrior. Donald K. Fry, former professor of English at the State University of New York at Stony Brook and noted author of books on the subject.

• July 26 Medieval Myth and Romance: Tristan and Iseult Courtly literature and society; secrecy and trust; the gift of the lie.

• Aug. 2 Dreams and Well-Being: Chaucers Love Visions Nature, fortune, and the laws of kind.

• Aug. 9 The Human Fellowship: Chaucer's Canterbury Tales The contradictions between au- thority and experience; the state, the church, and free people; nobility and gentility.

• Aug. 16 Malory's Acts of King Arthur and his Noble Knights The Arthurian cycle; the rule of honor and the rule of force.

Thomas F Cannon, Jr., teaches medieval liter- ature at American University.

(Code: 347-506-01) Tues.. 6p.m. (1 ‘A hours)

July 12 through Aug. 16 (6 sessions)

Members — $68; Nonmembers — $94

Courses to Follow

• Renaissance and Reformation (October 1988) Through works such as those of Dante and Machia- velli's The Prince, an exploration of Italian humanism and the flowering of art.

• The 18th Century: The Age of Enlightenment (January 1989) The political, philosophical, and ar- tistic dimensions of the age of reason, and works such as Henry Fielding’s Tom Jones, Voltaire’s Candide, and Alexander Pope’s “Essay on Man.”

• The 19th Century: The Age of Revolution (April 1989) Change, development, and process — the in- dustrial revolution; Darwin and nature; Hegel and Marx and the meaning of history; Dostoyevski, Zola, and Ibsen, and their depictions of the individual and society.

• The 20th Century: Modem Times Ouly 1989) Einstein, Proust, Freud, Sartre, Churchill, and Keynes, and the character of our own times.

• July 2 1 A Day in the Life: The Roman "Mob" Life in the city for the poor.

• July 28 Life in the City: Miracles and Mirages.

• Aug. 4 Consolations of Life: Games and Shows The significance of Roman gladiatorial combat, char- iot racing, athletics, and theater.

• Aug. 1 1 Consolations of Life: Religion and Philosophy.

Joseph J. Walsh is a faculty member of Baltimore’s Loyola College and a fellow of the American Acade- my in Rome and the American School of Classical Studies in Athens.

(Code: 347-504) Thurs., 6 p.m. (IV2 hours)

July 7 through Aug. 11 (6 sessions)

Members — $60; Nonmembers — $86

LOVE AND POWER: FOUR GREAT TRAGEDIES BY SHAKESPEARE

The highest challenge for actors and scholars, and a joy for audiences, the plays of William Shakespeare offer a number of possible interpretations. Declining to make simplistic moral judgments, Shakespeare instead arouses curiosity, interest, and emotional sympathies while allowing distance within which au- diences and readers can form individual responses to the complex human dramas portrayed.

In this stimulating course of lectures, reading, and discussion, participants explore four great trag- edies— Romeo and Juliet. Othello, King Lear, and Antony and Cleopatra, studying each play's struc- ture, language, characters, and tone, and focusing on the themes of romantic love, filial love, the ten- sion between the demands of public and private worlds, and the technical aspects of Shakespeare's mastery of form and language. Participants should read Romeo and Juliet before the first session.

• July 5 Romeo and Juhet •July 7 Othello.

• July 12 and 14 King Lear.

• July 19 and 21 Antony and Cleopatra.

Adele Seeff is executive director, Center for Re- naissance and Baroque Studies, University of Maryland.

(Code 346-505 ) Tues. and Thurs. , 6 p.m.

(IV2 hours)

July 5 through July 21 (6 sessions)

Members — $56; Nonmembers — $78

Note: Arden editums of the plays are recommended.

THE IDEAL OF SAINTHOOD:

DEDICATION, VISION, AND MARTYRDOM

Mary Frohlich

The Roman Catholic traditions of sainthood and the veneration of saints represent powerful concepts that have become integral to our common language, describing doers of good. Singular examples of vir- tue and piety, Roman Catholic saints constitute a profound and complex aspect of Catholic theology, offering instructive models for a positive human relationship with God. This fascinating course ex- amines the lives of canonized saints and the changes in the concept of sainthood within the church, seek- ing answers to such questions as: What does can- onization entail? Is there a common denominator of sanctity amid the diversity of the "calendar of saints"? Is sainthood still possible in today’s world?

• July 6 What Makes a Saint? Mary as a Model of Sainthood.

• July 13 Francis of Assisi and the Mendicant Movement.

• July 20 The Spanish Mystics: John of the Cross and Teresa of Avila.

•July 27 Two Portraits of 19th-Century Spir- ituality: Therese of Lisieux and Elizabeth Ann Seton.

• Aug. 3 Martyrdom: From Ancient Rome to To- day’s World.

Mary Frohlich is a lecturer in the Department of Religion and Religious Education at Catholic Univer- sity and an assistant editor at the Liturgical Conference.

(Code: 347-502) Wed., 6p.m. (IV2 hours)

July 6 through Aug. 3 (5 sessions)

Members — $46; Nonmembers — $68

29

COURSES

May 1988

JAMES, WHARTON, AND FITZGERALD: NEW YORK FROM THE AGE OF INNOCENCE TO THE JAZZ AGE

Kim Moreland

James Fenimore Cooper once complained that there are no social manners for the writer to observe in America. However, three great American novel- ists— Henry James, Edith Wharton, and F Scott Fitzgerald — proved him wrong. Focusing on the rarefied social strata of New York dunng the intrigu- ing penod from the 1870s to the 1920s, these novel- ists depicted the rituals and relationships of high society from the inside, with meticulous insight and elegance.

This stimulating course explores great works by these major American novelists, analyzing their technical artistry; examining the themes they ex- plored— family relationships, marriage, the busi- ness world; and depicting the life of New York soci- ety dunng the period.

•July 6, 13 Henry Janies, Washington Square.

• July 20 Edith Wharton, The Age of Innocence.

• July 27, Aug. 3 Edith Wharton, The House of Mirth.

• Aug. 17 F. Scott Fitzgerald, The Great Gatsby.

Kim Moreland, assistant professor of English, George Washington University, is the author of a number of articles on literature of this era.

(Code: 347-510) Wed., 6p.m. (V/2 hours)

July 6 through Aug. 17(6 sessions)

Members — $56; Nonmembers — $78 Note: No class Aug. 10. TWENTIETH-CENTURY AMERICAN POETRY Pat Gray

American poetry has undergone profound changes since 1900, reflecting the turbulent currents of 20th-century history and the modem reassessment of values, modes of expression, and purpose that have transformed all artistic disciplines. Like the poets who preceded them, modem poets use meta- phor, rhythm, sound, and imagery, but in new and different ways, transmitting their individual visions and ideas through distinctive forms and voices. In this valuable course, participants are guided toward an understanding of modem American poetry, ex- amining modem techniques and styles and survey- ing modem American practitioners of the "supreme fiction, " from Robert Frost s tough pastoral voice to Sharon Olds' frank views of contemporary domestic life.

• July 6 Pointers for Reading: EstabUshing the Modem Voice Robert Frost.

• July 13 Developing the Voice T. S. Eliot, William Carlos Williams.

• July 20 Presenting the Vision Wallace Stevens, Hart Crane.

• July 27 Room for Diversity Randall Jarrell, James Dickey, Etheridge Knight.

• Aug. 3 Confessions Robert Lowell, Sylvia Plath, Anne Sexton.

• Aug. 10 In Praise of This Life Sharon Olds, Hen- ry Taylor.

Pat Gray’s poetry has been published in a number of publications. Winner of an Academy of American Poets Prize, she has taught poetry at the University of Virginia.

(Code: 347-503) Wed. ,8p.m. (V/2 hours)

July 6 through Aug. 10 (6 sessions)

Members — $56; Nonmembers — $78 Note: The course text. The Norton Anthology of Modem Poetry, can be purchased at the Smithsonian Museum Shops. Participants should read Robert Frost's poems " Mending Wall" and " Acquainted with the Night' for the first session.

INTERNATIONAL STUDIES

JORDAN: YOUNG NATION, ANCIENT LAND Under the Auspices of the Ambassador of Jordan Guest Speakers Embassy Reception Derar Jeradat, Coordinator/Moderator The nation of Jordan gained its independence from Britain in 1923, but the rich archaeological history of this ancient land stretches back over 1 million years to the Bronze Age. Since that time, Jordan has been home to the Canaanites, Ammonites, and other peoples. The Greek, Roman, Christian, and Islamic civilizations left behind magnificent physical evi- dence of their presence. Today, an oasis of stability and tranquility in the midst of a troubled region, Jordan possesses both a natural beauty and rich remnants of a proud history, inviting further explora- tion. In this engrossing six-session course taught by eminent experts, participants study the treasures of Jordan’s past and present on a fascinating vicarious journey.

The Cardo, "Street of Columns. " in Jerash, Jordan.

• July 12 Introduction to an Ancient and Modem Land History, religion, geography, political past and present; the king and queen and institution of mon- archy. Ismail Dahiyat, chief of Arabic program- ming, Voice of America; lecturer, Contemporary Arab Studies Center, Georgetown University. •July 19 One Million Years of Archaeology Bronze Age; biblical archaeology; the legacy of Greece, Rome and Byzantium; Baghdad, Damas- cus, and the centers of Islam; the Crusades and castles. Dr. James Sauer, American School of Ori- ental Studies.

•July 26 A Journey through Jordan From the spectacular beauty of the desert to 2,000-year-old cities, Crusader castles, and Red Sea beach resorts. Akram Barakat, director, Jordan Information Bureau.

• Aug. 2 The Economy: Past Progress and Future Prospects— Sultan Lutfi, deputy chief of mission, Embassy of Jordan.

• Aug. 9 The Middle East Conflicts Panel of experts.

• Aug. 16 Embassy Reception An evening of Jor- danian hospitality.

Derar Jeradat is cultural counselor, Embassy of Jordan.

(Code: 347-507) Tues. ,8p.m. (V/2 hours)

July 12 through Aug. 16(6 sessions)

Members — $60; Nonmembers — $86

THE REPUBLIC OF KOREA:

NEW PLAYER ON THE WORLD STAGE

Under the Auspices of the Embassy of the Republic of Korea Distinguished Guest Speakers Embassy Reception

Young-Key Kim-Renaud, Coordinator/Moderator

The main venue of the Seoul Sports Complex, Republic of Korea.

A reclusive kingdom merely a century ago, the Re- public of Korea today is a vibrant, modem industrial state whose influence extends around the world. Host of the 1988 Summer Olympic games, pos- sessor of the worlds highest economic growth rate in the 1980s, Americas sixth largest trading partner and key strategic East Asia ally — Korea is bursting upon the international scene as a significant new force. What is behind this fascinating meta- morphosis? In a timely six-part, slide-illustrated course, distinguished scholars offer an exploration of Korea past and present — its history; strategic location; social and cultural fabric; and the contem- porary issues involving Korea and the world.

• July 6 Land, People, and History: An Over- view— Gari Ledyanl, professor of Korean History, Columbia University.

• July 13 Cultural Heritage: Religions and Customs — Samuel Moffett, Henry W. Luce Pro- fessor Emeritus of Ecumemcs and Mission, Prince- ton Theological Seminary.

• July 20 Contemporary Political Issues: Nation in Transition — Han-Kyo Kim, professor of politi- cal science, University of Cincinnati; comments by Ralph N. Clough, School of Advanced International Studies, Johns Hopkins University; David I. Stein- berg, former president, Mansfield Center for Pacif- ic Affairs; and John Merrill, foreign policy analyst, U.S. Department of State.

• July 27 Korea’s Economy: Miracle on the Han River— John T. Bennett, president, Korean Eco- nomic Institute of America.

• Aug. 3 Five Thousand Years of Beauty: Scenic Sites, Artistic Treasures — Junghee Lee, research associate, Korea Institute, Harvard University.

• Aug. 10 Reception at the Residence of the Ambassador.

Young-Key Kim-Renaud is associate professor and director, Korean Language and Culture Pro- gram, George Washington University.

(Code: 347-513) Wed., 6p.m. (V/2 hours)

July 6 through Aug. 10 (6 sessions)

Members — $63; Nonmembers — $89 Credit for this course is awarded by the University of Maryland University College. Call 985-7010 I for details.

THE SMITHSONIAN INSTITUTION WASHINGTON, D.C. 20560

RESIDENT ASSOCIATE PROGRAM

Professor Samuel H. Moffett 150 Leabrook Lane Princeton New Jersey 08540

Dear Prof. Moffett:

On behalf of the Resident Associate Program and personally, I would like you to know how pleased we are that you are particip- ating in our program. The RAP courses, which are entirely tuition supported, provide a special opportunity for educated, highly motivated adults to continue learning under the guidance and stimulation of leading scholars from the Smithsonian and other institutions both local and nationwide. It is educators and guest speakers of your caliber who enhance the quality of the learning experience of our program. We are, therefore, most grateful for your interest and look forward to a mutually rewarding collaboration.

Enclosed are: two copies of your agreement and other pertinent

material that require your attention. We would appreciate your returning the original copy of the agreement at your earliest convenience.

I thank you once again for your contribution to the program. Should you have any general questions concerning your course, please feel free to call Binney Levine at (202) 357-3243.

Sincerely,

Harriet McNamee Program Coordinator Smithsonian Campus on the Mall Adult Courses (202) 357-3137

Enclosures

Travel expenses included in your honorarium are provided by the Embassy of the Republic of Korea.

THE SMITHSONIAN INSTITUTION WASHINGTON, D.C. 20560 (202) 357-3030

RESIDENT ASSOCIATE PROGRAM

September 8, 1988

Professor Samuel H. Moffett 150 Leabrook Lane Princeton, NJ 08540

Dear Professor Moffett:

On behalf of the Smithsonian Resident Associate Program, I would like to express my appreciation for your particular contribution to the "The Republic of Korea" course which added significantly to the success of our summer term.

Your time and support mean a great deal to us and to our participants, and I look forward to your continued association with our program. Any suggestions which you have for new course proposals will be greatly appreciated.

Again, my personal thanks for your valued participation. Sincerely,

Harriet McNamee Program Coordinator Smithsonian Campus on the Mall/ Adult Courses 202-357-3137

S*f4\ fa w?

Dr. Samuel Mofreu it an ordained Prctbylerian Church (U.S.A.) minuter and Professor of Ecumenict and Mission, Emcntut, at Princeton Theological Seminary. The son of pioneer missionaries to north Korea, Dr. Moffett served as a missionary to China from 1947-51. In 1955, Dr. Moffett went to Korea, where he continued his mission work until 1981 He is the author of Wher'er The Sun. The Christians of Korea. The Biblical Background of Evangelism, and Asia and Mission.

Belhaven College

StaCeij Oli/tistian ^ectuiie Seides

presents

Dr. Samuel Moffett

and

Mrs. Eileen Moffett September 12 and 13

“The Increase of Christ’s Government” Mission in the Modern Age

Monday, September 12 11:00 a.m. “Mission in the 19th Century”

2:00 p.m. “Old Religions in Modern Korea” 7:30 p.m. “Missions in the 20th Century”

Tuesday, September 13

2:00 p.m. “Contrasts in Mission: the Cases of China and Korea”

Barber Auditorium, Hood Library

Mrs. Eileen Moffett served with her husband as a missionary to Korea for 25 years. Mrs Moffett, who holds a master's degree in Christian Education from Princeton Theological Seminary, co-authored with her husband a Bible Study Guide on Philippians, Joy for an Anxious Age ; her latest publication is a children's book, Korean Wavs. She has taught summer school courses in Christian Education and Missions at Princeton.

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Star-Bulletin

SuturUuy. October 28 . 1989 □ A-7

| ON RELIGION

Princeton theologian coming to conference

By Becky Ashizawa

Star-Bulletin

His first inclination was to teach classical Greek — not enter the ministry.

But Samuel H. Moffett ended up in places like Korea and China, teaching church history and emerging as one of the preemi-

nent scholars on Christian mis- sions in Asia.

Moffett, now 72 and profes- sor emeritus of missions at Princeton Theological Seminary, will be in Honolulu next weekend participating in a missions conference at First Presbyte- rian Church on Keeaumoku Street.

He was born and reared in North Korea — his father, Samuel Austin Moffett was another pio- neer in missionary work — and left for the United States at age 18 to attend Wheaton College in Illi- nois.

Samuel H. Moffett

He received his master of divini- ty degree at Princeton Theologi- cal Seminary and a Ph.D. from Yale.

Moffett, who spent nearly four years in China and 26 years in South Korea, doesn’t believe the missionary movement has seen its last days.

“For a number of years, main- line churches believed that the age of the missionary was over,” Moffett said from his office at Princeton. “But that was due to a superficial impression.”

According to Moffett, many U.S. denominations believed their job was complete when missionary-es- tablished churches were taken over by native leaders.

But it was far from over. During the last few years, Western mis- sionaries have been working in “partnerships” with missionaries from other countries, he said.

"You may find Korean mission- aries working in Nepal with West- ern missionaries,” he said. He also * sees missionaries playing a critical role in monitoring the nationalis- tic fervor in the Asian churches.

"The danger is when churches

substitute patriotism for Chris- tianity — as a religion that leads to things like the Crusades,” Mof- fett said.

“I didn't downgrade patriotism while I was in South Korea. But our role was to remind churches that Christianity was not Korean nor American, but global.”

Moffett attributes the differ- ence between Christians in Asia and the U.S. to “age.”

“The Americans have gotten used to thinking they're Christian, whereas the Koreans and other Asians are more likely to know why they’re Christian,” he said.

First Presbyterian is hosting the missions conference in celebra- tion of its 30th anniversary.

Other conference speakers will be Ronald White, visiting scholar at Huntington Library in Califor- nia, and the Rev. Robert Owens, minister at First Presbyterian Church.

The church hopes to raise

i ^

$30,000 for distribution among four mission projects — two in Zaire and Thailand, and two in Honolulu.

The conference starts at 7:30 p.m. Friday and concludes with a worship service at 10:30 a.m. next Sunday.

The public is invited. There is

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Final Edition

oiume.i03/No.3i7 •

Serving the southern Son Joaquin Valley since 1 866

Copyright 1989 The Bakersfield Californian

Monday, Nov. 13, 1989

GOOD

MONDAY

MORNING

WORLD & NATION

HAZY SUNSHINE throughout the day with light winds ex- pected. High today in Bakersfield 75. Low tonight 42. High Tues- day 70. A 12

THOUSANDS OF Peru- vians defied rebel threats and voted Sun- day in mayoral elec- tions. Maoist guerrillas trying to disrupt the balloting killed a candidate and blew up a church and a school. A3

THE CONVERSION OF former Secretary of State George P. Shultz has experts predicting others from across the polit- ical spectrum will join ranks with those who see decriminalization as a workable solution to the drug problem. National drug control policy director William J. Bennett acknowl- edges that Shultz may draw others with him, but argues that legalization is a “dopey idea” and a “moral disas- s'lu‘tz ter” that won’t wash with

anyone who has been “within five miles off a crack house.” A3

STATE

PHILIPPINE PRESID1

Corazon Aquino prayed during

a Mass in Los Angeles for the happinesMmd fulfillment of her people, while outside the Roman Catholic church hundreds protested her administration. A7 >

—

T Qjp JVf TKE CALIFORNIA Optometric Association hopes to provide eye care to at least 100 of Kern County’s estimated 57,000 working poor and their families during a November campaign. A9

' A 73- YEAR-OLD FORMER missionary told a j Presbyterian church celebrating its 100th birth- day in Kern that the party was great, but , t they’ve got a lot of work to do. A9

CENTRAL

D'>tnrc.

svmtTS ?™D™G

Pastor: Presbyterians have a big job ahead

By TOM BRISSON

Religion editor

A 73-year-old former missionary congratulated a Presbyterian church celebrating its 100th birthday Sun- day in Kern, but said they’ve got a lot of work to do. 1 American Presbyterians are a small group in a large and problem-filled world, the Rev. Samuel Moffett ■of Princeton Theological Seminary said during services attended by several hundred at Bakersfield’s First

Presbyterian Church. Moffett is the Henry Winters Luce Professor of Ecumenics and Mission, Emeritus, at Princeton and a member of the Center of Theological Inquiry there.

The congregation celebrated the end of its centenni- al year over the weekend, with festivities that included a banquet and the presence of some of its former pastors Please turn to CHURCH / Ain

CHURCH: World has lost its way, Moffett says

i tho rpmedv t.o sin Christians were even fewer. Jesus

Continued from' A9~ and longtime church members. A historical drama was also written and produced by members of the

church. .......

First Presbyterian is affiliated with the Presbyterian Church (U.S.A.), which also celebrated the bicentennial of its general assembly this year.

“There are only 3 million of us in the Presbyterian Church (U.S.A.) Why does our little group of Presby- terians exist in this crowded world of 5.2 billion people?” Moffett asked. “I’ll tell you what it means — it means trouble.”

Moffett, a former missionary to China and Korea, said he believes “the world is fallen and sinful. ... I think, the reason Presbyterians are

here is to preach the remedy to sin and that is Jesus Christ.”

Presbyterians, he said, are a small group in one of the least populous continents on earth — only 6 percent of the vyorld’s population lives in North America, compared to 60 percent in Asia.

“What does this mean for Pres- byterians? I think it means we can no longer ‘celebrate our journey’ (quoting the motto of the denomina- tion’s bicentennial) as though the rest of the world didn’t exist,” he said, adding that God has not placed Presbyterians in one of the least crowded and most economically blessed of nations because they deserve it.

“What can we accomplish-?

We’re only 3 million. But the first

Christians were even fewer. Jesus had only 12 and they were shrinking, too ... but those pitiful few were enough to change the whole world,” Moffett said.

“Look at the world. It has lost the way. And we who know the way have been too self-centered.”

Most of the world is hungry and lives in sickness and pain, Moffett said. Half of the world’s population cannot read. He also noted that many of these hurting people live in the United States and in Bakers- field.

“If all this isn’t enough of a mission for you,” he said “you can do all that and still fail at the first great end of the church, to proclaim Jesus Chrigt, the deepest of our human needs.”

mm

s

Getting together

in Mexico

The Latin America Mission (LAM) has had the Wheaton stamp since it began some 70 years ago; many of its founding members were alumni. At a historic gath- ering last December, missionaries, staff, and board members from throughout the Americas gathered in Mexico for a conference to unite the mission and plan for its future. Apparently the Wheaton contingent in LAM is still going strong.

Row 1 : Dorothy J . Flory Qmjaela '59, Ruth Padilla Eldrcnkamp M.A '87. Neal E Idrenkamp M.A '87, Carol Estep Nelson '6 1 , R N '59 , Margaret Weir '59 , M . A '6 J . Cameron Nelson '6 1 , Lydia Splitter Lighmer '67, Susan Grosser '67, Betty Miller Derr '57. Row 2: Dayton Roberts, Nancy Hodges Marshall '54, Rene Fadilla '57, M.A. '60, Dave Baer (with son Christopher) '81 , Linda Smdlback Baer (with son John David) '80, Elizabeth Fletcher Isais '46, Juan Isais '66, Clayton L. Berg. Jr M A '62, Joann Schell Berg R N. ’50, Vivian Gay ’39, Mary Anne Herhusky Voelkel 79, M.A. '85, Lorraine Johnson Brotvn. Row 3: J. Murray Marshall '51, Arthur Brotvn '50, M A '53, Bob Jeffrey, Dr J Mervm Breneman '59, M.A. ’60, Dr. James Engel, Dr. John E. Stain '50, M.A '55, Dr. Samuel H Moffett 3£. Rev. Janvier W. Voelkel '56. Charles W. DerrG.S. '59, WilliamD Brown ?T M.A '69

couple resides in Oak Park.

Kara Jolliff ’88, M.A. ’89 and Darren Gould ’88 were married June 17 in Little Rock, AK. Alumni in the wedding were Charles Jolliff 76, Brett Gould '90, Timothy Stoller '88, Robert Dresclow '88, Sharon Averell ’88, Mary Schroeder '87, Cameron Wrohlewski '88, Tyson Warner '88, Dwight Reifsnyder '88, and David Gortner '88. Dar- ren is production manager at Infinite Video in West Chicago, 1L. Kara teaches speech com- munication/theater at North Central College in Naperville, 1L. The couple resides in West Chicago.

Kathleen Maddox ’88 and Corey Anderson ’88 were married December 23 in Rockford, 1L. Alumni in the wedding were David Erickson '86, Jonathan Peterson '88, Sarah Russell '88, and Beth Burgess '88. Kathleen works in the admissions office of Judson Gdlege in Elgin, IL. Corey works with sales/marketing for COMAC, Inc. of Batavia, IL. The couple resides in Geneva.

Julia Matson ’88 and Mark Jacobsen ’87 were married August 26 in Milford, CT. Alumni in the wedding were Ruth Matson '84, Joel Matson '80, Amy Jacobsen ’89, David Hoerle ’87, L. D. Hull '87, Stephen Meyer '87, Peter Beck '87, and Gretchen Beck '88. Julia works as a research assistant at Harvard School of Public Health in Boston, MA.

Mark is a third-year student at Harvard Law School.

Lisa Ann Walton ’88 and Mark Edwards were married June 3 in Hawthorne, NJ. Alumni in the wedding were Heather Bran- non ’88, Nanette Wilkerson '88, and Cindy Marlatte '88. Lisa is a genetic engineer for the Howard Hughes Medical Institute at Rockefeller University in New York City. Mark is a law student at Hofstra University in Hempstead, NY.

Lisa T rexler '88 and Mic hael Wiersema ’86

were married August 1 2 in Atlanta, GA. Alumni in the wedding were Shirley Gawle '89, Jacquie Woodruff '86, Rick Fox '86, Steve Sweatman '87, and Matt Nusbaum '84- Mi- chael is pursuing an M.Div. degree at Trinity Evangelical School in Deerfield, IL. Lisa is an office worker/receptionist in Vernon Hills, IL. The couple resides in Highland Park, IL.

Debra Eddleman ’89 and Jorge Garcia were married August 12. Susan Schauffele '89 was in the wedding. Jorge recently finished six years of service with MAP International, and is now a student at the College of DuPage in the ESL program. Dehra is a training coun- selor for Chicago Association of Retarded Citizens. The couples lives in Wheaton, IL.

Kathy Kleidon ’89 and Greg Mellowe ’90 were married December 30 in Minneapo- lis, MN. Whearonites in the wedding were Judy Bagot '89, Martin Dotterweich '90, Tom VanAntwerp '90, Mark Davis ’90, Laef Olsen '90, Peter Boatwright '90, Peter Nelson '90, Tim Winkler '90, and Amy Lindgren '89.

The ceremony was performed by Rev. Ken- neth L. Kleidon ’60, father of the bride. Greg is a graduate student at Florida State Univer- sity. The couple resides in Tallahassee.

Susan Manley '89 and Thomas Hubbard ’89 were married September 9 in Geneva, IL. Alumni in the wedding were Marie Hass '89, Christina Gardner '89, David Little '89, and Brian Funck '91 . Susan is advertising director for McCann Construc- tion Specialties Co. in Addison, IL. Thomas is production manager at Camcraft, Inc. in Franklin Park. The couple lives in Itasca, IL.

Cynthia Mauren M.A. ’89 and Peter Malvicini M.A. '89 were married July 1 in Lake Geneva, Wl. Cynthia is Christian edu- cation director at Syracuse Alliance Church in Syracuse, NY.

Julie House ’90 and Robert Pelletier were

married December 30, 1988, in Cleveland,

OH. Alumni in the wedding were Laura Welch '90, Karen Port '84, Debbie James ’80, and Kep James 79. Julie is a student at Ur- suline College, working on a B.S.N. Robert is an engineer for Parker Hannifin Corporation of Cleveland, OH. They live in Mayfield Heights, OH.

NEWCOMERS

Paul Springer ’73 and his wife, Pat, joyfully announce the birth of Leanne Elizabeth on March 7, 1989. She was welcomed by her brother, Daniel (3). They reside in Pasadena, CA.

Ralph and Christine Colao Carratura '74

proudly announce the birth of Ralph John III

April/May 1990

23

Field of Needs

Where urban conflicts and pain grow, social worker Rafael Anglada 73 and his family plant compassion.

By Rachel M. Greenhaw '90

Stories of city budget cuts, drug

related street warfare and decay- ing education in urban centers continue to crowd newspaper headlines, and we wonder what future is in store for American cities, particularly for Chicago. It is clear from their steadily in- creasing political participation that Hispan- ics will take an important leadership role.

Some political analysts have postulated, especially after the 1986 Chicago elections, that the future of the city’s politics belongs to the Hispanic bloc who comprise the new American immigrant class. Previously silent since their exodus from Mexico, Cuba, Puerto Rico and many Latin American countries, they now have begun to flex their substantial political muscle.

Comprising eight percent of the Illinois population, Hispanics are a richly diverse group, bringing together cultures and histo- ries vastly different from those with which

they now must coexist. Conflict is inevi- table; balance and integrity are desper- ately needed as new leaders strive to pull together Hispanic and other national groups to form a social and political unity.

Among those Hispanics well-equipped for leadership in today’s multi-racial cities is a resourceful, hard-working Wheaton alumnus and his wite, Rafael Anglada and Olga Figueroa-Anglada. As a couple, they have pursued careers in government social work even as funding for programs to continue these fields is on the decline.

During his student days at Wheaton, Rafael majored in Spanish with a secon- dary education minor, not expecting to devote himself to urban social issues. “1 developed an interest in being a social

worker on my own while working in

Chicago schools, seeing the great need for role models for kids from single-parent homes,” says Rafael. “I lacked direction professionally before I left Wheaton, but as I saw the great need in urban centers, I was drawn to the field."

Following his 1973 graduation from Wheaton, Rafael taught at a high school in the heart of Chicago’s near northwest side, largely an Hispanic neighborhood. Several years later, after gaining hands-on experience as a teacher/social worker, Rafael moved on to the Illinois Depart- ment of Children and Family Services, where he worked for a year and a half, and also met his wife, Olga. She earned an M.S.W. from the University of Illinois, and is actually the premier social worker in the family, according to Rafael. Olga is now involved in a social study with the Chicago board of education, evaluating families with handicapped children to assess whether the home environment is aiding or further hampering the student.

Rafael’s next destination was the Big Brother/Big Sister program, matching children from single parent families with volunteers who would devote several hours a week to the children. Three-and- a-half years in this program gave Rafael an opportunity to assist scores of children and families from Chicago’s diverse communities.

For Rafael and Olga, commitment to working with urban and family problems doesn’t stop after they leave the office. Dur- ing the past few years, they have contributed their weekend hours to the Catholic Arch- diocese of Chicago. As coordinators of the pre-marriage training program, the couple leads retreats for engaged couples in an effort to nurture stable and healthy marriages.

"Our ongoing involvement in this Archdiocese program has been a way to grow and learn. We have met a lot of couples who were very appreciative to see a stable mar- riage. We get a chance to share very person- ally with these couples, which has been a positive experience for us both," says Rafael.

Since September of 1989, their family life has moved into a new stage as Rafael was appointed a National Urban Fellow working with the New York City district attorney and concurrently studying for a master’s degree in public administration at Baruch College in the New York University system. The fellowship exists to aid minority students and urban dwellers in securing their advanced degrees, and in so doing to affirm the work and commitment of people like Rafael and Olga. Since this appointment, Rafael and Olga, with their two children, Rafael (7) and Karina (1), have been consid- ering a move to New York to live closer as a family and explore further career options.

In considering this relocation, both Olga and Rafael are poignantly aware of the breadth and depth of problems this city faces. Rafael especially notes the racial conflicts and ever- increasing drug-related violence that must be resolved.

“I don’t believe our system will change for the better until people begin to make better personal choices. Now is a time in which we need some very responsible Christians who know how to live and lead in an urban setting, Rafael states.

Rafael and Olga have committed themselves by words and actions to the many complex problems of urban centers. Their devotion in the political, religious, and family arenas reveals a certainty of calling and conviction, a certainty desper- ately needed on a constantly shitting urban landscape.

on August 27. He joins sister Gabnelle (5). Ralph is maintenance manager for Haband, Co. in Prospect Park, NJ. Christine is a homemaker.

Dave Lawrenz ’74 and his wife, Ann, joyfully announce the birth of Jenna Ann on

December 24- She was welcomed home by brothers Jason (6) and Joshua (2). Dave recently completed his twelfth year as an insurance agent with Northwestern Mutual in Wheaton, IL. Proud grandparents are Richard ’51 and LaVerne Lawrenz.aunt and uncle are

Stephen and Janet Ritter Olson ’74 announce the birth of David William on October 16. He was welcomed by sisters Eliza- beth (5) and Catherine (4). Steve is a manu- facturing technician with the Ford Motor Company and Janet is a homemaker. Proud

24

Wheaton Alumni

o/f. 1

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r

Chandler Brooks was my friend and he was the kind of man this world needs more of. He was a brilliant scientist who was not ashamed to be known as religious. He was an invaluable researcher who somehow retained a sense of the mystery and the meaning of life as a whole. And he was a Christian with a saving sense of humor.

I met him first in the kitchen here at the Center, which is a sort of neutral meeting ground for scientists and theologians. Not knowing any better, I asked him what he was here for. I did know this much about him, that he was a world famous physiologist and I was completely unprepared for

his answer. He said	"I	am trying	to find	out what	the	soul
is." I stuttered a	bit	. I hadn ' t	quite	expected that	kind
of a question from	a	world-class scientist. And	he	went
right on, "But what	is	it?", and	I still	stuttered .	I am an
historian. I found	out	that my	answer	as I gave	it	then
didn't quite satisfy	him , because	he kept	digging (	that	was

his way); he just kept digging away at a question.

Later, he told me "I have spent most of my life studying the body, the human body, and that did not answer all my questions. So I*ve come here. But when I asked a theologian what the soul was, he said 'Well, we really don't use that word very much anymore.' And I thought to myself," Dr. Brooks said "that is the wrong kind of answer. If you want to get down to the root of things, you don't just stop using a word. You have to find out what the word means, and that is what I am here for." So as I came to know him

2

4

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0

better, every day, my admiration increased. He was just the kind of man that this Center needs, and not just the Center - the whole world needs that kind of a man.

That brings me back to one final thing I want to remember about him, his sense of humor. He said to me one

day with a twinkle in his eye, "You theologians! I don't understand all your theological jargon. But I suppose you

don't understand mine either. Don't you think we ought to try a little harder to understand each other." That is what

he brought to our Center. He came to us with a dry

refreshing kind of humor that can take prickly, needle-like questions and transform them into a ray of sunlight which

drab ,	d ry	scient if ic and	theological	wo rk-a-hol ic s	like us
need	very	much. And I	refuse to	believe that	kind of

sunlight is no longer with us.

Samuel Hugh Moffett

Center of Theological Inquiry

December 4, 1989

A TRIBUTE TO AN EXCEPTIONAL MAN

By Rachel Meltzer Wallach In 1986, Chandler McCuskey Brooks was invited to become a Fellow at the Princeton University Center for Theological Inquiry. There, for the last three years of his life, he pursued a topic that had interested him for many years: the relationship between science and religion. No one who knew him was surprised by the endeavor.

“The whole purpose of his life was service: service to science, service to society, and service to mankind. His spiritual upbringing and his faith in God helped him hold a steadfast course in his life. Hard work, per- severance, defined goals, and a generalist’s perspec- tives: these were the trademarks of Dr. Brooks’ career,” says Dr. Chien Yuan Kao, Professor of Phar- macology at SUNY Brooklyn, and a former student of Dr. Brooks.

Dr. Brooks died November 29, 1989 at age eighty- four, after being struck by an automobile outside his home near Princeton, New Jersey. Until that time, the Distinguished Professor Emeritus had continued to visit his office and participate in campus events at SUNY Brooklyn, where he had been a guiding force for 33 years. He joined the faculty in 1948, when it was still the Long Island College of Medicine, as Pro- fessor and Chair of the Department of Physiology and Pharmacology.

Chandler Brooks was a pioneer in three major fields of physiology research: neurophysiology, endocrinol- ogy, and cardiovascular physiology. Yet, says his long- time friend and colleague Dr. Mario Vassalle, SUNY Brooklyn Professor of Physiology, Dr. Brooks knew that the boundary of science fell well inside the broader boundaries of life. He was invigorated and in- spired by his wide-ranging curiosity about many as- pects of history, politics and culture.

“We would often all have lunch together,” remarks Dr. Vassalle. “We would discuss department issues, but we would also talk about art, music, philosophy and politics. His probing questions made others think more deeply. It was an infusion of fresh air.”

Dr. Paul Dreizen, Dean of the School of Graduate Studies, said at a memorial service for Dr. Brooks, “To those who knew him, Chandler McCuskey Brooks was a person of many parts: a scientist of inter- Young Dr. Brooks in his lab. national eminence, an educator and academic leader,

and a humanist with a deep sense of moral and reli- gious purpose. As he grew older, he also grew younger in spirit, achieving a profound sense of wisdom, hu- mor and good will."

Born in rural West Virginia in 1905, Dr. Brooks early developed his love of botany and zoology along with his strong sense of ethics and morality. His father, for whom he had great respect, was a Presbyterian minister who also taught biology. Dr. Brooks inherited his father’s passion for natural science. His ability to identify birds and plants is remembered by many col- leagues.

Dr. Brooks did his undergraduate work at Oberlin College, receiving an A.B. in zoology in 1928. At Princeton University he earned a Master’s degree in biology (1929) and a Ph D. in biology and physiology (1931). He was a Teaching Fellow in physiology at Harvard University School of Medicine, and an Asso- ciate Professor of Physiology at Johns Hopkins Uni- versity School of Medicine before coming to Brooklyn.

During his tenure at SUNY, Dr. Brooks established pharmacology as a separate department and designed and equipped both the physiology and pharmacology departments. He organized the Graduate Education Program at the Health Science Center, and became the first Dean of the School of Graduate Studies when it was founded in 1966. During 1970 and 1971, Dr. Brooks also served as Acting President and Dean of the College of Medicine, following the sudden illness and subsequent death of President Joseph Hill. Named Distinguished Professor of the State University of New York in 1971, Dr. Brooks became Professor Emeritus upon his retirement in 1981 .

Dr. Brooks’s early research concentrated on neural control of the endocrine system and, in turn, the body functions regulated by the endocrine organs. That work ranged from an early study delineating the region of the brain essential for reflex hyperglycemia, through studies of the hypothalamus revealing the im- portance of that structure in regulating body metabo- lism, to studies of the pituitary gland. His early work ultimately provided definitive physiological evidence for a long-held hypothesis: that neurons in the brain secrete hormones in addition to creating electrical im- pulses. These studies, performed in the late 1930s and 1940s, are still frequently referred to in physiology textbooks and monographs in neurophysiology.

From 1946 to 1948, Dr. Brooks was a Guggenheim Fellow in the laboratory of Dr. John C. Eccles, then Chair of Physiology at Otago University in Dunedin, New Zealand. That experience led him into the field of cardiac physiology, where he soon established his leadership through original contributions. His book Excitability of the Heart, which was coauthored with

20

Mourning a pioneer

Chandler Brooks dies

THE MEMORIAL SERVICE for

CHANDLER McCUSKEY BROOKS, Ph.D. December 18, 1905 - November 29, 1989

By LESLIE BRODY and LISA CORYELL

Staff Writers

PRINCETON TOWNSHIP — Sci- entists and theologians here are mourning the death this week of Chandler McCuskey Brooks, an in- ternationally known pioneer in heart research who recently ven- tured into studies of the soul. He was 83.

Brooks, who taught physiology for 53 years, died late Wednesday night in front of his home in Princeton Township. He was hit by a car as he crossed Mercer Road on his way back from his own mailbox. Police said no charges have been filed in the accident.

“I have no desire to blame the per- son who hit him,” his wife, Gertrude Lange, said Thursday. ‘‘I feel sorry for him, but I feel sorry for my hus- band too. He was a very productive individual who had a lot to offer the people of this world.”

A former editor of the Journal of Neurophysiology, Brooks was one of the first scientists to experiment with pacemakers in animals to study their use to control the human heartbeat.

His lectures took him from Brazil and New Zealand to Japan, where in 1979 the Emperor awarded him the prestigious Order of the Rising Sun, Third Class, in thanks for his help in bringing Japanese doctors to Ameri- ca to study.

BORN THE SON of a Presbyteri- an minister in West Virginia, Brooks planned to go into the ministry but then discovered his knack for sci- ence, his wife said.

After graduating from Princeton

■M

Distinguished Professor Emeritus Founder and Dean of the Graduate School State University of New York Health Science Center, Brooklyn, N.Y.

Fe 1 1 ow

Center of Theological Inquiry Princeton, New Jersey

Elder, Fifth Avenue Presbyterian Church New York Ci ty

Monday, December 4, 1989 3 THE TIMES, SATURDAY, DECEMBER 2, 1989 A9

University with a master’s degree in biology and a doctorate in physiolo- gy, he began teaching at Oberlin Col- lege and Johns Hopkins University School of Medicine. He joined the State University of New York Down- state Medical Center in Brooklyn in 1950, eventually becoming the first dean of the School of Graduate Stud- ies there.

Friends who remembered the avid gardener for his energy and wit said Brooks barely slowed down af- ter retiring in 1981.

"He was so active and sharp, so thoroughly interested in things go- ing on around the world,” said John Carrico, secretary treasurer at the non-profit International Foundation in Butler.

As head of that foundation’s grant committee for more than 15 years, Brooks funneled more than $7 mil- lion to Third World communities to help them learn to care for them- selves. One current project aims to develop camels' milk for human con- sumption in the desert.

"He had a very dry sense of hu- mor,” Carrico said. “He would fre- quently draw little cartoons on our correspondence, like a little Yogi Bear in the margin with a comment about his workload."

IN THE PAST two years, Brooks was able to bring his life as a scien- tist and his interest in religion to- gether by becoming one of 12 schol- ars at the Center of Theological Inquiry in Princeton.

“He had studied the body, and as a Christian said he had always be- lieved in the soul but had never quite understood what Christians meant by it,” said a fellow member of the center, Samuel Moffett. Brooks would go to his office almost every day to read and write. His last

Chandler M. Brooks

essay, finished just before he died, explored the definition of faith, Mof- fett said.

“He would joke about theologians, saying ‘Well, I can’t understand your jargon anymore than you can under- stand mine,’ ” Moffett said. "It was good to have him check up on us when our language wasn’t intelligi- ble.”

Brooks died instantly when a 33- year-old Trenton man driving a 1982 Toyota south on Mercer Road hit him at 10:56 p.m. Wednesday, said Lt. Mario Musso of the Princeton Township Police.

Musso said the driver “just didn’t see him, there were no street lights.”

A memorial service for Brooks will be held at 3 p.m. Monday at the Center of Theological Inquiry and on Dec. 11 at 1 p.m. at the Fifth Avenue Presbyterian Church in New York Citv. his wife said.

A

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14th EDITION 1 T 9 9

USA /CANADA PROTESTANT MINISTRIES OVERSEAS

Background essays contributed by:

William A. Dyrness Samuel H. Moffett J. Christy Wilson, Jr. Arthur F. Glasser

919 West Huntington Drive, Monrovia, CA 91016

W. Dayton Roberts and John A. Siewert,

EDITORS

MARC

I

Chapter 1

A UNIQUE OPPORTUNITY

Christianity in the world today: a globe-circling appraisal

By William A. Dyrness

IN THE LAST (13th) EDITION of this Mission Handbook , Church historian Kenneth Latourette is quoted (1937) as likening Christianity's advance to waves moving up on a beach. There is ebb and there is flow, but the tide keeps rising.

While the dynamic of Christianity has not diminished in the 80's, the chal- lenges it faces suggest that perhaps a better image of its progress today would be the leaven of Jesus' parable. The pres- ence of Christianity indeed is growing, but its influence is often greatest where it is least visible.

This being the case, a selective "spot check" of the global situation may give us a better understanding of the strength of Christianity in the world today than would a purely statistical analysis. We need this kind of appraisal to appreciate the unique opportunity for witness which God has put before us at this

rett has estimated the Christian popula- tion at 1,684,533,500 in 1988, or 33% of the world's 5.1 billion people. This in- cludes all those who call themselves fol- lowers of Christ or are members of a Christian community.

While this represents a threefold in- crease since 1900, it is the extension of Christianity throughout the world that is most striking. African Christians, for example, have increased since 1900 by a factor of 25, and are now more numer- ous than those in North America.

Relative to the population, Christian- ity has begun to increase its growth slightly. But the challenge of evangelism remains enormous. A newly militant Islam numbered in 1988 four times what it did in 1900. The non-religious, whether they are from the secular West or Marxist East, number almost 1 billion (they were under 3 million in 1900). Hinduism and Islam in the rapidly-

»oint in history. Researcher David Bar-

)r. William A. Dyrness is professor of Theology and Mission at New College, a post-gradu- te theological institution for laypersons, in Berkeley, California. Truly a ' world Christian, oith degrees from Wheaton College, Fuller Theological Seminary, the Free University of Am- terdamand the University of Strausburg, Dyrness taught for eight years in Manila, as well s in Seoul and Nairobi, and has authored several books.

10

14th MISSION HANDBOOK

growing Hindi-speaking population south of the Himalayas (now the third largest language bloc in the world) are challenging Christian growth in India.

Christian resources for mission There is an increasing emphasis on evangelism both in North America and the Third World. This is evident in the recent evangelism conferences in the U.S. and abroad, in the new evangelistic thrust of the Catholic Church, and in the continuing growth and vitality of Third World missions.

All of this, however, is accompanied by a realignment of sending and receiv- ing centers. Planes taking American missionaries to the Third World may re- turn filled with Korean, Hispanic, or African pastors and church planters for North American churches.

While U.S. resources are not lacking for Christian witness (giving to Chris- tian causes in the U.S. was expected to reach $80 billion in 1988, ten percent of that going to missions), the weakness of the dollar coupled with the strength of the yen and several European currencies has stimulated the search for more eco- nomical strategies.

One of these is certainly an increased partnership between First and Third World Christians. Consultations focused on strategies for reaching "Unreached Peoples," held now in more than 15 countries, have helped develop common perceptions and objectives for evangeli- zation. They have also resulted in inter- denominational research and ministry task forces. The Lausanne movement, with its congresses and consultations — the most recent held in Manila in July, 1989 — has sponsored and motivated this groundswell.

Already this kind of cooperation is paying off. SIM East Asia, in partner- ship with Filipino missions, is sending

missionaries to Latin America and Af- rica. Antioch Mission (Brazil) has mis- sionaries in Bangalore with the Indian Evangelical Missions.

By 1988, according to Larry Pate's documented estimate, there were 35,900 Protestant non-western missionaries, nearly half the number of North Ameri- can and European missionaries (85,000). He lists 1,094 non-western mission agen- cies. The growth of Third World mis- sions indicates their numbers and influ- ence will pass western missions in the next decade. Already they have gotten together in a "Third World Mission Ad- vance" association, the first of its kind.

"Intentional laypersons"

The Catholic Bishops' Synod on the Laity in Rome in October, 1987, has stimulated renewed worldwide interest in the role of laity in the mission of the Church. This emphasis in the Catholic Church has its parallel in the increasing visibility of "intentional laypersons," or tentmakers, in the Protestant churches, and in the importance of lay leadership, especially in the charismatic movement around the world (estimated to embrace close to 300 million adherents in 1988).

Technology's evangelistic impact Technology offers another means of mobilizing limited resources in the spread of Christianity. Television and radio continue to provide training and evangelistic resources. Despite recent scandals, 13.5 million Americans watch TV ministries each week, and in China radio programs from abroad clearly pro- vide one of the most important means of training the rapidly growing churches.

There certainly seems to be an eager audience "out there." Latin America, for example, boasts a string of Christian radio stations. But secular broadcasters in many cases want religious program- ming for their own public. In 1987, more

Chapter 1: A UNIQUE OPPORTUNITY

11

than 800 commercial radio outlets and 200-plus commercial television broad- casters in Latin America donated almost $ 7 million worth of free time to evange- list Paul ("Hermano Pablo") Finken- binder's popular program, "A Message to the Conscience."

Printing represents a further resource: this year there will be 10,000 new books and articles on missions in 70 languages. Last year a printing of 50,000 Czech New Testaments was sold out in a few weeks; 80,000 copies of a new inter- confessional Bible in Japanese sold 40,000 in ten days; a new press was re- cently dedicated in Nanjing, China, by the Amity Foundation, which now claims 3.1 million Bibles are available in China.

Meanwhile, Christianity faces grow- ing socio-economic, political and reli- gious challenges — the family, women.

Thirty million people in Sub-Saharan Africa face perennial starvation

children. By the year 2000, a majority of the population will live in cities, 80% of the countries will be closed to traditional missions, and a growing number — es- pecially of children — will suffer from undernourishment.

The food crisis is acute in many places of the world, exacerbated, many believe, by a structural overproduction in the Northern Hemisphere and a chronic shortage and underproduction in the South. Thirty million people in Sub- Saharan Africa face perennial starva- tion. Migrants, numbering 5 million in Africa alone, face constant economic op- pression. All of this accompanies the loss of traditional values and weakening of family structures in many places in the world. This burden falls particularly

on the young and on women. In Africa and Latin America, for example, 20-30% of the heads of households are women.

This last item points up how serious is the challenge of values and world views. In Asia, women regularly perceive themselves as inferior and oppressed in relation to family, and to the State. Moreover, it is now clear there is a corol- lary between the status of women and population control. Problems such as these will not be solved by technical pro- grams alone — they cry out for the val- ues of the gospel and provide a unique opportunity for Christianity in the 1990's.

AFRICA:

Catastrophe and Expansion

Africa presents a mixed picture of in- creasing problems in the North and amazing growth and vitality elsewhere. In Ethiopia, a marxist state since 1977, church growth continues despite severe control and persecution. The Yesus Church (Lutheran), 25,000 members in 1959, now numbers 700,000 but has come under attack recently. House churches and youth groups meet quietly in the capital.

In Egypt the Church struggles against severe restrictions, inhibiting even the repair of church structures. Meanwhile, population growth in the Horn of Africa outstrips food production, and this year's food deficit of 1.5 million tons will swell to 7 million by 2000. In 1988 a new plague of locusts broke out in Mau- ritania and began spreading across Al- geria and Tunisia.

The muslim and marxist challenge is extending to other parts of Africa. Riots broke out last year between Christians and Muslims in Nigeria. In Kenya the percentage of Muslims has risen sharply — from 8% to 80% in some areas — be- cause of aggressive evangelism; and in

12

14th MISSION HANDBOOK

Zimbabwe, the marxist government of Mugabe issued a call for churches to em- brace marxism in order to fully serve the people.

Meanwhile, the amazing growth of the Church, especially in Central and East Africa, continues to outpace a pop- ulation growth which is the highest in the world — in 1988 there were 212 mil-

In general the African Church has shown an astounding missionary zeal

lion African Christians, compared to 164 million in 1980. The decades-old revival movement in East Africa continues to bear fruit. Recent concerted efforts in Kenya are reaching out to the 12% of that country's 18 million people who are still unreached.

This vitality is evident in the contin- ued growth of the African independent churches, especially in the South (now 7 million) and Central Africa (5 million). While some of these have presumably been subject to excesses and unbiblical practices, they have found ready accep- tance in that rich religious consciousness of Africa which the missionaries have sometimes ignored. While these groups continue to multiply within their socio- linquistic context — the Maria Legio Church in Kenya, for example, has grown from ten to 150,000 in 20 years — their cultural rootedness has sometimes hampered missionary outreach outside their own cultural milieu.

But in general the African Church has shown an astounding missionary zeal. Nigeria claims more than 3,000 mission- aries — the Evangelical Missionary Soci- ety alone has 610 missionary families working across Africa.

Dearth of trained leaders

A continuing problem with these growing churches is the dearth of trained leadership and thus of indige- nous literature. In Nairobi, Kenya, it is estimated that 50% of the pastors have no formal training of any kind. Ad- vanced theological education in Africa lags behind Latin America and Asia, but the Association of Evangelicals of Africa and Madagascar (AEAM) has given special attention to this problem, recently founding two graduate semi- naries and upgrading more than 125 Bible Colleges with its ten-year-old ac- crediting association.

In no region of the world are the chal- lenges to Christianity more interrelated with issues of religion and cultural val- ues. As a result, even Africa's problems have become opportunities for the Church to advance. In South Africa, for example, in spite of growing political vi- olence, churches and church leaders are increasingly visible proponents of non- violent solutions.

Threat of AIDS, specter of fear

Throughout Central Africa, acquired immune deficiency syndrome (AIDS) raises a specter of fear unlike any other. While statistics are difficult to verify, some reports indicate that there are from 100,000 to 150,000 cases in Central and East Africa, with several times that many carriers. The Panos Institute an- nounced that one million will die of the disease in the next decade in Africa. Church leaders have already announced programs both of preventive moral edu- cation and of care-giving to those stricken with the deadly illness.

Given the vitality of the African Church and the relatively low level of nominalism, these challenges promise to promote an even greater outreach and church growth.

Chapter 1: A UNIQUE OPPORTUNITY

13

ASIA:

A drop in the bucket Christians make up only five percent of this most populous region of the world. However, the Church has indeed grown in this decade — or at least, its previous growth has surfaced. Accord- ing to David Barrett, Christians in East Asia now number 75 million (compared to 16 million in 1980) and 134 million in South Asia (compared to 106.7 million in 1980).

Cambodian refugees in Thailand, and tribal groups in Burma (a country closed to Western missionaries), have been par- ticularly responsive to the gdspel. Ac- cording to veteran China-hand David Adeney, this witness to tribal groups is spilling over into China,'Where many have come to Christ. This openness stands in stark contrast to the renewed hostility Christians have faced in coun- tries controlled by Hindu, Buddhist or Muslim majorities, and where active persecution still occurs.

India, especially, takes the lead in the development of indigenous witness. In spite of a hostile Hindu environment, it boasts more than 100,000 pastors and evangelists. Full time missionaries from organized societies have increased from 420 in 1973 to 2,941 in 1983 and to 5,120 in 1988, so that in western India two new worship groups are formed each week by indigenous missionaries.

The Catholic Church, while compris- ing only 1.7% of India's population (about 11.7 million), has had an influ- ence out of proportion to its numbers. Its indigenous religious men and women (about 65,000 in 1981) minis- tered in 6,183 primary schools, 2,986 high schools and 500 colleges and tech- nical institutes. Orders like the Salesian Fathers and the Sisters of Charity, work- ing with Mother Teresa, have con-

fronted the great social problems of India and inspired Christians and non- Christians around the world.

Indian and Nepalese missions to Nepal are bearing fruit in that hindu na- tion, despite government strictures. There were estimated to be 3,000 Catho- lics and 20-30,000 Protestants in Nepal in 1988. Christians make up only 2% of the people of Pakistan (mostly from the lower castes). But due to the influence of its founder, Mohammed Jinnah, they have been allowed certain basic free- doms, and the influence of Catholic schools has encouraged a favorable atti- tude toward Christianity. In 1977, how- ever, the Junta decided to run the coun- try according to Islamic law and the ci- vilian government which came to power in 1986 has continued this policy.

Imprisonment in Malaysia This ominous shadow of Islamization appears to be growing elsewhere in Asia as well. Malaysia, for example, in April of 1988, passed a law stricter than any now in force, penalizing anyone who spreads non-Muslim beliefs. Several

Indonesian Christians are reaching out in evangelism , but are facing increasingly hostile presssure

Christian leaders have been imprisoned for witnessing to Muslims. This threat- ens to intimidate the small but mission- ary- minded Church.

In Indonesia (where an estimated 16% of the world's Muslims live), revivals spread the gospel in the 1960's, but Christianity now faces increasing pres- sure. Official figures report the percent- age of Christians at 8.8% (of 167 mil- lion), but Patrick Johnstone put the fig-

HOPEFUL TRENDS

1

Mushrooming of Third-World mis- sionary sending agencies. There may be more than 1000 of them, fielding at least 35,000 workers. They represent a whole new wave of evangelistic vital- ity in the Church.

2

Renewal in the Roman Catholic Church. In many places there are as many renewed Catholic Christians as there are Evangelicals. Despite Pope John Paul II's efforts to control the charismatic movement, it still carries much momentum.

3

Multiplication of "tentmakers" among Evangelicals. As "profes- sional" missionaries find it increas- ingly difficult to gain access to inhos- pitable nations, the number and cali- ber of "intentional laypersons" in these areas is growing sharply.

4

Christian responses to world hun- ger. An acute shortage of food — par- ticularly in Africa — has evoked mas- sive waves of compassion and contin- ues to force upon the Church a healthy, holistic agenda.

5

Spectacular technological ad- vances. The strategic advantages of modern research and communications to speed up the acquisition of basic knowledge and to foster unity and co- operation are dramatic, to say the least.

ONGOING CONCERNS 1

World hunger and environmental abuse. Sin and poverty are leaving their tragic trail across the face of soci- ety. As Christians we need not only to respond with compassion, but also to grapple with the causes of famine.

2

Barriers preventing access to the gospel. By AD 2000, more than half the world will live in cities (with their social isolation), and 80% in countries which bar traditional missions.

3

The rise of Muslim fanaticism. The Shi'ite form of Islam in some places, as well as the Sunni activism in others, is militant in its attempts to control soci- ety. Strong anti-Christian sentiments may well require innovative — and no doubt costly — evangelism.

4

Oppression of women, children, castes and racial minorities. Women are the key to Christian development, as well as evangelism, and children are always the most vulnerable to op- posing forces. Discrimination and the gospel are in strong contradiction.

5

Deep-rooted disunity in the Chris- tian community. Many feel that as per John 17:21, the World will not be able to believe until the followers of Christ can become one, "as the Father is in me, and I in Him."

Chapter 1: A UNIQUE OPPORTUNITY

ure at 13.2% in 1986, and others consid- erably higher.

Indonesian Christians are reaching out in evangelism, but are facing an in- creasingly hostile Muslim presence, even as they enjoy success. A greater Is- lamic influence in education and in the media has led to mosques overflowing with worshippers. So far, efforts to hin- der witness have not succeeded in Indo- nesia as they have in Malaysia (where all Malays are considered Muslim). In Indonesia a ban on "proselytization" is currently being sought.

Great responsiveness to the gospel

Since the overthrow of Ferdinand Marcos in February of 1986, Christians in the Philippines have faced a new op- portunity for witness. Their role in the peaceful revolution is well-known in this couiUry where 92% (50 million) of the people are Christians. Protestants, who number only two to three million, continue to experience great responsive- ness to the gospel. And the Catholic Church, especially in the thousands of Bible studies stimulated by the charis- matic renewal, is experiencing some- thing of a revival. Social problems con- tinue to threaten this advance, however, in a country where, for example, a woman in Negros sweeping the docks will plead for $ .50 a day to feed her family.

Christians face different challenges in the more affluent countries of Japan, Korea and Singapore. In Japan, al- though some would number its adher- ents at only one percent of the popula- tion, Christianity has a high visibility. More than a dozen of the most promi- nent novelists, for example, are Catholic, and their writings have made the Chris- tian message familiar, and encouraged the long-standing Japanese fascination with Christ. It appears that gradually

IS

the Church is beginning to grow (at about 10% per year).

As Japan is reluctantly playing a more prominent role in Asia, politically and economically, so the maturing leader- ship of the Japanese churches is playing a more important role in Asian missions and evangelism. At home it faces the secularization brought on by the incredi- ble growth of the Japanese economy.

The Korean Church continues its growth and strong missionary presence

Professing Christians in Korea comprised 30% of the population in 1984

in many countries of Asia, especially in the Philippines. Professing Christians reached 11.5 million in 1984, which was approximately 30% of the population.' Many of these meet in large churches, the largest of which, the Full Gospel Central Church in Seoul, under Pastor David Cho, has more than 550,000 mem- bers. Korean church leaders have pion- eered in developing institutions that en- courage missionary outreach to Asia, such as the Asia Missionary Association and the Asian Center for Theological Studies and Mission, both centered in Seoul.

The Church in Asia continues to sur- vive and even grow, despite the obsta- cles posed by Communist governments. The government of Vietnam has dis- played greater tolerance toward Christi- anity in recent years, allowing the Church to reach out. The Catholic Church has grown considerably to 5 million members (out of a population of 60 million) and has even reopened a seminary (in 1987) in Ho Chi Minh City. The Church in North Korea is small — some say it has only about 10,000 mem-

14th MISSION HANDBOOK

bers — but it is growing in informal home meetings.

Visible / invisible growth

China presents the observer with a be- wildering array of conflicting data and reports. Following the April, 1988, trip of Billy Graham to the mainland, for ex- ample, Graham and his party expressed optimism about the freedom and strength of the Church. Meanwhile, a house church leader who was coming to Beijing to meet with him was arrested. Subsequently, the Tiananmen Square massacre and the inability of Chinese delegates to participate in the Lausanne II conference have renewed pessimism.

By all accounts, however, the growth of Christianity, after the cultural revolu- tion, is impressive. From the 700,000 to

1.500.000 in 1949, it has swelled to at least 8 million at the present time (di- vided equally between Protestants and Catholics). China's official Three-Self Movement, and its spokesman. Bishop Ting, report 5,000 official churches and

30.000 meeting points (run mostly by lay people). Ting further reports 12 seminar- ies with an enrollment of 600 students. Bibles are being officially printed in China, but they are still in short supply.

Paralleling the Protestant Three-Self Movement is the Chinese Catholic Patri- otic Association, which represents that nation's four million Catholics. These have their own appointed bishops, who, like the Protestant pastors, must be ap- proved by the government agencies overseeing religion. Although these Catholics have no official relationship with the Vatican, recent discussions have raised hopes of reconciliation, de- spite the Chinese rejection of papal au- thority.

The accuracy of official statistics in China is a matter of great controversy, home western observers believe that the

number of Christians in "open" churches is dwarfed by those meeting in small house churches. One estimate that there are 30,000 coming to Christ each day may be overly optimistic, but it is clear that the growth of both the house churches and the official churches has been phenomenal since the death of Mao.

While some estimates have ranged as high as 50 million, the safest guess, ac- cording to veteran missionary to China

There are now somewhere between twenty to thirty million Christians in China

David Adeney, is that there are now somewhere between 20 and 30 million Christians in China. Comparatively in- visible to the traveler from abroad, the house church movement seems nonethe- less to be very strong, and it is usually very suspicious of the government. The groups are often linked together by trav- eling lay evangelists and teachers.

Underground Bible schools Severe shortages of trained leadership and of literature are experienced throughout the nation, but Chinese Christians are making up for this lack in innovative ways. Radio broadcasts are very popular ways of learning about Scripture and the believers make eager use of any literature that is brought in from the outside. But most interesting are the short-term underground Bible schools organized by the house churches in private homes, and the practice on the part of older Christians of taking youn- ger believers into their homes to disciple them after the biblical model.

In spite of the new openness, at least toward "official" Christianity, Christians face many obstacles in China. The free-

Chapter I: A UNIOUfc OPPOmUNIIY

1/

doms enjoyed by Christians are fragile. The Government cannot understand a non-political religion, and so demands that all Christians follow the official line. This recognition has real value — Bibles are being printed and some Christian lit- erature prepared. But the restriction of outside interference in the name of anti- imperialism, cuts Christians off from the fellowship and exchange that is inherent to the unity of Christ's body.

Untouched minorities

Outside of some tribal minorities in the South, the rest of the 60 or so minori- ties of China, like the Tibetans and Muslims, have been virtually untouched by the gospel, though indigenous reli- gious traditions remain strong. In Tibet the centuries old Great Prayer Festival (February/March, 1988) was marked by rioting and violence against the Chinese rulers.

Hong Kong may yet be the most im- portant factor in the future of Christian- ity in China as 1997, the date of its in- corporation into China, draws nearer. Recently discussion has focused on the drafting of the "Basic Law," by which Hong Kong will be ruled. Christians have played a strong and visible role in the writing of this law, in which there seems to be a clear evolution toward more freedom. Still, there is much fear that the phrase "as prescribed by law" appended to the basic legislation will allow Chinese law (and thus its rulers) to have the last word.

This discussion and the situation of the Church in Asia in general, demon- strates how closely linked are issues of freedom and justice and the growth of the Church. Here again is a rare oppor- tunity for the truth of the gospel, not only to turn the hearts of people to Christ, but to help shape a society that reflects values of the kingdom.

EUROPE

Nominalism eclipses vitality Although it was the scene of the major part of Christian history, Europe today has largely become a secular post-Chris- tian society. It is the place from which the first modem missionaries emanated, yet today, ironically, it has itself become a mission field. Here, thinking has been most thoroughly influenced by the en- lightenment philosophy of "humanity come of age," and so it relies on its tech- nical competence and its relative afflu- ence rather than its rich religious tradi- tions. In many countries church atten- dance continues to decline (about 2% a year, for example in Britain).

The total number of Christians in Eu- rope has risen slightly since 1980 from 403 million to almost 408 million in 1988, though most of this growth proba- bly has come in Eastern, not Western Europe. Nominalism is extremely high

Ironically, the situation seems much more hopeful in Communist-dominated Europe

in many countries: France, for example, is 74% Catholic, though only 6% are practicing (Protestants make up 2%); Sweden is 60% Lutheran with only 3-4% practicing; Church attendance in Italy ranges between 2% and 25%.

Charismatic renewal It would be wrong to assume there is no vital evangelism or renewal taking place in Western Europe. There are ele- ments of charismatic renewal in the Catholic Church, especially in Belgium. There are also vital and growing bodies of believers influenced by pietism in the Free Churches of Scandinavia and Ger- many. A strong evangelical Anglican movement in Britain works coopera-

18

14th MISSION HANDBOOK

tively with Baptists in evangelistic out- reach. From these groups there is a large contingent of foreign missionaries. The UK Christian Handbook lists 5,319 active Protestant and 1,158 active Catholic mis- sionaries during 1984.

Despite these efforts, clearly the Church in Europe does not exert a vital influence on that continent. Meanwhile the presence of Muslims in Western Eu- rope is increasing, reaching 4.6% in France in 1988.

Bankruptcy of Marxist-Leninist thought

Ironically, the situation seems much more hopeful in Eastern, communist- dominated Europe. There, a consensus that Marxist-Leninist thought is bank- rupt has led to a renewed interest in reli- gion, especially on the part of the young.

Only Albania continues to radically suppress Christianity in its zeal for athe- ism. In Czechoslovakia, for example. Cardinal Tomascek enjoys widespread support, and people — many of them youth — are packing the churches. Meanwhile, the Church is petitioning the government for a strict separation of Church and State.

In Romania the Baptist Church is ex- periencing rapid growth (estimating 3,600 churches) though the number of pastors is declining. Government regula- tion of churches in these coutries has been easing in recent years.

The revival of faith is most spectacular in Russia. Celebrations in June, 1988, of the 1,000th year anniversary of Christi- anity in Russia gave Christianity new visibility. But the revival of faith inside the Orthodox Church and beyond has been proceeding for some time. Re- cently, observers have noticed Christian- ity pictured in a favorable light in the ^cdia, for the first time.

100 Youth groups in Leningrad An estimated 6,800 orthodox churches serve 50 million Russians (with only 3 theological schools!)- From 1979-1985, Baptist churches gained 40,000 members (with 268 new registered congregations). Many of these are recent converts from atheism, some of whom are leaving re-

In Leningrad alone 100 Christian youth groups meet regularly ... There are four million secret Catholics in the Ukraine

spected positions to become priests and pastors. Especially interesting is the number of young people turning to Christianity. In Leningrad alone, for ex- ample, an estimated 100 Christian youth groups meet regularly.

Much of the growth and activity is still unregistered. The vitality of under- ground and private religion recalls that of Chekhov's stories one hundred years ago. There are for example, 4 million se- cret Catholics in the Ukraine. These be- lievers continue to face various kinds of persecution. Meanwhile atheism itself is receiving a facelift in the media and is being promoted with renewed vigor. Observers point out that glasnost (open- ness) is not seen in Russia as an end in itself, but as a means to the restructuring that Gorbachev sees as necessary for the growth and advancement of an essen- tially marxist state.

LATIN AMERICA AND THE CARIBBEAN:

Drugs, poverty & renewal Despite the fact that it is the most Christianized continent (averaging 90% Catholic and less than 10% Protestant), this region faces some of the most seri-

Chapter 1 : A UNIQUE OPPORTUNITY'

ous political and economic challenges in the world. The FAO (UN-related Food and Agricultural Organization) reports that fully one third of the 406 million people live in absolute poverty (the small farmers are the "most impover- ished") and the situation is growing worse.

As agrarian reform stagnates, more and more flee to overcrowded cities, where two-thirds of the population al- ready live. Drug lords murder govern- ment ministers in Colombia and success- fully evade prosecution. Coca (the raw material for cocaine) earns $600 million in Bolivia's underground economy (ex- ceeding legal exports), and $500 million in Peru. The resulting drug wars are spreading across Central America to Mexico. Meanwhile a massive foreign debt hangs over the continent.

Renewal in the Catholic Church con- tinues to focus on the growth and vital- ity of the small, lay-oriented base com- munities. Although liberation theology

In spite of the unrest , and sometimes because of it, the Christian presence has become more vital

is being put on the defensive by attacks emanating from the Vatican, it is de- fended by many as a significant move- ment of Church reform, especially among the poor. Bishops most recently appointed by Rome have been conserva- tive, and in Brazil, more traditional sem- inaries are being opened.

At the same time, many Protestant groups are prospering. Protestant growth has doubled in the last two years in Venezuela and revivals are sweeping across many areas of Brazil and Argen-

19

tina (where evangelist Anacondia last year reported 85,000 decisions in a Cor- doba crusade).

Much of this growth is ocurring among the Pentecostal gi'pups. The As- semblies of God claim 5 million adher- ents in Brazil and a growth of 40% a year in Guatemala (where 25% are Prot- estant). But many of the fastest growing churches, as in Africa, are indigenous groups. In Peru, for example, the Israel- ites have attracted 60,000 members in only a few years. This Old Testament style religion includes animal sacrifices, a recurring motif of a folk religion influ- ential throughout Latin America.

Secularism threatens

In spite of Christianity's long history in the region, secularism is a growing threat.

In Chile a large humanist party at- tacks stodgy conservative politics. One- third of the three million people of Uru- guay call themselves atheists. There, di- vorce and abortion rates are growing. Only 56% claim to be Catholic (20% practicing) and two percent are Protes- tants. Missionaries there report a poor response to the evangelistic outreach of the nation's 60,000 evangelicals (70% of whom are Pentecostal).

In Cuba, where 6% of the people were Protestants in 1950 when the revolution occurred, now only one percent (100,000) are considered Protestant; in 1950 there were 700 priests, now they number 210. These numbers are only re- cently beginning to grow again, thanks to a new openness on the part of the government.

MIDDLE EAST:

Stalemate

In almost every country of this war- torn part of the world, Christianity is ei- ther forbidden or severely restricted.

20

14th MISSION HANDBOOK

Christians of all kinds make up a mere 6% of the population (or 13 million). Here the militancy of Islam, which is ap- parent worldwide, is concentrated. The Shi'ite form of Islam seen in Iran is char- acterized by increasing Muslim control of the society. Meanwhile, Egypt, Mo- rocco and Sudan are currently experi- encing the resurgence of a political strain of Sunni activism, which though lay led, is also militant in its control of society.

These developments create tension not only with the outside world, but among Muslim countries themselves, and Christians have sometimes been caught in the middle. A recent crackdown in Turkey against Christians resulted in the arrest of 30 Turkish nationals and 15 foreigners who were engaged in Chris- tian activities. And the churches of Leb- anon (where Christianity officially makes up half the population) continue to bear the brunt of the bloody civil war there.

In spite of the unrest, and sometimes because of it, the Christian presence has become more vital, not only in the many development and educational programs sponsored by the Church, but by an ac- tual growth in certain countries (dou- bling in ten years in Egypt). Observers feel that however the tensions are re- solved, Christianity is bound to play an increasingly important role in this part of the world.

NORTH AMERICA:

Mobilization for Outreach

In spite of the fact that 95% of Ameri- cans believe in God, it has been fashion- able to call the United States and Can- ada a secular society. This characteriza- tion has clearly been challenged in re- cent years. On the one hand, the growth of the loose network of people and ideas called "New Age thinking" has influ-

enced millions to mobilize their inner, spiritual resources through meditation and various mental disciplines. A Gal- lup poll (in 1986) reported that three out of five Americans were more interested in spiritual things than they were five years ago.

On the other hand, this increase in spirituality has not reflected itself in ad- herence to Christian teaching. The new openness to the role of religion in his- tory in public schools is being exploited by Hindus and Muslims. While those who identify themselves with mainline churches have declined by a third (only 20% now prefer mainline churches), polls show those who are both serious about their spiritual growth and active in churches have the highest involve- ment in community problems.

The American Catholic Church con- tinues to face a serious shortage of priests — 13,200 were seeking the priest- hood in 1980, only 8,500 last year, forc- ing the closure of some seminaries. If this trend continues. Catholic lay mis- sionaries will outnumber priests on the mission field by the middle of the next decade.

The number of Protestant seminarians is holding steady (at 52,000), although the number of women has increased proportionately to 27%. Protestant church membership increased by six percent between 1979 and 1984 in both the United States and Canada, while ac- tual attendance has held steady (at around 40% in the U.S. and 36% in Can- ada).

There are encouraging signs that the American Church is being mobilized for outreach both at home and abroad. The charismatic Congress on the Holy Spirit and World Evangelization attracted 40,000 to New Orleans in August 1987; the Urbana Missionary Conference in

Chapter 1: A UNIQUE OPPORTUNITY

21

December drew 19,000; Congress '88 en- couraged 15,000 Catholics and Protes- tants in Chicago to reach out to un- churched America; and the Lausanne Committee sponsored Leadership '88 in Washington to renew the commitment of younger Evangelicals to world evan- gelization.

Over the last decade, the number of Protestant missionaries from North America has increased 82%. The South- ern Baptists are on target at the mid- point of their ambitious program to

Poverty and homelessness amidst affluence is a growing problem , with children comprising 40 % of all poor

double their worldwide missionary presence (currently 3,839) and their bap- tisms overseas by the year 2000.

Despite all this progress, the Ameri- can Church still faces immense chal- lenges at home. Poverty and homeless- ness amidst affluence is a growing prob- lem, with children comprising 40% of all poor. Relational and family breakdowns continue to bear their bitter fruit, with 20 million children living either with a single or step parent. AIDS threatens to precipitate not only a health care crisis but a challenge to our corporate re- sources of compassion.

Although the Christian Right is fad- ing, the issues they championed have not gone away. Abortion, for example, continues to escalate (encouraged by a recent Canadian ruling which legalizes non-medical abortions), and homosex- ual concerns continue to attract head- lines. In the light of these issues, the dominance of a privatized Christianity and an aging Church (with 50% of its membership over 50), raise the question

of whether the obvious gains in commit- ted Christianity over the last decade will be preserved in the decade to come.

OCEANIA:

Unreached people groups

Oceania is comprised of 20 island na- tions, including Australia and New Zea- land, with a population of some 25 mil- lion people. Overall, Christianity has in- creased from 16.1 million in 1980 to 17.5 million in 1988. The smaller island states, evangelized by Western mission- aries, are 80-90% professing Christians, many with their own national churches which are well integrated into their cul- tures.

But a vast number of unreached peo- ple groups still exist in this part of the world. Fiji has a large Hindu and Mos- lem population, descendants of inden- tured Indian workers in the sugar plan- tations. They constitute 52% of the pop- ulation, though only four percent are Christian. The inland areas of Papua New Guinea, Vanuatu and the Solo- mon Islands all have unreached peo- ples, though syncretistic movements called "cargo cults" testify to earlier ef- forts of evangelization.

Quite different problems face the modern and industrialized societies of Australia and New Zealand. Here the privatization of faith and the influence of New Age ideas have become major is- sues in recent years. This is accompa- nied by a decline of those professing Christianity (from 86% in 1976 to 76% in 1982 in Australia, with a similar drop in New Zealand).

Economic problems in the Pacific is- lands have caused outmigration to Aus- tralia, in which the Church has played a visible role, and some of the backlash against these growing minorities will al- most inevitably affect the Church.

22

14th MISSION HANDBOOK

Meanwhile, debate over ordination of women and attitudes toward homosexu- ality are causing contention and threat- ening division in the churches. While mainline Christianity is declining, smaller informal groups, and charis- matic congregations are growing and these may provide a catalyst for a genu- ine revival.

1990 is indeed different from 1930 — or even from last year. There are new advances to be consolidated, new barri- ers to be prayed away, new growth to recognize and new doors to open.

Seen together in this way, it is clear that around the globe, God is at work, providing for this generation a unique opportunity for effective Christian wit- ness.

REFERENCES

David B. Barrett, ed., World Christian Encyclopedia, New York: Oxford University Press, 1982

, "Annual Statistical Table on Global Mission: 1988 ', International Bulletin of Missionary

Research, January, 1988

George Gallup, Jr. and George O'Connell, Who Do Americans Say That I Am? Philadelphia: West- minster, 1986

Kenneth Scott Latourette, A History of the Expansion of Christianity, New York: Harper, 1937

Larry D. Pate, From Every People, A Handbook of Two-Thirds World Missions with Directory/Histo- ries/Analysis, Monrovia, CA: MARC, 1989

Reports from: David Adeney (China), Tokunboh Adeyemo (Africa), David Lim (Asia), David Mil- likan (Australia), J. Dudley Woodberry (Muslim world), Larry Keyes (Third-World missions) and Greater Europe Mission

Newsletters: All Africa Press Service (Nairobi); Asia Focus, (Hong Kong); Asia Lutheran Press Service (Hong Kong); China News and Church Report (Hong Kong); Latin America Press (Lima); Religion in Communist Dominated Areas (New York); Religion in Commiunist Lands (London: Keston Col- lege); Meso- America (San Jose, Costa Rica)

Plus "Christianity in the World: An Overview," 13th Mission Handbook, MARC, 1986

Chapter 2 \

THE SENDING BODY

How does the Church organize for mission?

By Samuel Hugh Moffett

THE TWO MOST COMMONLY recog- nized forms of organization for mis- sion are often labeled "church and "parachurch," and some may be sur- prised that the Mission Handbook (both the 13th and 14th editions) does not cat- alogue the sending societies in those terms. It simply lists them alphabetically without regard to their basic ecclesiasti- cal nature.

There is an advantage to this. It fo- cuses on common interests and concerns rather than on differences. It brings us closer to the spirit of Jesus' prayer in John 17.

Differences need not be highlighted But recognition of diversity in the way Christians organize for mission need not destroy our unity in Christ. Those who think of the denominations as being "church" and the independent and transdenominational agencies as "para- church" will discover in this edition of the Handbook about 121 of the former and 643 of the latter. They appear side- by-side in this same mission resource

volume as significant parts of the world- wide outreach of the Body of Jesus Christ. The fact that differences are not highlighted, and that together, church and parachurch are seen as constituting a mission "team" is in itself cause for thanksgiving.

This does not mean there are no ten- sions. Nor is there anything new about their existence. There has always been friction between the Church and the vol- untary societies which its members form among themselves for specific action. The organized body has frequently been at odds with its individual members in mission.

Perhaps it was this tug-of-war be- tween institutional structures and the functional freedom of Christians in mis- sion that led John R. Mott to urge Chris- tians to "organize as if everything de- pended on the organization, and pray as if everything depended on prayer.

But call it what you will, this tension between "order and ardor," between Church and para-church, between the

Dr. Samuel H. Moffett was born and raised m Korea where his parents were pioneer mis- sionaries. Educated at Wheaton College, Moody Bible Institute, Prmcetor . Semttwj tand Yrte Universisty he returned to the Orient as a missionary to China. Expelled by the Com gZnmZ: he Zed to Korea for a distingu.shed career in theological educa.on, and , s now professor of History / Missions / Ecumemcs at Princeton Seminary.

ADMINISTRATIVE RECORD BICENTENNIAL SYMPOSIUM PLANNING COMMITTEE

March 20, 1989 at

Brick Presbyterian Church New York, New York

Attendance:

William P. Thompson, Chair Herbert B. Anderson, ex officio Robert Chase, ex officio Katherine Dean Joanne Hawks Samuel Moffett

Liz Ostrander, Philadelphia Presbytery Liaison

Kermit Overton

Kyoji Buma, Staff Resource

Excused:

Joyce Tucker

Guest:

Robert Schmidt, Philadelphia Presbytery

The meeting was convened at 9:18 a.m. by the Chair. Dr. Moffett led the Committee in worship.

The Committee APPROVED Administrative Records of its December 19, 1988 meeting, and of the Telephone Conference Call meeting held on February 21, 1989, with a couple of minor editorial adjustments .

The agenda was ADOPTED, with the understanding that the local committee agenda items become "order of the day" when Mr. Schmidt arrives. Mr. Thompson informed the Committee that he invited Robert Schmidt, chair of the local committee for the symposium assistance, to this meeting.

I. Presenters AND RESPONDERS

A. The Committee CONFIRMED the following:

All presenters and responders who were asked to switch their time slots concurred (in accordance with the Committee proposal by February 21, 1989 Conference Call) .

1.

VTWW

March 20, 1989 Page 2 .

2. Dr. James Costen of ITC, Atlanta, Ga, turned down the invitation to be a responder to the theme of education. Mr. Thompson invited Dr. Gayraud Wilmore in his place. The Committee APPROVED the action taken by the chair.

3. Dr. Donald Shriver of Union Seminary, New York City, gladly agreed to be a responder to the theme of geopolitics.

4. Deborah Mullen has been officially contacted for the process of obtaining necessary papers (as a responder to the opening keynote) .

B. The committee RECEIVED a progress report regarding

travel plans and other logistical procedures with the presenters and responders. (Two charts are attached to this Record. Note: These charts have been updated

since the meeting on March 20, 1989, as a few more pieces of information were received since that meeting. )

The Committee was further informed that President von Weizsacker will be accompanied by 20 people (security, etc.). No overnight accommodation for the President is requested, but the Committee asked Kyo j i Buma to reserve a suite at the Hershey for him and his party for a day.

Kyo j i Buma informed the Committee that he will follow up on the pieces of missing information for all presenters and responders.

THE SYMPOSIUM SCHEDULE

The Committee CONFIRMED the Symposium Schedule as attached.

The Committee also APPROVED the release of the Symposium Schedule to the press and to church entities. Robert Chase accepted the responsibility of preparing the Symposium Schedule for release. The Committee asked Mr. Chase to add a line or two identifying the background of all presenters and responders, in the schedule.

March 20, 1989 Page 3 .

III. RESOURCE TO THE CO-HOSTS OF THE SYMPOSIUM (Mr. William P. Thompson and Ms. Katherine Dean)

The administration office was asked to prepare a note to each of the co-hosts including biographical sketches of all presenters and responders in one notebook. Robert Chase was asked to prepare a paragraph or two to introduce each person by the co-hosts.

IV. ORDER OF RESPONSES

The Committee ADVISED the co-hosts that they would introduce responders in order to mix male/female and racial ethnic background.

V. LOCAL VOLUNTEERS TO ASSIST THE SYMPOSIUM

Robert Schmidt, chair of the local committee to assist the Symposium, informed the Committee that he already has 15 volunteers signed up to assist the Symposium.

The Committee and Mr. Schmidt mutually AGREED on the following:

A. Several signs to be made by the local committee and placed at strategic locations near the Symposium location — such as the parking area of Friends Meeting House, entrance to the Meeting House, etc.

B. Local Committee provides parking attendants at the Friends Meeting House parking area (in order to utilize the space for maximum capacity) .

C. Local Committee provides ushers at the Friends Meeting House for the entire period of the Symposium at the location. '

Ushers are posted at the building entrance, and other strategic spots in the building.

D. Local Committee provides volunteers for the Symposium Registration desk and for the Information desk in the Friends Meeting House building.

E. Local Committee negotiates with the City of Philadelphia for possible blocking off of certain streets for parking by the Symposium attendants.

March 20, 1989 Page 4 .

F. Parking attendants at the Friends Meeting House parking lot are asked to reserve certain numbers of spaces for the Committee officers and also for the escorts to the VIPs.

G. Local Committee, through their volunteers and communication committee, promote local publicity of the Symposium, aiming at more registration by the Presbyterians in the co-hosting Presbyteries.

The Committee ASKED Robert Chase to prepare a single page publicity paper to be released to the local committee for its use. Such publicity paper will be channeled through the already established process of press release.

H. The Committee ASKED the local committee to convene all volunteers (for the Registraton desk, information desk, ushers and parking attendants) at 9:00 am on June 2,

1989 at the Friends Meeting House for orientation and training. The Planning Committee will meet with these volunteers also.

I. The Committee AGREED that it is the task of Kyoji Buma (and not the local committee) to negotiate with the Holiday Inn-Independence Mall regarding parking facilities at the hotel, and its dining facilities, to prepare meals for a large number of the Symposium attendants on Saturday, June 3.

THE SYMPOSIUM REGISTRATION/REGISTRATION PACKET

The Committee MADE DECISIONS on the following:

A. Will not deal with questions of "partial registration" until very close to the Symposium, if the issue is still relevant then.

B. Will not accept a corporate registration (one registration used by different persons in a group/association) .

C. Will issue Press Cards to those who are reporting on the Symposium.

NOTE: Currently, three persons from the Office of

Information (Marj Carpenter, William Hennings and David Dempsey) are listed as Press personnel. Kyoji Buma will work out the appropriate process with Ms.

March 20, 1989 Page 5.

Carpenter' as to how and to whom "Press cards" are issued.

D. With the exception of Planning Committee members, no other persons will be allowed to attend the Symposium without paying the registration fees, including spouses of the committee members and the Bicentennial Celebration Committee. Planning Committee members are expected to receive work assignments during the Symposium. Appropriate ID tags will be issued for the Committee members.

E. Registration Packet: The Assembly local committee is

providing the tote bag (up to 1,000) to the Symposium.

The Committee DESIGNATED that:

= Packet will include the Symposium program

(prepared by Robert Chase) , writing papers and pen, and other pertinent materials as selected by Kyo j i Buma .

= Herb Anderson volunteered to see if the

Presbyterian Foundation could provide ball point pens for the registration packet. Kyoji Buma will explore the possibility of Hershey Hotel providing pens also.

F. The Committee was INFORMED that the local committee made an arrangement that assembling of the Registration packet is planned by the volunteers from the Church on the Mall.

VII . PUBLICITY FOR THE SYMPOSIUM

The Committee was INFORMED that:

A. List of the registered people as of March 17, 1989 is just about 100 persons.

B. The following letters have been mailed out with the Symposium brochure:

1. The Stated Clerk's letter to the commissioners urging them to register with the Symposium.

2. Mr. Thompson's letter to all synod and presbytery executives requesting them to urge their

March 20, 1989 Page 6.

constituents to register with the Symposium as early as possible.

3. Mr. Thompson's letter to all elected members of the General Assembly Council, Ministry Units and Related Bodies, urging them to register with the Symposium.

4. Mr. Thompson's letter to all those who are nominated to the 201st General Assembly (1989) to the elected memberships of the General Assembly Council, Ministry Units and Related Bodies, urging them to register with the Symposium.

C. The Committee members were urged to make personal contacts among their friends as well as selected church entities urging them to register.

D. Mr. Schmidt ASKED Mr. Thompson to write a letter to the selected local churches in the co-hosting presbyteries, urging them to register full time with the Symposium.

Mr. Thompson ASKED Robert Chase to draft such a letter.

E. Dr. Moffett VOLUNTEERED to write a letter to Monday Morning urging readers to register with the Symposium. Kyo j i Buma was asked to contact the editor of Monday Morning informing him that such a letter is forthcoming for publication as soon as possible.

VIII. REGISTRATION FEES

In light of slow registration, the Committee considered extending the date of early registration ($201) . After a long discussion, the Committee VOTED to stay as publicly announced. (March 31, 1989 is the deadline date to accept $201 as the registration fee.) However, the Committee ADVISED the Administration Office of the Symposium to interpret the deadline "liberally," counting on possibly delay of post office delivery. If the governing bodies are contemplating on paying fees for the commissioners and other church representatives, inform them, upon receiving inquiry, that the $201 registration fee is accepted even after March 31, 1989. The Committee ADVISED the Administration Office to extend the "grace period" liberally.

The Committee also REQUESTED Katherine Dean to attend the Presbyterian Staff meeting, April 6-8, 1989 in San Diego,

CA, in order to urge the governing body staff persons to publicize the Symposium with the note that $201 registration

South^

Korean

exports

rise

sharply

. ^ . more of it goes to USA i

1987 f

Market B share for |

South

Korean 1 exports ^

Canada 3% '

United 3©/0 > Kingdom j

Hong Kong 4% ;

West Germany

28%

Other

(in billions)

18%

Japan

1 — Estimate

South Korean exports rise

South Korea’s exports have grown in the past decade because manufacturers have copied other nations’ products, paid low wages and sold products cheap.

Source: International Monetary Fund, Korea Economic Planning ooara “ * "

COVER STORY ^

'h * ,

Feds out to collar trade fraud

Special for USA TODAY

WASHINGTON - In a ma- jor new effort to fight white-col- lar crime, the Justice Depart- ment Tuesday formed six “SWAT" teams from a cross- section of U.S. agencies.

Attorney General Dick Thornburgh said the teams will help stamp out "crime in the suites” — fraud in securities and futures markets.

“Investors are bilked out of hundreds of billions of dollars annually by white-collar crimi- nals who operate through de- ceit, concealment or breach of trust beneath a thin veneer of legitimacy," Thornburgh told reporters. At his side: U.S. At- torney for Manhattan Rudolph Giuliani and U.S. Attorney for Chicago Anton Valukas.

The government’s 2 Vi-year- old Wall Street probe already has hauled in dozens of inside- traders. And in January, word broke of a massive U.S. probe into alleged fraud at Chicago’s commodity futures exchanges.

The new teams will be based in New York, Chicago, Los An- geies, San Francisco, Kansas City and Denver and have a to- tal of 15 assistant U.S. attorneys assigned to’ them. New York will have six; Chicago and Los Angeles three each; the other cities one each. New hires will replace attorneys who join the teams. Thornburgh couldn’t es- timate the teams’ total cost.

Five other agencies also will commit staff: the Securities and Exchange Commission, In- ternal Revenue, Postal Inspec- tion, FBI and the Commodity Futures Trading Commission.

► Chicago traders meet, 2B

‘Next Japan at crossroads in competition

High-tech mastery needed to replace copycat tactics

p- Korean children excell at math and science, 1A

By John Hillkirk USA TODAY

SEOUL — These days, South Koreans have plenty to cheer about The Olym- pics went off without a hitch. The South Korean GNP — up 12% each of the past three years — is growing nearly four times as fast as ours. Freighters packed with Hyundai Excels — 4,800 cars per load — and Gold- star TVs are steaming into U.S. ports every week.

The 42 million people here, in a country the size of Vir- ginia are deservedly proud. Instead of the cheap clothes and ramen noodles that were their primary exports 15 years ago, they’re manufacturing Leading Edge personal computers and Samsung VCRs.

But South Korea is at a turning point in its quest to reach greater prosperity. South Koreans know they’ve gotten this far by copying other nations’ products, paying low wages and selling cheap. Those days are ending.

The USA and Japan are trying to stop the copying. At the same time, poorer countries such as Malaysia and Mexico are stealing this Far East Tiger’s wage and price advantage. South Korea must develop products that we will buy for their high quality and features, not price. It must stand on its own two technological feet if it is to keep growing and

prospering. , . .

The problem is, South Korea lacks both the technology and the engineering expertise to defend itself. “I fear that we are like a castle built on sand,” says Yong-Sun Kim, an executive vice president at Lucky-Goldstar, a conglomerate that accounts for 12% of South Korea's GNP. “We have the hardware, the box, but we don’t understand what’s inside.

Japan was once in the same boat. In the 1960s and early 1970s, the Japanese prospered by selling inexpensive knockoffs of cars, TVs and other products invented over- seas. But Japan since has become a technological power- house in its own right Japanese created the Sony Walkman, the compact disc player and the 8mm-videocamera. In semiconductors, they have leaped past the USA with new generations of memory chips. Last year, they registered more U.S. patents than U.S. companies did.

Please see COVER STORY next page ►

2B • WEDNESDAY, FEBRUARY 1 . 1 989 • USA TODAY

COVER STORY

S. Korea battles low-cost rivals

Continued from IB

But Japan took nearly 25 years to become a high-tech samurai. With lower-cost rivals nipping at its heels, South Korea won’t have that luxury. If Korea hopes to become the world's “next Japan," Korean companies must learn how to innovate and develop hot new products almost overnight “Unless it finds ways to do this in the next three to five years, it’s absolutely possible that South Korea won't be the next Japan,” says T.W. Kang, a general manager at Intel Japan and author of a forthcoming book, appropriately titled Is Korea the Next Japan?

The most successful Korean exports are products of Japanese or Yankee ingenuity. The 1986 Hyundai Excel became the most successful first-year import in U.S. history — 168,882 were sold. The Excel’s engine design came from Japan's Mitsubishi Motors Corp. The car’s exterior was designed by Georgetto Gesaro of Ita- ly. U.S. consultants did about half of the early market research.

Korean VCRs, primarily from Samsung and Goldstar, account for a fifth of U.S. sales. But the VCR patents were licensed from RCA Corp. and Ampex. And 70% of the VCR components come from Matsushita, Toshiba and other Japanese electronics firms.

In the past 25 years, South Korea has spent $1.3 billion to li- cense 3,500 patents and technologies from foreign firms. Careful- ly crafted partnerships taught South Koreans about various indus- tries: Samsung linked with Corning Glass Works to learn about TV tubes; Goldstar with AT&T (semiconductors) and Daewoo with General Motors (cars). Executives from Japan and West Germa- ny’s Siemens AG taught Koreans their management methods "We went through a ‘monkey copy’ period in which we copied everything, with permission or not,” says Kim.

Now Japanese and U.S. competitors are starting to play hard- ball. Uncle Sam is forcing Korea to buy more U.S. goods and raise the value of its currency — an adjustment that automatically hikes the cost of Korea’s exports. Reflecting the won’s rise, Hyun- dai on Jan. 24 raised the Excel’s base price 4.1% to $5,274.

Texas Instruments sued Samsung for violating its semiconduc- tor patents. In 1987, Samsung settled out of court and paid TI an estimated $90 million in penalties and royalties.

Even more damaging: U.S. and Japanese companies are refus- ing to share their latest technological breakthroughs with Korea. Japanese firms are showing samples of a sophisticated new semi- conductor, the 4-megabit memory chip, to selected U.S. custom- ers. In the past, Korean chipmakers would simply buy a sample and have engineers carefully retrace the complex circuitry. Not anymore. Samsung has been trying to get its hands on a 4-megabit chip, but Japan won’t sell it one.

In some cases, Koreans learned what they needed to know by hiring Japanese executives as consultants. But that pipeline is dry- ing up, too. One Japanese employer became so irate about this that it confiscated the passports of key employees in its engineer- ing department. That kept them from making a quick trip over to Seoul.

Developing new products isn't South Korea’s only challenge. The country that competes on price has its own low-cost rivals to worry about. In 1980, South Korea’s $1.02 hourly wage was signifi- cantly lower than wages in Singapore ($1.49), Hong Kong ($1.51) and in Mexico’s maquiladora plants ($1.42).

But steady pay increases and the rising Korean won, up 26% vs. the dollar the past two years, have cut into South Korea’s advan- tage. Wages here now — at $2.15 an hour — are about the same as the hourly pay in Singapore, Taiwan and Hong Kong. The maqui- ladoras — foreign-operated plants on Mexico’s northern border

— pay just 81 cents an hour. Even South Korean firms such as Samsung and Goldstar are shifting some production to Mexico. Several other countries — Malaysia, Indonesia, Thailand, the Peoples Republic of China and the Philippines — now have the manufacturing infrastructure to rival South Korea in both price and quality. Those countries pay as little as 46 cents per hour, and they’re eager to repeat Korea’s rise. Says Goldstar’s Kim, "We visited China and they asked us the same questions we were ask- ing the Americans and Japanese 20 years ago.”

Finding a way out hinges on moving upscale. South Korea has to shift from making products such as 13-inch TVs and subcom- pact cars to more technologically advanced and expensive goods. Hyundai, for instance, just introduced the mid-size Sonata to chal- lenge U.S. and Japanese automakers in one of the most competi- tive segments of the car business. Base price: $9,695.

The Sonata’s engine design came from Mitsubishi. But two Hyundai designers, schooled at London’s Royal College of Arts, played a key role in designing the car’s exterior. Says Son Wong Chon, Hyundai’s executive vice president, "We did the market re- search ourselves.”

Goldstar has set up a sprawling "Central Research Laboratory”

— complete with a volleyball court and other Silicon Valley ame- nities — near Seoul. Its mission: Learn to understand the basic science underlying electronic goods such as semiconductors, computers and VCRs.

Samsung has made some impressive gains in the semiconduc- tor business. IBM, Apple Computer and others buy Korean-made sophisticated 256-K memory chips. “In chips, they’re doing it even faster than the Japanese did," Kang says.

Lucky-Goldstar is building a $2.22 billion chip plant in Chongju. Samsung plans to invest $1 billion in two plants, and Hyundai’s electronics division is building a $350 million plant Here, too, the South Koreans hope to move upscale — from the memory chips That merely store information to the microprocessors that act as the.“brains" of everything from PCs to IBM mainframes.

But several of the South Korean chip plants will come on line in 1989 and 1990 — just when industry experts expect to see a slump in semiconductor demand. Experts say powerful Japanese rivals could flood the world with low-cost chips and squash their Korean rivals before they get out of the starting blocks.

If Korea remains behind in chips, it will never be able to build a better TV, VCR or computer than its more experienced rivals. Says Kang, "It would always be at the mercy of other countries, especially Japan.”

LAUSANNE II CONGRESS OFFICE OPENED IN MANILA

The Lausanne Committee for World Evangelization has opened an office in Manila, The Philippines, that will help coordinate arrangements for the Lausanne II in Manila congress on evangelization, July 11-20.

The office is currently headed by Ricardo Jumawan, Operations Director. The Con- gress steward and volunteer program also is being coordinated out of this office as well as local press and church relations. The of- fice will swell to more than 1,000 staff and volunteers during the nine-day conference.

The office is in the Philippines Interna- tional Convention Center, located in Manila near the bayfront. The July con- gress will take place at this convention center.

The congress will bring together more than 4,000 Christian evangelical leaders from around the world to share strategies for spreading the gospel. It is the first meeting that brings together world-wide leaders from virtually every Christian denomination for the common purpose of evangelization since the first Conference on World Evangelization, called by Billy Graham and held in Lausanne, Switzerland in 1974.

EVANGELIST PALAU SETS LONG-TERM SIGHTS ON INDIA

Evangelist Luis Palau says the initial suc- cess he is experiencing in his early efforts of a 12-year mission to aggressively evangelize India are exciting because people from dif- ferent religious backgrounds are becoming Christians.

Palau kicked off the 12-year mission plan last year with a five-day campaign in the city of Cuttack. More than 3,100 people made decisions for Christ during that “Festival of Joy and Hope."

The mission plan is the product of the Palau Evangelistic Association’s Indian committee, which mapped out a strategy to conduct evangelistic Christian festivals with Dr. Palau in the larger metropolitan areas of the country before the year 2000. Paulau will return to the country to minister at the festivals while maintaining a full schedule of crusades in other parts of the world.

The mission committee is comprised of' representatives from both the Church of North India and the Church of South India, the Evangelical Fellowship of India, the Salvation Army of India, India Youth for Christ, and the Bible Society of India.

On the heels of the festival in Cuttack, Palau has received invitations to speak from Christian leaders in four other cities, in- cluding Calcutta, Madras, Bangalore, and Ahmedabad. He will hold crusades in Calcutta and Madras in 1990, while events in Bangalore and Ahmedabad are schedul- ed for 1992.

Speaking of the challenge of ministering in India, Palau said that “one of my shocks was that there are so many ‘Christians’ who are not Christian. They call themselves Christians because they are not Hindu, Sikh, or Muslim, but they simply don’t know Jesus Christ. I was surprised to find that Protestant Christianity can be as dead in the Third World as I have found it in many parts of Europe.”

Palau’s next evangelistic campaign is set for Guatemala City, Guatemala, this March. — World Evangelization Informa- tion Service.

RE-CHARGE

Trees like white-armed octopi Reach out to the sullen sky,

While the frost-fanged winds whip by, Drearily.

Ermine- wrapped, each dale and hill Seems a monster crouching still, Waiting soon to pounce at will For the kill.

Snowbound are the petaled flowers, Sleep-bound each with all its powers, Mystery of Nature’s bowers —

Winter hours.

But beneath the jewelled snow Vital life is still aglow.

Roots are recharged, sure though slow, All things grow.

Winter is the Christian’s bower,

While his spiritual forces flower,

And God’s Word becomes a Tower Of Power.

Simon C. Walburg

MARCH, 1989/27

TRAINING AND SERVICE CORPS

WANTED

Prospective missionary teachers and evangelists to serve as married couples or as teams of two men or two women:

MIDDLE EAST — Urgent request for help from the least evangelized Muslim country, a difficult field, to join faithful workers already there.

MICRONESIA — Team needed to teach Bible and English at a mission school in this Pacific Ocean area.

MEXICO — Two teams are requested for the Yucatan area, one for urban work and other for small town-rural ministry.

College graduates and others are urged to apply for TASC, a two-year pro- gram of missionary study and super- vised service. The best spiritual, academic, and practical preparation for long-term vocations in world mis- sions with sending agencies. Pre- paratory study at Reformed Bible Col- lege, language study, and field assign- ment supervised by national pastor or missionary.

Candidates complete Mexico STS or METS (Middle East) prior to two-year TASC commitment, must obtain church approval, and must seek prayer and financial support. Call 616- 698-8393 or write address below for complete details.

TASC, c/o I.D.E.A. Ministries Dr. Dick L. Van Halsema, President 4517-A Broadmoor Avenue S.E. Grand Rapids, Michigan 49508

FIRST CHURCH OPENED IN NORTH KOREA

Hong Kong — For the first time since the founding of the Democratic People's Republic of Korea in 1948, a building specifically for the purpose of Christian worship has been built. It was opened for use in November 1988, and visited for the first time by a foreign group of believers in late January.

The church is located in the center of the capital, Pyongyang, and is run by the Korean Christian Federation (KCF), an organization of obscure origins that boasts 5,000 members and 500 pastors. Believed to have been founded in the early 1980s, the members of the KCF have until now been using private homes for worship.

The new church, which seats 200, was full for the service attended by the foreign visitors, although they reported that all those in attendance were very old — ample evidence for tour guides who touted that “only those bom prior to the 1948 revolu- tion believe in Christ.” The visitors said they were not permitted to mix with the congregation and one reported, “I saw no Bibles there, save the one of the preacher's.” Another said, It was very un- Korean, especially when the prayers from the congregation were invited, the people stood and read their prayers.”

Despite the obvious lack of spontaneity, the meaning of the occasion was not lost on the visitors. Said one, “After history s most virulent anti-religious campaign, this church building signifies that authorities are resigned to the long-term presence of Christianity.” He added, “After all, if religion is supposed to be nearly extinct, why bother to provide brand new facilities like this for a dying phenomenon?”

Prior to the Communist Revolution in 1948, Pyongyang was Asia’s most Chris- tianized city, and was referred to as “Asia’s Jerusalem.” Out of a population of 400,000, over 50,000 people were believers. In fact, throughout the north there were 1,500 churches open as revival spread rapidly in several waves. After 1948, all churches were closed. Soon after, the civil war destroyed the church buildings and the few left intact were bulldozed down as the atheistic campaign under Kim II Sung in- tensified in the 1950s.

28/MISSIONARY MONTHLY W* ^

Hong Kong observers are hoping, however, that the building and opening of this church may be the beginning of a more tolerant religious policy in what is still the world’s most closed society. — Ron McMillan, News Network International

NORTH KOREAN CHURCHES CALLED "PROPAGANDA SHOWCASES”

Pensacola, Florida — Church buildings recently built in the capital of North Korea are “not real functioning churches” but propaganda showcases,” in the opinion of a missionary to Communist Asia sent by Proc- lamation International, an interdenomina- tional mission here.

In an article in the PI Newslatter, “Praise and Intercession,” the missionary charges that the buildings, heralded by the World Council of Churches and North Korean Christian Association, “exist only for occa- sional church services when foreign people come to that country and ask for worship.” The missionary, who said he has seen the buildings, notes “There is no sign outside, nor are there any crosses outside the buildings. The North Korean people do not know they are churches.”

He says he also has been to the “house church” in Pyongyang. But he reports, “It does not have a functioning, every-Sunday service. They arrange services only when outside people ask for them.”

He charges that persons leading services are “very well trained Communist party members, agents sent by the government.” “North Korea continues to persecute,” he says. “I have heard of believers recently be- ing picked up by the secret police because of their faith and because they had Bibles from the outside world. How can they say there is religious freedom?”

“In Pyongyang city there is not even one genuine house church. Don’t be confused by the propaganda. The WCC and KNCC are being used by North Korean agents, the PI worker asserts.

REQUESTS FOR BIBLES INCREASE AMONG SOVIETS

The Soviet Union’s sudden openness to the West under the leadership of Mikhail S. Gorbachev was evidenced throughout 1988 by a tremendous increase in letters from listeners in the USSR responding to Chris- tian programs produced and broadcast by the Far East Broadcasting Company.

“Whereas formerly we would receive on- ly a handful of letter from Russia in a year, we received of over 800 in November and 1,000 in December," said FEBC’s Russian programming director, Jack Koziol.

"Most of the letters request Bibles and New Testaments, which we were able to send," Koziol explained. “This is a totally new thing for the Russian people. Never before has there been this freedom to not only request a Bible, but actually receive one by mail from the West.

Before “glasnost” (openness), for a Rus- sian individual to request a Bible was possi- ble cause for persecution and sentencing to prison or a labor camp.

Despite the apparent freedom, a measure of fear still exists among the Soviet Chris- tians. One recipient of a Bible sent a cable to FEBC stating simply, in Russian, “safely arrived.” Still others have expressed fear that as quickly as the door opened, it may close.

“It is for this reason that we are sending Bibles as fast as we can.” Koziol added. “We just don’t know how long this oppor- tunity will last, so we are trying to fill these requests quickly.”

MIDDLE EAST TRAINING SESSION

May 25 - June 26: Study and travel in Egypt, Israel, Turkey for adults and collegians completing sophomore year by May. Islamics, Christian witness to Muslims, practical assignments. Ask for application packet and details from:

Dr. Dick L. Van Halsema, Director I.D.E.A. MINISTRIES 4517-A Broadmoor Ave., S.E., Grand Rapids MI 49508 - (616) 698-8393

MARCH, 1989/29

WORLD EVANGELIZATION BY 2000?

Singapore — Hundreds of plans to evangelize the world by the year 2000 have been created around the world. To try to coordinate and make some sense of these many plans, over 300 Christian leaders from around the world met in Singapore January 5-8. These leaders examined 104 of the plans for world evangelization, actually only a portion of the 700 to 800 such plans thought to be in existence.

The meeting was convinced that evangelization of the world was possible. The meeting expessed the hope that, when the gospel has been presented to all people, “at least half of humanity will profess allegiance to the Lord Jesus.

But it proved difficult for the gathering to come to specific agreement. In a “Great Commission Manifesto” adopted by the gathering, participants declared, “We see afresh that cooperation and partnership are absolute necessities if the Great Commis- sion (Christ’s command to share the gospel with all peoples) is going to be fulfilled by the year 2000.”

In spite of that high goal and the spirit of cooperation, the group decided not to form a task force to combine plans , but adopted only a more modest commitment of an in- formation office staffed by one person. Ap- parently there were too many theological objections and too much diversity. The AD 2000 Steering Committee disbanded so that each participant would have “total freedom to decide what they want to do for the future,” according to committee chair Thomas Wang.

Some tension emerged when Latin American evangelists refused to consider cooperation with Roman Catholics. They issued a statement of concern in which they charged that the Roman Catholic Church in Latin America was the “most fierce op-

ponent to all evangelistic efforts on our part.”

The issue will arise again during this summer’s Lausanne II Conference in Manila. — RES News Exchange, February 7, 1989.

RBC STUDENT BODY DRAWN FROM 10 NATIONS

This year, Reformed Bible College students came from 20 states, 5 provinces of Canada, and 8 countries outside of North America.

One of the overseas students this year is Winnie Chemjor, from Kenya. Raised in a Christian home in Eldoret, Kenya, Winnie is a member of the Reformed Church of East Africa. A number of the leaders in her church had attended RBC. For over two years she had the desire to receive a similar college education. This was realized with her coming to RBC last year.

Winnie said, “Religious education classes are a basic part of the curriculum in elementary and high schools in Kenya. I would like to become qualified to teach such classes.” Her goal is to receive an RBC bachelor degree so that she may become a teacher in Kenya.

RBC is accredited by the American Association of Bible Colleges and is authorized by the State of Michigan to grant two- and four-year academic degrees. The high quality of education at RBC is assured by gifted and dedicated faculty, most of whom have earned doctorates in the areas of their their teaching respon- sibilities. This reputation has reached around the world through the work of RBC alumni who are serving in church and mis- sion agencies on six continents.

Reformed Bible College is located at 1869 Robinson Road S.E., in Grand Rapids, Michigan.

30/MISSIONARY MONTHLY

SOUTH KOREA

A new society

South Korea has had an economic revolution and political reform. Changes in Korean values are as striking. Not least of them: reborn national pride

IN THE past three years South Korea has undergone two momentous changes. Af- ter 25 years of galloping economic growth, its external current account went into sur- plus in 1986, for the first time in the coun- try’s statistical history. Two years later its politics turned democratic: last spring Mr Roh Tae Woo became the first South Ko- rean president in almost 30 years to achieve power through votes rather than guns. Yet both these changes pale beside a third one: over those 30 years Korean society itself has been turned upside down.

Only recently have South Koreans be- gun to think about that change. In the flurry of political news, their daily newspapers do not spend much space on the sort of human- interest stories that absorb readers in Eu- rope or America. Every day in South Korea seems to bring a new political row, every week a foreign-policy initiative, every month some vote or other. Recently, however, newspapers reported two telling glimpses of life in today’s South Korea:

• Four young sisters, part of a family of seven living in a miserable two-room flat in Seoul on 250,000 won ($375) a month, tried to kill themselves with rat-poison. They wanted, said one who survived, to leave their parents more money to educate their young brother.

• At one of the traditional set-piece riots in the centre of Seoul, radical students put on their usual act, slinging petrol bombs and what American journalists call rocks at the

riot police. The police in turn responded traditionally, dragging dozens of demon- strators off to jail. Yet the policemen — con- scripts, many of them of the same age and educational background as their op- ponents— were seen silently mouthing the words of the students’ radical songs.

Both times, it took foreigners (from the Washington Post and the Wall Street Jour - nal respectively) to put the bare facts in their social context. In one case, the mix of a hoary tradition — sons matter more — with a new one, new at least to the Korean poor: get educated, get ahead. In the other, the re- sults of education: a society where today s student is tomorrow’s cop (or vice versa), where authority and its enemies are as one.

While all else changed, South Korea had only two presidents between 1962 and 1988. Both were generals, both had taken power through military coups. Under their iron hands, the economy flourished. But many of the tensions brought by economic growth stayed hidden. The citizenry were not en- couraged to speculate about what kind of place their country was becoming.

Mr Roh Tae Woo, who took office in February 1988 after several months of politi- cal crisis, was more than just another presi- dent. True, he too was a general, indeed a graduate from the same class at the military academy as his authoritarian predecessor. But he achieved power by election, not in a coup, and in his first year of office all the stresses that were present but hidden before

have suddenly become visible.

Not that South Korea is a country agonisedly torn by conflicts between the forces of stability and of revolution, old country and new town, rich and poor. By and large, it has gone through its social transformation — and population growth of 55%, to 43m, within Byears^-remarkably smoothlyTYet what a transformation.

From $500 to $4,000 Only a generation ago, this was little more than the southern half of an unforgiving, mountainous peninsula jutting out of Asia towards Japan, its former colonial master. It had been devastated by an internecine war, with plenty of help from the Chinese and their western opponents. South as north of the artificial dividing line, most Koreans lived by farming. Development had to start from scratch at the beginning of the 1960s. Today, South Korea is a crowded, industrial country whose capital looks more like Hong-1 kong every year.

The story starts from its brisk economic development. In 1964 GNP per head, in to- ' day’s terms, was around $500. It is now around $4,000. The lives of most South Ko- reans have changed beyond recognition. The proportion of them who work on farms has fallen by almost two-thirds; the propor- tion in manufacturing jobs has trebled.

From these figures almost all else fol- lows. Thirty years ago South Koreans’ staple diet consisted of rice and kimchee (fer- mented vegetables). Poor people ate fish rarely, and meat maybe once a year. When food was short, the government had a solu- tion: try mixing barley with your rice, it’s healthier as well.

In the early 1960s the average Korean could expect about 2,000 calories in his diet — undernourishment by any western standard. Today’s figure is nearly 3,000 calo- ries. Between 1965 and 1985 meat consump- tion trebled. Rice consumption per head

THE ECONOMIST APRIL 1 5 1 989

SOUTH KOREA

among farm households rose by more than 40% — though it is now falling again among non-farm households, as they turn to other foods. Most of the inhabitants of Seoul have for years had enough to eat. Now they are catching on to the health fads of Europe and America.

r Between 1965 and 1985 the number of [ doctors per 10,000 South Koreans doubled. That of dentists trebled. The number of hos- pital beds per 10’00(T trebled, while that of nurses rose more than twelvefold. With bet- ter food and health care, children now tower over their grandparents. Today’s 14-year- 1 old South Korean boys are 11cm — 472 inches — taller than their counterparts of ! 1 9^5/rhey can once again look the Japanese in the eye. Until prosperity made them tem- porarily taller than the Koreans, the Japa- nese used to be known in Korea as waenom — little people.

From food to consumer durables. Until the mid-1970s General Park Chun Hee’s government made it hard for South Koreans to find anything much to spend their money on. When the chance came, they suddenly bought all the consumer goods in sight. Vir- tually every household has a television set — and in the country as in the town, though many of the countryside’s sets are still black- and-white. By 1985 one-third of urban households and one-tenth of rural ones had a washing machine. Those figures must be much higher today.

Industrial and commercial development have changed women’s lives even more than men’s.The proportion of women who work has risen to 45% — high for an industrial country — while the proportion of men at work, though higher than that, has fallen. Not that women find this an unmixed bless- ing. Korean men work longer than almost any others in the world, but Korean women work longer still: in 1986 the average South Korean woman in a manufacturing job f worked more than 55 hours a week. Yes, 55.

Nor are women working on equal terms. Their average wage is less than half that of

men. Job advertisements, even for posts with foreign companies that would not get away with it at home, usually specify which sex is wanted. No wonder the first stirrings of a women’s movement have already ar- rived. Whereas more than 40% of South Koreans aged over 60 think women's work should mean only housework, fewer than 13% of those aged 15-19 agree.

The middle class

One single social change is as significant as all these combined. South Korea now has a flourishing urban miBdircTass. i hatls evi- dent especially in Seoul^ where average wages are almost 700,000 won (over $1,000) a month. On a first visit to the capital, it is hard to believe that the national GNP per head can be as little as $4,000.

In Seoul a great migration has taken place from the wooden one-storey houses north of the Han river, where the old walled city began, to new southern suburbs. In these suburbs, families live in boxy apart- ments without granny and with fewer chil- dren than before. They are richer (and more homogeneous) than their counterparts north of the river. They patronise hairdress-

ers, and buy their clothes in boutiques, not at roadside stalls. There is neither space nor s time to ferment the family kimchee ; it comes from a supermarket. What most concerns them, like middle-class parents in the big cit- ies of other capitalist countries, is to get their children into the right schools.

With money to spare, this new class has begun to invest in the stockmarket. Between 1980 and 1988 the market index rose nine- [ fold. Believable figures are hard to come by, given the. widespread habit of using in- vented names to avoid tax, and the fact that more than 60% of all South Koreans are in any case called Kim, Lee or Park. But a poll conducted last year by Gallup's local asso- ciate found that more than 1.7m South Ko- reans have money in the stockmarket. The number of different holdings, says the re- search department of the stock exchange, doubled from 1986 to 1987, and doubled again by the first half of 1988.

Changing values

As the daily lives of Koreans change, so, in- evitably, do their attitudes.

Until the end of the 1970s the army was South Korea’s ruling class. It had been brought to power under the Japanese mili- tary occupation from 1910 to 1945, and its prestige had been bolstered by President Park Chun Hee, who put many soldiers in top government jobs. But, although the gen- erals remained in charge until last year, the army’s prestige had already been badly dam- aged by an incident at Kwangju in 1980, in which soldiers killed more than 200 demonstrators.

The damage proved irreparable. It made many soldiers disapprove of military inter- vention in politics (though the first time serving officers openly expressed disap- proval was this year). The Kwangju blood- shed also changed the attitudes of the cleverest young Koreans. Young men are still conscripted for military service in the middle of their university courses, but the brightest no longer want to go to the mili-

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THE ECONOMIST APRIL 15 1989

SOUTH KOREA

tary academy as their forebears used to.

South Korea’s new elite is its bureau- cracy. A journalist visiting the government offices at Kwachon, just outside Seoul, will usually find three officials present at every briefing: a director-general in his 50s, in charge of a large chunk of a government de- partment; a director, specialising in the mat- ter in hand; and the director's deputy, in his mid-20s. Bright, fluent in English, and often educated at an American business school, the deputy-director knows the detail and an- swers the questions. You could well think he was the man in charge — and South Korea will have a formidable government machine when he is.

With the disappearance of military rule has come a change in attitude to social disci- pline. Like Japan, Korea is a society that has traditionally placed more emphasis on the group than the individual. Under the gener- als, it was also a place where most people did what they were told. No longer.

That change is most evident in labour relations: witness the wave of strikes that has hit the country since Mr Roh Tae Woo came to power. These strikes express more than demands about wages or conditions. They are a sign that the days when employ- ees could be relied on to work without com- plaining have gone. An official poll for the government’s economic-planning board found in 1985 that 33% said they were satis- fied with their working conditions; by 1988, when conditions had, if anything, im- proved, that figure had fallen to 21%.

Even the chaebol, the handful of big conglomerates that dominate South Korea’s export industries, are coming uneasily to terms with this. It is no longer acceptable, as it was only two years ago, for them to hire gangs of toughs to beat up trade-unionists.

Other traditional practices are disap- pearing. Children no longer always bow to the ground before their parents, as they used to. One English merchant banker re- counts how five years ago, when he met a Korean businessman for lunch, they went down together in the lift. It stopped at every floor, for there were scores of other employ- ees who also wanted to go out to lunch. When they caught sight of the manager, however, the workers on each floor bowed low and refrained from getting in. That might still occur today, but it would cer- tainly no longer seem natural.

Attitudes to possessions also have changed. Although under President Chun many Koreans filled their houses with gad- gets, conspicuous consumption was frowned on. Most luxury goods were taxed to the skies. The rich tried to conceal their wealth, for fear of inviting "requests” for political donations to the comprehensively mis- named ruling Democratic Justice Party. Grand houses in the smart districts of Seoul were often rented to foreigners, or left empty altogether. Imports were discour-

aged. Cars were black, and the few who could afford one also had a driver. Even in the early 1980s two street-lamps in three were left off to save power, and restaurants opening hours were restricted.

Now that South Korea’s current ac- count has been healthily in surplus for three years, the need for such restraint is gone. Under President Roh, some liberalisation has already taken place. And the very rich and the middle class alike are suddenly re- alising what fun spending money can be.

This year South Korea’s carmakers ex- pect to sell them more than 700,000 new cars. Many will be bought by or for women, who are doing social driving for the first time, joining the jams that are expected to cut average speeds on the streets of Seoul by

Those weren’t the days

half over the next five years. Department stores are doing booming business, at prices higher than in London. Jindo, a Korean firm that dominates the world market for fur coatiTexpects its domestic sales to grow ten- fold~in 1989. In January people aged under 35 were for the first time allowed passports for holidays abroad. The number of South Koreans who go abroad this year is likely to double to 1.5m (should someone warn them how their furs will be greeted in the wildlife- loving West?).

For those who are less lucky, such dis- play is galling. The urban poor have become sensitive. So, too, have farmers. Early this year 12,000 of them gathered outside the National Assembly building in Seoul for a demo in favour of protection and against

\

taxes. It soon turned into a riot. \

Their concerns are easy to understand, y The countryside is losing its population fast, as farmers’ children move to the cities in search of money and fun. Left behind are the eldest sons, who stay to inherit the farm — but find it ever harder to discover a wife prepared to join them on it. Unlike Ja- pan’s farmers, many of them part-time and most well-off, South Korean farmers are heavily indebted. Rural incomes used to be I higher than urban incomes. Now they have I fallen behind.

Nationalism rises

With prosperity, South Koreans are experi- encing a great wave of national pride. Inter- est is growing in their history and culture. Hangul, the Korean alphabet invented by King Sejong five centuries ago, is gaining in popularity at the expense of Chinese charac- ters. The lunar new year, rather than the Gregorian, was celebrated three months ago. This national warmth extends even to North Korea, described by diplomats who have lived there as a chilling and rigidly Sta- linist dump run by an elderly megalomaniac. No matter: lots of South Korean students have become keen to promote reunification, some indeed admiring the megalomanic Mr Kim II Sung as enthusiastically as most de- spise their own president.

Nationalism has a dark side, too, in prej- udice against America and Japan. Anti- Americanism is rife among students and left-wingers, who complain that America has perpetuated the division of the Korean nation, forcing them, on top, to endure the miseries of capitalism, decent food and con- sumer electronics.

Deeper still is Koreans’ hatred of Japan. Its harsh occupation of Korea until 1945 is readily remembered (or at least retold), and its present intentions are mistrusted. Al- though 700,000 South Koreans are learning Japanese — the two languages are similar — a recent opinion poll found that almost 90% of South Korean primary-school children said they disliked Japan.

Yet the most obvious manifestation of the new mood is positive, a vivid conscious- ness of South Korea’s economic and politi- cal success. Especially after the 1988 Olym- pic Games, held in Seoul, South Koreans have acquired an unshakeable confidence that their country can do anything.

One day, of course, they will find they are wrong. And their overestimation of Ko- rea’s importance in the world can lead to some funny results: as when a lunchtime stopover by President Bush on his way home from Hirohito's funeral is described as a summit meeting. But look again. This is the first time for a century that Koreans have rightly been proud to hold their heads high. And believing you can do anything is at least the .first step to doing it.

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THE ECONOMIST APRIL 15 1989

Mergers, takeovers, quick profits. They’re part of the money-moving game a lot of U.S. corporations are playing today.

While the competition is investing in research, training and new equipment, American business is gambling on short-term deals that jeopardize our long-term security.

High stakes for America:

We’re not investing. On key indica- tors like fixed investment and civilian R&D expenditures, Japan has doubled its lead over the U.S. since 1979. During this decade of merger mania, Japan’s manufacturing productivity rose 60% faster than ours.

We’re "debt poor.” Around 25% of corporate cash flow now goes for debt service, including billions borrowed to pay for takeover games. That’s money competitors in Japan and Europe can use for research and new product devel- opment.

Our technology’s slipping. Foreign inventors were issued 47% of all U.S. patents last year — one-fifth of the total went to the Japanese alone.

We’re exporting our strength. While the competition has been building tech- nological and worker strength in their own nations, American corporations have hiked offshore investment by 50% since 1983— U.S.-based multinationals now do over 25% of their manufactur- ing outside the U.S.

There’s greed at the top. American CEOs make up to six times what CEOs earn in 14 other industrial nations. Compensation for top U.S. executives shot up 51% in the last five years and bears no relation to company per- formance.

It’s time to turn it around.

American business should put America’s future first.

International Union, UAW

International

Latest news of how the Word of God is touching lives in 180 countries around the world where the American Bible Society works with its partners in the United Bible Societies.

New Reader Program. The school’s headmaster said that the Scriptures would be useful for her students, who had a very low reading ability.

INDIA:

The first Scriptures to be pro- duced in the Choudhari lan- guage were received with such enthusiasm that many were distributed before there was time to hold the usual dedica- tion service. As soon as word was receiwed that the copies had arrived, one man and SO of his friends bicycled SO hot, dusty miles to the Bible House seeking a supply to take back to their village.

FINLAND:

The Bible Society recently placed a print order for 100,000 Estonian Bibles to be shipped to Estonia late this year. The Estonian and Finnish lan- guages are closely related and mutually intelligible.

CAMEROON:

The Bible in Bamun was re- cently dedicated at the Evan- gelical Church of Foumban (the largest Protestant church in Cameroon). The translation into Bamun, which is spoken by 174,000 people, took 20 years to complete.

PAPUA NEW GUINEA:

Copies of the Tok Pisin Bible were printed in Korea this summer for distribution this faU.

UGANDA:

A new interconfessional trans- lation of the Bible has been published for the Runyankore- Rukinga-speaking people who number three million and re- side in southwest Uganda.

THAILAND:

Translation of the Mien com- mon language New Testament has been completed and is cur- rently in production.

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Good News For Egypt And The Middle East

It was about 5,000 years ago that his- torians started to record events tak- ing place in this country, almost all of whose inhabitants live along the banks of the longest river in the world. As a result, Egypt has the longest continuous history of any country in the world. And, of course, its people had a pro- found influence on many of the events that occurred in the Bible, including not only the slavery of the Hebrew peo- ple as narrated in the Old Testament but the sanctuary of the baby Jesus as reported in the New Testament.

So it should not come as a surprise that the Bible finds eager readers in Egypt, even though Christians in that country number only about 6 percent of the population. And each year these three million Christians share over one million copies of Scripture with each other and their non-Christian friends and neighbors. They are able to do this through the efforts of the Bible Society

which annually reaches thousands of people through the Cairo International Book Fair, through religious festivals, in- cluding an extensively promoted Bible Week, and through Bible Society ex- hibitions throughout the country, as well as through the Bible Society book- store, volunteer distributors and nor- mal church channels.

Last year, these Scriptures were part of almost two million copies of God’s Word that were shared throughout Egypt and the Middle East. Although turmoil seems to be an all-too-common part of everyday life in the Middle East, the Bible Societies there, with your help, are still reaching out to the peoples of Iran, Iraq, Israel, Jordan, Lebanon and Syria-as well as Egypt-with the com- fort, guidance and love found in the Scriptures.

Let the Bible-a-Month Club be your witness throughout Egypt and the Middle East during the month of November. □

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