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|Jre0b}iiman ^ebtral Center

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1 94 DONG SAN DONG

TAEGU KOREA

Fe^r uar y 1 , 1 q

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.

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

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-

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

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.

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?

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

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

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.

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

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.

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-

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

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.. ®

Chapter 2: THE SENDING BODY

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). ®

14th MISSION HANDBOOK

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

UIUIUI1::> 1 dm worKing ror campus irusade.

03^^ U, ; s ^ 1 V4. T n ,

(t) Sf K n.'l ti,. PUaims tA.kf i .O-laoi , C , C A •• f(.

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

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.

Chapter 2: THE SENDING BODY

A matter of definitions

A second look at "church"

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

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.

14th MISSION HANDBOOK

A one-line definition

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

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 ?

Chapter 2: THE SENDING BODY

Pathways to cooperation

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. ©

"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.

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

14th MISSION HANDBOOK

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

Lights to walk by

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.

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

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

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

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

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.

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

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

“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

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,

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

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

SY.

Ini

|o3

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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.)

Ifvfw

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.

-S

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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60-20 Broad* a\, Woodside, N.\ . 1 1377 s ( "7 i 8) 358-0074 ( A(-^-y )

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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 ;

Address ffb U^Unl Uui ftwL UT otfl* 55-64

45-54 ;

over 65 X

_Local Church Membership fJ&j

Missionary Service: Years 3^

Country dluyyjj \C#JUU

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 ^

^ ^ - C/viOC lu^i ; Im.4u+j U\.

Briefly describe your personal relations (and attitudes) toward
missionaries of other church groups ulLrfi i/€u^

Briefly describe your personal relations (and attitudes) toward

nationals of other church groups t^^alL Ovi r^t a K*-| ,k ywtt, .

In your general letters to churches, board, etc.) did you consciously
stress denominational matters such as programs, activities,
successes, institutions and appeals, as distinct from "the cause of
Christ" or the Church as a whole?

Yes X No Explain X Wzo W\j? **4

L/vfrfc Wrti/ C x W&3 Wfc\ / 'J

* Cc.ILh^v, $\<W> k ^ f5)

HaAtt <>YcA * u,t < - fW u i . "ffi

1$, ji

Are your sermons and speeches in this country focussed primarily on the

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

fluA $-**1 l&jt \*MA ClaSL £o^yv*UvcC^ .

Many thanks,

Creighton Lacy

-21-

Mews /3'wp - ^°s

hsfe. VI, '1*f

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."

-o

cx\

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

mwB

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

-O'
— ^

-1-

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

-2-

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

-3-

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

-4-

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

• t'oA- , ,

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

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

37“

-a

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:

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

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.

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

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

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

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

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

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

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

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

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) □

FOR mmi/TRY

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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

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- ^ •***

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.

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

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.

•DU Slofey Cbisluu iftelst# Qeaiec is a psojttl of tit 0lo*as 0 Staltij 0o«dolioa 01# ftclusttlip was ttlaWi sked is lit (off of 1969 by^Ds osd ^Uit
0lo«as 0 Slalty of Qijt QJ it msmuij of tltu pastils. ^Ds asd 1st 010*05 0 QioIhj aid Judqt asd ,.A6s 0J 01 0Ja<pts

lWou/u>

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

(£he BdhraficlA (lalttbrnian

Final Edition

oiume.i03/No.3i7 •

Serving the southern Son Joaquin Valley since 1 866

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.”

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

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

Wheaton Alumni

o/f. 1

/ f S<J

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

am trying

to find

out what

the

soul

is." I stuttered a

bit

. I hadn ' t

quite

expected that

kind

of a question from

world-class scientist. And

went

right on, "But what

it?", and

I still

stuttered .

I am an

historian. I found

out

that my

answer

as I gave

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

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

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.

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

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.

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

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

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

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

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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-

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-

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.

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

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.

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

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.

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) .

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% '

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-

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.

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.

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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