The Indian Evangelical Review No 67

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Seeks to explore the role of the Christian community in the Indian secular state. Although the Indian Christian community forms only 2.4 percent of the population, it has played an important part in the social, educational, political, and religious spheres of the recent life of India.

Vols. for 1871-76, 1913-14 include an extra number, The Christmas bookseller, separately paged and not included in the consecutive numbering of the regular series.

This biography is more than one man’s interpretation of another person’s life—it has numerous traits of an autobiography. Donald McGavran, His Early Life and Ministry: An Apostolic Vision for Reaching the Nations includes insights gleaned from archives, as well as hours of discussion with both Donald and Mary McGavran about the interpretation applied to particular events.

This book illuminates the Islamic World journal’s propaganda from 1893 to 1907. It highlights the journal’s utility in advancing and defending Sultan Abdul Hamid II’s policies during the turbulent time of the 1890s. The book sheds light on the political views and editorial activities of the first and last Grand Sheikh of the British Isles, Sheikh Abdullah Quilliam. This book will interest academics, specialists and laymen whose interests relate to anti-nationalist Pan-Islamism, the Armenian massacres of 1894, Pan-Islamism, Abdul Hamid II’s policies, British-Ottoman relations, and British Islam.

Colonial missionaries, both Catholic and Protestant, arrived in India with the grandiose vision of converting the pagans because, like St. Peter (Acts 4:12) and most of the church fathers, they honestly believed that there is no salvation outside the church (extra ecclesiam nulla salus). At the end of the "great Protestant century," however, Christians made up less than 3 percent of the population in India, and the hope of the missionary was nearly shattered. But if one looks at mission in India qualitatively rather than quantitatively, one sees a number of positive outcomes. Missionaries in India, particularly Protestant missionaries espousing the social gospel, in collaboration with a few British evangelical administrators, dared to challenge numerous social evils and even began to eradicate them. The scientific and liberal English education began to enlighten and transform the Indian mindset. Converts belonging to the upper caste, although small in number, laid the foundation stone of Indian theology and an inculturated church using Indian genius. The end of colonialism in India coincided with the painful death of colonial mission theology. Now, the power of the Word of God, extricated from political power, is slowly and peacefully gaining ground, like the mustard seed of the parable. A paradigm shift from the ecclesio-centric mission to missio Dei offers reason for further optimism. In short, the future of mission in India is as bright as the kingdom of God. In today's new context, theologians, despite objections from some quarters, are struggling to discover the Asian face of Jesus, disfigured by the Greco-Roman Church. And the missionary is challenged to become a living Bible that, undoubtedly, everyone will read.