Abstract
Sherwood Lingenfelter has made a substantial contribution to the field of missiological anthropology and so it is fitting that a Festschrift should be published in his honor. Lingenfelter has had a bent more toward social anthropology from the British perspective than from cultural anthropology that is more characteristic of American anthropology, which has shaped the writings of missiological anthropologists like Paul Hiebert, Charles Kraft, Alan Tippett, and Louis Luzbetak. For example, Lingenfelter has drawn substantially on British anthropologist Mary Douglas and her theory of grid and group as a model of social order. Two of the essays in this collection draw on that theory.
Chris Flanders, Associate Professor of Missions at Abilene Christian University, with ten years of cross-cultural ministry experience in Thailand, and who wrote his dissertation under the mentorship of Lingenfelter at Fuller Seminary, has cobbled together eleven essays from a wide variety of perspectives, ethnic and gender diversity, and geographical focus. Several of the essays connect directly with Lingenfelter’s work; unfortunately, most do not. Essays cover the topics of leadership, linguistics, theology of the kingdom, social change, partnership, patron–client relationships, and power.
Following an engaging foreword by Lingenfelter’s colleague at Fuller, C. Douglas McConnell, and an inspiring introduction by editor Flanders, we see the human and Christ-like side of Lingenfelter that has been the spiritual foundation for his scholarly work and academic achievements. A life of humble service to others combined with rigorous anthropological research and writing, captures the essence of Sherwood Lingenfelter and is why this Festschrift on social honor is so appropriate to honor him.
Like many Festschrifts, some of the essays are brilliant and insightful with good missiological applications, while others are less so. Anthropologist Robert Priest writes the opening chapter focusing on one of his favorite themes of witchcraft and witchcraft accusations. Priest surveys the field and then notes there is no biblical support for interpersonal causal ontology which is the basis for witchcraft accusations. He argues that missiologists must do a better job of recognizing the prevalence of witchcraft, but not give ontological credence to it. Donna Downes next discusses the challenge of multicultural teams and argues that we need multicultural and multidisciplinary understanding of leadership, noting how the structural landscape of global missions has changed dramatically in recent years, and so it is past time to move from controlling structures to enabling structures in mission organizations.
One of the best chapters in this collection is Anita Koeshall’s “Navigating Power” that addresses a topic too often ignored, yet fundamental to effective mission leadership. She draws on Mary Douglas’s grid and group theory to elaborate on the domain of power that includes determining truth, defining vision, analyzing cultural situations, and assigning resources to fulfill that vision. She concludes, “A dynamic theology of power that anchors the community through changing times will quell the addiction of power-striving and foster an attitude of power-giving and self-sacrifice as the whole community is empowered to thrive in their context” (78).
We learn from Larry Persons how patron–client patterns exert powerful influence in circles of leadership and followership in Thailand. He notes that the Thai concept of bunkhun is the driving force behind Thai generosity and reciprocity. Lorraine Dierck, using grid/group theory, also discusses bunkhun and its role in leadership and patron–client structures in Thailand, which often causes Thai Christians to see God as a great patron.
In a case study from Hungary, Alan Weaver discusses how leaders emerge in churches, noting that experience, opportunity, pastoral support, community support, and spiritual inputs are vital, but perhaps the most important factor is the role of a supportive community.
In the final chapter Christopher Flanders does a masterful job of surveying the changing anthropological understanding and use of the concept of honor, and argues that missiologists and missionaries should abandon the tendency to stereotype whole cultures as honor or shame cultures.