Anglican Mission

by Graham Kings

Date added: 02/01/2024

Anglican Mission

Graham Kings

 

Chapter 13 in David Hilborn and Simo Frestadius (eds), Anglicans and Pentecostals in Dialogue(Pickering, 2023), pp. 203-219, republished with permission

 

INTRODUCTION

Wonsuk Ma, a Pentecostal scholar, describes the beginnings of Pentecostalism thus:

Although it was not the only one, the Azusa Street Mission under William Seymour’s leadership (1906–1909) in Los Angeles made the emerging Pentecostal faith an international movement. Scholars now maintain that this spiritual movement had multiple fountainheads in the early part of the 20th century. They include the Welsh revival (1904), the Mukti revival in India (1906), and the Pyongyang revival in Korea (1908).[1] 

This resonates with the pertinent metaphor of John V. Taylor, an Anglican bishop:

Mission is often described as if it were the planned extension of an old building. But in fact it has usually been more like anunexpected explosion. By recording the growth of the church in mainly institutional terms we have suggested a slow, even expansion and maturing, whereas the great leap forward and the equally sudden collapse have been such common features of the story.[2]

Mission in the English church began in Roman times, through trade and the army,[3] and flourished at the confluence of three rivers of mission (Romano-British, Celtic and Roman).[4] However, this chapter will focus on the period from the eighteenth to the twenty-first centuries.[5] It is an exercise in “biographical theology,” because a key feature of Anglican world mission is the “priority of the personal.” In what follows I will both review the history and development of Anglican world mission while also offering a series of “personal perceptions” on that history and development—perceptions that flow from my own experience and theological ponderings.

We shall be considering first, the eighteenth and nineteenth centuries, and second, the twentieth and twenty-first centuries, before concluding with some similarities and contrasts between Anglican and Pentecostal mission.[6]

EIGHTEENTH AND NINETEENTH CENTURIES

SPCK and SPG

In 1698, Thomas Bray, a priest, with four lay friends, established the Society for the Promoting of Christian Knowledge (SPCK) to encourage charity schools in England and Wales and to disperse, at home and abroad, Bibles and religious tracts. Bray founded and supported eighty parish libraries in England and Wales and thirty-nine in the American colonies. SPCK currently is the largest Christian publisher in the UK, having recently taken on the imprints of IVP and Lion Hudson books. 

In 1701, Bray and his associates also founded the Society for the Propagation of the Gospel in Foreign Parts (SPG) to help in the missionary work of SPCK. It aimed both to minister to British people overseas and to evangelize enslaved Africans and native Americans. In 1710, SPG accepted the bequest of two slave plantations in Barbados, beginning a shameful episode in the Society’s history. The slaves were not emancipated until 1834. In the eighteenth century, priests and schoolteachers were sent to the American colonies, Canada and the West Indies. In the nineteenth century missionaries were sent to India, South and West Africa, Australia and the Far East.[7]

Philip Quaque was the first African to be ordained in the Church of England, in 1765. He had been baptized at St. Mary’s Islington, London, and in 1766 arrived at the Gold Coast (Ghana) as an SPG missionary. He served there till 1816.

From 1736 to 1737, John Wesley served unsuccessfully as an SPG missionary in Georgia, America, with his brother Charles. As he was approaching Land’s End, on his journey back to England, he wrote in his journal, “I went to America to convert the Indians, but, oh, who will convert me?”[8] In 1738, during the reading of Luther’s Preface to Paul’s letter to the Romans at a religious society meeting in Aldersgate Street, London, his heart was “strangely warmed,” and he went on to found the Methodist movement.

UMCA

The Universities’ Mission to Central Africa (UMCA) was founded in response to David Livingstone’s 1857 appeal in the Senate House, Cambridge. Charles Mackenzie was consecrated Bishop in South Africa but died in Nyasaland (Malawi) within two years of sailing up the Zambezi River. UMCA missionaries were drawn from the Anglo-Catholic tradition of the Church of England and worked in the countries now known as Tanzania, Malawi, and Zambia. Frank Weston, Bishop of Zanzibar 1908–24, a leading UCMA missionary, complained to the Archbishop of Canterbury against Protestant federal mission plans (which included intercommunion) formulated at the 1913 Kikuyu conference in Kenya, and was a key inspiration of the 1920 Lambeth Conference appeal for Christian Unity. In 1965, UMCA joined SPG to form USPG.

CMS

In 1799 the Society for Missions in Africa and the East was founded by a group of evangelical Anglicans, which included William Wilberforce.[9] In 1812 it was renamed as the Church Missionary Society. It had an emphasis on sending out lay rather than clerical missionaries and was the first Anglican mission society to evangelize the indigenous peoples of Africa and India. It worked in West and East Africa, India, Pakistan, Ceylon, China, Japan, and the Middle East. In early years it sent missionaries to Canada and New Zealand.[10]

Charles Simeon (d. 1836) was vicar of Holy Trinity, Cambridge, for fifty-four years, and was a founding member of CMS. He also played central roles in developing the British and Foreign Bible Society and the London Society for Promoting Christianity amongst Jews. Curates of his, who served in India as chaplains of the East India Company, were David Brown, Claudius Buchanan, Daniel Corrie, and Thomas Thomason.[11]

Simeon’s most famous curate was Henry Martyn, who gave up a brilliant academic career in Cambridge to offer himself to CMS to serve in India.[12] In order to support his poor family, he had to forego the auspices of CMS and became a Chaplain to the East India Company, arriving in Bengal 1806. At Dinapore and Cawnpore he translated the New Testament into Hindustani and Persian, and his preaching to local people led eventually to Abdul Masih, a leading Muslim, coming to faith in Christ; Masih later became the second ordained Indian Anglican priest.[13] Martyn wanted to correct his Persian New Testament and so travelled to Shiraz, where he also engaged in dialogue with leading Muslims. He died, tragically, in 1812, at the age of thirty-one, in Tokat in what is now Turkey, on his way to Constantinople and Britain.

Samuel Marsden (d. 1838) was also influenced by Simeon at Cambridge. He arrived in New South Wales, Australia, as a chaplain in 1794, and encouraged mission to the South Sea Islands, including Tahiti. In 1814, under the auspices of CMS, he founded a mission amongst the Maori people of New Zealand, and he is known as the apostle to the Maori.

The key leader of CMS in the nineteenth century was Henry Venn, who served from 1841 to 1872. He enunciated the “three self ” mission strategy of planting churches which would be self-supporting, self-governing, and self-extending.[14] 

The first African Anglican Bishop, Samuel Ajayi Crowther, who was consecrated in Canterbury Cathedral in 1864, had been mentored by Venn. As a boy in Yorubaland (Nigeria) he had been abducted into slavery and was rescued by the British Navy. In Freetown, Sierra Leone, CMS missionaries educated him, and he attended Fourah Bay Institution, later becoming the CMS representative on the British Government’s Niger expedition of 1841. He studied at the CMS training college in Islington, London and was ordained in 1843. He was part of the CMS Yoruba mission, and from 1857 led the Niger Mission. After his consecration in 1864 he served as Bishop of Western Africa beyond the Queen’s jurisdiction (i.e., not over white English clergy) and attended the first Lambeth Conference of worldwide Anglican bishops in 1867. He translated the Bible into Yoruba and published a Yoruba dictionary, grammar, and book of proverbs. Appallingly, he suffered from the racist attitudes of some CMS missionaries, and he died, broken-hearted, in 1891.[15]

New Zealand and Melanesia

George Selwyn was consecrated the first Bishop of New Zealand by the Bishop of London in 1841. From a high church background, he energetically visited his diocese, which included Melanesia, and founded the Melanesian Mission in 1849. In 1861 John Coleridge Patteson was consecrated Bishop of Melanesia and was devoted to his mission amongst the islanders but was killed by indigenous people, in 1871, at Nukapu; they may have mistaken him for a labour trafficker. Selwyn supported Maori rights but delayed ordaining Maori priests, much to the chagrin of CMS missionaries. He pioneered synodical self-government for his diocese, and, like Crowther, was a key figure in the inaugural Lambeth Conference of 1867. On returning to England, he served as Bishop of Lichfield from 1868 till his death in 1878.

South American Missionary Society

The founder of the Patagonian Missionary Society in 1844 was a former navy captain, Allen Gardiner. During an underfunded expedition he and his colleagues tragically died of starvation in Tierra del Fuego in 1851. The powerful impact of his death led to the development of the South American Missionary Society (SAMS) in 1864, which sent missionaries to minister amongst British expatriates and later indigenous peoples in Paraguay, Bolivia, Peru, Chile, Brazil, and Argentina. In 2010, SAMS became part of CMS.

Cambridge Mission to Delhi

The Cambridge Mission to Delhi was founded by Edward Bickersteth under the inspiration of Brooke Foss Westcott, Regius Professor of Divinity at Cambridge. It supplemented the work of SPG in India. With colleagues, Bickersteth formed the Delhi Brotherhood, an Anglican Religious Order, which in 1881 established St. Stephen’s College as a constituent college of the University of Delhi. In 1904, Charles Andrews joined the Cambridge Delhi Mission, taught Philosophy at St. Stephen’s College, and became a great friend of Gandhi, and of Indian independence. In 1968, the Cambridge Mission to Delhi became part of USPG.

TWENTIETH AND TWENTY-FIRST CENTURIES

Pioneering Missionaries

Apolo Kivebulaya (d. 1933) was a Ugandan missionary who brought the good news to hunter-gatherers in what is now the Democratic Republic of the Congo. A former Muslim soldier, he was baptized by CMS missionaries in 1895, and ministered in Uganda before offering to be a pioneer missionary in Boga, in the Congo. He was ordained priest in 1903. In 1921 he evangelized ethnic groups in the forest and baptized the first hunter-gatherers in 1932.[16]

Vedanayagam Samuel Azariah (d. 1945) was the first Indian Anglican Bishop.[17] He founded the Indian Missionary Society in 1903, and the National Missionary Society in 1905. He was ordained in 1909, to serve as a missionary to Dornakal, and the following year was one of the few Global South participants in the landmark Edinburgh World Missionary Conference. He made a key intervention there concerning racism and missionary paternalism: “You have given your goods to feed the poor. You have given your bodies to be burned. We also ask for love. Give us friends!”[18] In 1912 he was consecrated Bishop of Dornakal and, until his death in 1945, was the inspiration behind mass movements of about two hundred thousand outcaste Malas, Madigas, and low-caste non-Brahmin converts. He also was central to the unity discussionsthat led to the creation of the Church of South India in 1947.

Temple Gairdner (d. 1928) wrote the book of the 1910 Edinburgh Missionary Conference.[19] He was a CMS missionary in Cairo and pioneered respectful witness to Muslims. When he died in 1928 his colleague in Cairo, Yusef Effendi Tadras, commented: “Other teachers taught us how to refute Islam; he taught us how to love Muslims.”[20]

Constance Padwick (d. 1968) was one of the leading Anglican female missionaries of the twentieth century and a biographer of missionaries. Having been rejected by CMS, she made her way to Cairo through her own initiative and worked closely with CMS personnel.[21]

Kenneth Cragg (d. 2012) followed Gairdner’s lead and became a doyen of Christian-Muslim relations. He served in Lebanon, taught at Hartford Seminary, Connecticut, was Assistant Bishop in Jerusalem, a Reader at the University of Sussex, and finally Warden of St. Augustine’s College, Canterbury, which was first a missionary training college (1848–47) and later the “central college” of the Anglican Communion (1952–67). His classic of Anglican mission theology, The Call of the Minaret, was profoundly influential.

Louise Pirouet (d. 2012) was seconded by CMS to lecture at Makerere University, Uganda, from 1964–70, where she collected church records and archives for the study of Ugandan mission history, and later lectured at Homerton College, Cambridge. Her pioneering book Black Evangelists, showed the importance of indigenous catechists and evangelists who worked with European missionaries.[22]

General Secretaries of CMS

Max Warren (d. 1977) was General Secretary of CMS from 1942–63. His monthly CMS News Letter had a circulation of about 14,000 around the world. He foresaw and interpreted the decolonization period, played key roles in mission conferences, and advised the Archbishop of Canterbury, Geoffrey Fisher. He stressed personal friendship as the heart of mission, and the significance of voluntary missionary societies. From 1963 to 1973 he was Sub-Dean of Westminster Abbey. He edited the nuanced Christian Presence series and published two series of Cambridge lectures on mission.[23]

John V. Taylor (d. 2001) was General Secretary from 1963–74, and continued the CMS News Letter tradition.[24] He was Bishop of Winchester from 1975–85. His mission theology was grounded in sensitivity to politics, African traditional religion, Pentecostalism, and ecology. The Go-between God became a classic text of twentieth century Anglican mission theology, which enunciated a creative theology of the Holy Spirit: 

The Holy Spirit is the invisible third party who stands between me and the other, making us mutually aware. . . We so commonly speak about him as the source of power. But in fact, he enables us not by making us supernaturally strong but by opening our eyes.[25]

His ecological insights were also prophetic.[26]

Simon Barrington-Ward (d. 2020) was General Secretary from 1975–85 and served as Bishop of Coventry between 1985–97.[27] While lecturing at the University of Ibadan he had researched Ibribina, the Charismatic female leader of an African Instituted Church,[28] and during his time as Dean of Chapel of Magdalene College, Cambridge, had encountered the Charismatic movement through the ministry of David Watson and of David du Plessis, the South African Pentecostal leader who was visiting London.[29] At CMS, Barrington-Ward stressed the concept of churches learning from each other across the world, which he called “Interchange.” He gathered his CMS News Letters into his book Love Will Out, and also publicized the Orthodox way of praying, the “Jesus Prayer.”

Michael Nazir-Ali was General Secretary from 1989–94. Previously he had been Bishop of Raiwind, Pakistan, and had worked for the Archbishop of Canterbury, preparing for the Lambeth Conference of 1988. He served as Bishop of Rochester from 1994 to 2009 and was received into the Roman Catholic Church, as a priest, in 2021. A prolific author, and a recognized authority on Christian-Muslim relations and medical ethics, his major missiological books are: From Everywhere to Everywhere and Conviction and Conflict: Islam, Christianity, and World Order.

General Secretaries of the CMS since 1994 have not kept up this level of regular theological reflection. However, this apostolic mantle may well have been taken up by Cathy Ross, from Aotearoa/New Zealand, currently Head of Pioneer Leadership Training at CMS, and a former mission partner in East Africa. For eight years she was General Secretary of the International Association for Mission Studies, and is a prolific author and editor.[30]

Evangelical Fellowship in the Anglican Communion

John Stott, while serving as Rector of All Souls Langham Place, London, from 1950–75, and from 1975 as Rector Emeritus, became a statesman and theologian for the international evangelical movement. Influenced by the Latin American evangelicals René Padilla and Samuel Escobar, he came to emphasize holistic mission, which included social-political involvement as a well as evangelism.[31] He founded the Evangelical Fellowship in the Anglican Communion (EFAC), the London Institute for Contemporary Christianity (LICC), and the Langham Trust, whose scholarships for Anglican Global South PhD students bore much fruit in producing future leaders in the Anglican Communion. His famous book on mission theology is Christian Mission in the Modern World, and his concise drafting is manifest in the seminal Lausanne Covenant (1974) and Lausanne II Manila Manifesto (1989) as well as in the ground-breaking Evangelical-Roman Catholic Dialogue on Mission (1977–84), which he co-chaired.[32]

Christopher Wright, a leading British theologian of mission,[33] took over the mantle of John Stott in leading the Langham Partnership, where he is currently Global Ambassador and Ministries Director. He drafted the Lausanne III Cape Town Commitment (2010) and in the 1990s was influential in arranging a series of EFAC theological conferences for scholars in the Global South.

Global South Leaders

The following five bishops and three scholars of mission have all been significant in Anglican world mission thinking and practice.[34]

Desmond Tutu (d. 2021), was Archbishop of Cape Town from 1986–96, and a leading campaigner against apartheid: he chaired the Truth and Reconciliation Commission from 1995–98. David Gitari (d. 2013) served as Bishop of Mount Kenya East and Kirinyaga from 1975–97, and as Archbishop of Kenya from 1997–2002: he combined leadership in evangelism, development, and campaigning for justice in national democracy. John Chew served as Principal of Trinity Theological College, Singapore, before becoming Bishop of Singapore in 2000 and Archbishop of South-East Asia 2006–12: the diocese and province saw enormous church growth in numbers and in depth under his leadership. Josiah Idowu-Fearon, a scholar of Christian-Muslim relations, and a contributor to this volume (ch. 21) was Archbishop of Kaduna, northern Nigeria, before serving as Secretary General of the Anglican Communion between 2015 and 2022. Vicentia Kgabe was Principal of the College of the Transfiguration, Makhanda, South Africa, before being elected Bishop of Lesotho in 2021.

Muthuraj Swamy taught at Union Biblical Seminary, Pune, India, before becoming Director of the Cambridge Centre for Christianity Worldwide in 2018.[35] Peniel Rajkumar was Programme Coordinator for Interreligious Dialogue at the World Council of Churches before being appointed as Global Theologian for USPG in 2021. Joanildo Burity, lectured at Durham University before becoming a leading researcher and professor at the Joaquim Nabuco Foundation, in Recife, Brazil.

The Church of England and the Anglican Communion Office

For fifteen years, until 2007, John Clark was the secretary of Partnership for World Mission, a body of eleven mission agencies in the Church of England, and then Director for Mission and Public Affairs. He was central to the report, Mission-Shaped Church.[36] When Janice Price was World Mission Policy Advisor she wrote World-Shaped Mission, for partnership link dioceses around the Communion. For over twenty-six years Anne Richards has convened the ecumenical Mission Theological Advisory Group. Of the Group’s four books, two are particularly significant: Presence and Prophecy and Sense Making Faith. The Anglican Communion Office, in the 1980s and 1990s, arranged various Partnership in Mission consultations to encourage mutual learning between dioceses in the Global South and Global North.

From 1989 to 2005, John Clark was secretary to successive commissions on mission. John Kafwanka, for eleven years up to 2020, was Director for Mission. For 10 years up to 2011, Clare Amos directed theological education and inter-faith concerns. In particular, she was central to the Anglican Network for Inter-Faith Concerns, which produced the reports, Generous Love and Land of Promise? The third report, on persecution, Out of the Depths, was published in 2016.[37] In 2018, Muthuraj Swamy became parttime project manager for Mission Theology, and Stephen Spencer was appointed Director for Theological Education. In preparation for the Lambeth Conference 2022 they edited three books, mostly written by scholars in the Global South: on reconciliation, evangelism, and prayer.[38]

CONCLUSION: MARKS OF MISSION

As an overview of Anglican world mission, we have considered “biographical theology” through the last three centuries and into our own century. To elicit some comparisons with Pentecostal mission, we now conclude by considering the Anglican Five Marks of Mission, which were adopted in 1984 and extended in 1990 and 2012.[39] In sketching these I am conscious of two points: the danger of caricature within such limited space, and the fact that Charismatic Anglicans also share many of the characteristics of Pentecostals.

“To proclaim the Good News of the Kingdom.” Both Anglicans and Pentecostals see evangelism as a priority, but Anglicans might historically be said to have been more open to courteous, respectful, patient dialogue  than Pentecostals, many of whom on the ground forty to fifty years ago viewed other faiths as demonic. Pentecostal missiologists since then, however, such as Amos Yong, Veli-Matti Kärkkäinen, and William Kay, have tended to agree with Max Warren, who wrote:

Our first task in approaching another people, another culture, another religion, is to take off our shoes, for the place we are approaching is holy. Else we may find ourselves treading on men’s dreams. More serious still, we may forget that God was here before our arrival.[40]

In their proclamation, many Pentecostal ministers have tended to advertise “miraculous healing” and the “promise of prosperity,” in response to sacrificial gifts of money to the church, as advantages of responding to the gospel. However, Pentecostal scholars such as those mentioned above have repudiated these trends.[41] There is a complex spectrum which stretches from the classic Pentecostal concept of “uplift,” based on a holistic gospel that raises the poor out of poverty and gives them dignity and purpose, and the more brazen manifestations of so-called “Health and Wealth” movements.[42]

Concerning “proselytism,” sometimes described as “sheep-stealing,” the Pentecostal scholar Wonsuk Ma, quoted at the beginning of this chapter, has written:

Often their understanding of the Church results in “evangelising other Christians.” Although the change of church affiliation often occurs voluntarily, the overall well-being of the body of Christ is crucial. . . The priority for Pentecostal mission should be placed on reaching the two-thirds of the world’s population that has not been evangelized.[43]

“To teach, baptize and nurture new believers.” Both traditions see discipleship as significant: Pentecostals largely only baptize adults, while Anglicans practice both adult and infant baptism, usually through “sprinkling” rather than by “full immersion.” For Pentecostals, the intense spiritual experience of “baptism in the Holy Spirit,” as a second event after conversion, replicates what happened to the disciples in Acts 2. In Anglican Dioceses, cathedrals are centres of worship and teaching, while mega-churches fulfil similar roles for Pentecostals. In the last sixty years, indigenization of church leadership in the Anglican Communion has been lamentably slower in Latin America than in Africa and Asia. By contrast, African Pentecostal pastors in Britain have shown creative responses to cool welcomes.[44]

“To respond to human need by loving service.” Both Anglicans and Pentecostals consider acts of compassion to be part of mission. Historically, Anglicans have ministered such acts especially through diocesan hospitals and schools, while Pentecostals have focused more on prayer ministry for healing and exorcisms of evil spirits, as well as social programmes. 

“To seek to transform unjust structures of society, to challenge violence of every kind and to pursue peace and reconciliation.” While many Anglicans have taken seriously aspects of Catholic liberation theology, it may be worth remembering the satirical Latin American quip that “Catholics have a preferential option for the poor, but the poor have a preferential option for the Pentecostals.” Paul Freston, a scholar of Latin American Christianity, has written:

Pentecostalism has been badly scarred by monetary scandals, authoritarianism, a negative political reputation, and a limited ability to play a role in societal transformation. . . Virtues at the micro level (individual transformation and small-scale engagement in civil society) might transmute into vices at the macro level (formal politics and social transformation).[45] 

There are, however, some more politically moderate and progressive forms of Pentecostalism, and those Pentecostal leaders who have been supportive of right-wing political dictatorships may resonate with the sins of SPG in gaining economic advantage from slavery in the eighteenth century, and with evangelical Anglicans being involved with the asset-stripping East India Company in the nineteenth century.[46]

“To strive to safeguard the integrity of creation and sustain and renew the life of the earth.” The subjects of the environment, ecology and campaigning on the crisis of climate change have, on the whole, been more  characteristic of recent Anglican mission than of Pentecostal mission, although the Pentecostal scholars A. J. Swoboda and Alisson Sant’ Anna are amongst those who have written powerfully about conservation and ecology.[47]

The phrases of the Five Marks of Mission are not easy to memorize, and so the following five T’s have been developed as a mnemonic: Tell, Teach, Tend, Transform and Treasure. These are useful but may appear rather too proactive. I have appreciated a recent suggestion[48] of five L’s preceding these five T’s: listen before we tell; learn before we teach; lend before we tend; liberate before we transform; love before we treasure.

These seem to fit the most authentic expressions of Anglican world mission which I have personally perceived over nearly five decades, since my faith in Christ came alive as a student at Oxford in 1974. In summary, they combine:

Evangelism rather than propaganda,

Compassion rather than sentimentality,

Justice rather than indifference,

Unity rather than uniformity,

Urgency rather than hurry,

Patience rather than complacency,

Assurance rather than presumption,

Hope rather than optimism.[49]

 

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[1] Ma, “Pentecostal and Charismatic Christianity,” 624. Wonsuk Ma, a Pentecostal,

directed the Oxford Centre for Mission Studies from 2006–16, which was founded in 1983 by the Anglicans Christopher Sugden and Vinay Samuel.

[2] Taylor, Go-between God, 53.

[3] Alban, a British soldier in the Roman army at Verulamium (St. Albans) was martyred in the early third century for protecting a priest. A mosaic of Christ, dating fromabout 370, was found in a Roman villa at Hinton St. Mary in Dorset in 1963, and is now in the British Museum.

[4] Significant mission leaders and scholars of this early period include: Columba,

Irish evangelist of the Scots (d. 597); Augustine, Italian Archbishop of Canterbury (d.

604); Theodore of Tarsus, Archbishop of Canterbury (d. 690); Hadrian the African,

Abbot in Canterbury (d. 709); Venerable Bede, mission historian (d. 735); Willibrod,

Apostle of the Frisians (Netherlands, d. 739); and Boniface, Apostle of Germany (d. 754).

[5] For wider, historical, and demographic overviews, see Presler, “History of Mission

in Anglican Communion”; Sachs, Global Anglicanism; Goodhew, Growth and

Decline in Anglican Communion.

[6] In preparation for this chapter, I have been heartened by discussions with Anne

Dyer and greatly appreciate the insights of her parallel chapter on Pentecostal Mission.

[7] See O’Connor, Three Centuries of Mission.

[8] See Wesley, Journal of John Wesley.

[9] See Ward and Stanley, CMS and World Christianity.

[10] In 1922, the Bible Churchman’s Missionary Society (BCMS) was founded as

a conservative evangelical split from CMS. In the early 1990s, BCMS was renamed Crosslinks.

[11] See Hopkins, Charles Simeon.

[12] See Ayler, Letters of Henry Martyn.

[13] See Kings, “Abdul Masih.”

[14] See Shenk, Henry Venn.

[15] See Sanneh, “Samuel Ajayi Crowther.”

[16] See Wild-Wood, Apolo Kivebulaya.

[17] See Billington-Harper, Bishop V. S. Azariah.

[18] Stanley, World Missionary Conference, 125.

[19] Gairdner, “Edinburgh 1910.”

[20] Padwick, Temple Gairdner of Cairo, 302.

[21] See Laing, “Constance Padwick.”

[22] Concerning the significance of indigenous evangelists, see also Wheeler, Sudanese Witnesses to the Gospel.

[23] See Kings, Christianity Connected.

[24] See Wood, John V. Taylor; Kings, “Warren and Taylor,” 285–318; Baker and

Ross, John V. Taylor.

[25] Taylor, Go-Between God, 19. Ch. 10 is subtitled, “Pentecostalism and the Supernatural Dimension in a Secular Age.”

[26] Taylor, Enough is Enough.

[27] See Kings and Randall, Simon Barrington-Ward.

[28] Ochola-Adolwa, “Ibribina,” 117–24.

[29] In a sermon in 2002, he quoted William Nagenda, a leader of the East African

Revival in Uganda: “You want the Holy Spirit! Holy Spirit comes not when the roof is raised but when the floor falls in!” Kings and Randall, Simon Barrington-Ward, 13–14.

[30] See Ross and Bevans, Mission on Road to Emmaus.

[31] See Chapman, Godly Ambition.

[32] See Kings, Nourishing Mission, 207–27.

[33] Wright, Mission of God.

[34] For a collection of younger perspectives from across the Global South of the

Anglican Communion, see Ross, Life-Widening Mission.

[35] See Randall et al., Cambridge Centre.

[36] See Ric Thorpe’s chapter below.

[37] In 2002, Rowan Williams, Archbishop of Canterbury 2002–12, founded the

“Building Bridges Seminar” on inter faith issues. This met ten times in different locations around the world.

[38] These books are the fruit of the Mission Theology in the Anglican Communion

project, which I was asked to lead in 2015 by Justin Welby, the Archbishop of Canterbury, and which was also supported by Durham University, CMS, and USPG.

[39] Anglican Communion, “Marks of Mission.” See also Anne Dyer’s comments of

these in her chapter below and Walls and Ross, Five Marks of Global Mission.

[40] Warren’s “General Introduction” to his Christian Presence series in Cragg, Sandals

at the Mosque, 9–10. Cf. Yong, Amos, Beyond the Impasse; Miller and Yamamori, Global Pentecostalism, 124. Kärkkäinen, Christian Theology in the Pluralistic World. See also Kay, Pentecostalism, 266–68.

[41] See, for instance, Vondey, Pentecostalism, 97–106.

[42] Petersen, Not by Might nor by Power, 130–34.

[43] Ma, “Pentecostal and Charismatic Christianity,” 626.

[44] See Klair, “Reverse Mission”; Kwiyani, Multi-Cultural Kingdom.

[45] Freston, “Afterword,” 946.

[46] For a searing critique of the economic and colonial power of the East India

Company, see Dalrymple, Anarchy. On Pentecostalism, capitalism, and individualism, see Plüss, “Globalization of Pentecosalism,” 170–82.

[47] Swoboda, Blood Cries Out. Sant’ Anna, Assembly of God and Creation. See also Berry and Albro, Church, Cosmovision, and the Environment.

[48] Suggested by Simon Barrow (@simonbarrow), Twitter, February 2022. Original

Tweet unable to be located.

[49] Kings, Nourishing Mission, 58.

Graham Kings