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Special Issue: Exploring the Global History of American Evangelicalism Introduction

Published online by Cambridge University Press:  10 October 2017

KENDRICK OLIVER ,
UTA A. BALBIER ,
HANS KRABBENDAM  and
AXEL R. SCHÄFER
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Abstract

This introduction embeds the Exploring the Global History of American Evangelicalism special issue into current historiographical debates in the field of US evangelicalism and globalization. It lays out the methodological framework and thematic scope of the special issue.

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Articles
Information
Journal of American Studies , Volume 51 , Special Issue 4: Exploring the Global History of American Evangelicalism , November 2017 , pp. 1019 - 1042
Copyright
Copyright © Cambridge University Press and British Association for American Studies 2017 

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References

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19 In 1900, when there were 1,137 State Department employees stationed overseas, the number of American Protestant missionaries in foreign fields was around 4,100. See “Department Personnel, 1781–1997” table, Frequently Asked Historical Questions, State Department Office of the Historian, at http://1997-2001.state.gov/www/about_state/history/faq.html#personnel, accessed 28 July 2015; Wuthnow, Robert, Boundless Faith: The Global Outreach of American Churches (Berkeley: University of California Press, 2009), 110CrossRefGoogle Scholar. Total numbers of foreign press correspondents are more difficult to ascertain, but it is probably indicative that, prior to the Spanish–American War, there were just seven permanent Associated Press bureaus outside the United States and Canada: Heinzerling, Larry, “Foreign Correspondents: A Rare Breed,” in Reporters of the Associated Press, Breaking News: How the Associated Press Has Covered War, Peace, and Everything Else (New York: Princeton Architectural Press, 2007), 254–305 Google Scholar, 262.

20 Bays, Daniel H. and Wacker, Grant, “Introduction: The Many Faces of the Missionary Enterprise at Home,” in Bays, and Wacker, , eds., The Foreign Missionary Enterprise at Home: Explorations in North American Cultural History (Tuscaloosa: University of Alabama Press, 2003), 1–9, 2Google Scholar; Mead, 143. For a recent account of how early missionary dispatches from the Middle East shaped American understandings of Islam see Heyrman, Christine Leigh, American Apostles: When Evangelicals Entered the World of Islam (New York: Hill and Wang, 2015)Google Scholar.

21 Reed, James, The Missionary Mind and America's East Asia Policy, 1911–1915 (Cambridge, MA: Council on East Asian Studies at Harvard University, 1983)CrossRefGoogle Scholar. This was also true in Britain, where missionary organizations – stimulated by a growing consciousness of Belgian atrocities as well as by a self-interested concern with the favouritism shown to Catholic missions by the Congo Free State – played a prominent role in the Congo Reform Association. Grant, Kevin, A Civilized Savagery: Britain and the New Slaveries in Africa, 1884–1926 (New York: Routledge, 2005), 39–78 Google Scholar.

22 Bays and Wacker, “Introduction,” 3–4. Examples include John S. Service and John Paton Davies, sons of missionaries both, who were Foreign Service “China hands” during World War II. After the war, John Leighton Stuart – a second-generation missionary – was appointed US ambassador to China. John S. Service oral history interview, conducted by Rosemary Levenson, 28 March 1977, University of California Bancroft Library/Berkeley Regional Oral History Office, at www.trumanlibrary.org/oralhist/service1.htm#oh1, accessed 29 July 2015; Davies, John Paton Jr., China Hand: An Autobiography (Philadelphia: University of Pennsylvania Press, 2012), 9–11 Google Scholar; Shaw, Yu-ming, An American Missionary in China: John Leighton Stuart & Chinese–American Relations (Cambridge, MA: Council on East Asian Studies at Harvard University, 1992)CrossRefGoogle Scholar.

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24 Wuthnow, 62–94; Brouwer, Steve, Gifford, Paul and Rose, Susan D., Exporting the American Gospel: Global Christian Fundamentalism (New York: Routledge, 1996)Google Scholar.

25 Wuthnow, 94.

26 Tyrrell, Ian, Reforming the World: The Creation of America's Moral Empire (Princeton, NJ: Princeton University Press, 2010), 123–65Google Scholar. On British evangelicals and the British Empire see Porter, Andrew, “Religion, Missionary Enthusiasm, and Empire,” in Porter, , ed., The Oxford History of the British Empire, Volume III, The Nineteenth Century (Oxford: Oxford University Press, 1999), 222–46Google Scholar.

27 Sutton, Matthew Avery, American Apocalypse: A History of Modern Evangelicalism (Cambridge, MA: Harvard University Press, 2014), 15–46 Google Scholar; Gribben, Crawford, Evangelical Millennialism in the Trans-Atlantic World, 1500–2000 (Basingstoke: Palgrave Macmillan, 2011), 92–109 CrossRefGoogle Scholar.

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29 Ibid., 105–24. Hunter, Jane, The Gospel of Gentility: American Women Missionaries in Turn-of-the Century China (New Haven: Yale University Press, 1984)Google Scholar.

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31 Hutchinson and Wolffe, A Short History of Global Evangelicalism, 75–82, 124–30; Conroy-Krutz, Christian Imperialism.

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35 Case, 3–14.

36 Hutchison, 146–77; Wacker, Grant, “Second Thoughts on the Great Commission: Liberal Protestants and Foreign Missions, 1890–1940,” in Carpenter, Joel A. and Shenk, Wilbert R., eds., Earthen Vessels: American Evangelicals and Foreign Missions, 1880–1980 (Grand Rapids, MI: Eerdmans, 1990), 281–300 Google Scholar; Barrett, John C., “World War I and the Decline of the First Wave of the American Protestant Missions Movement,” International Bulletin of Missionary Research, 39, 3 (2015), 122–26Google Scholar.

37 Coote, Robert T., “The Uneven Growth of Conservative Evangelical Missions,” International Bulletin of Missionary Research, 6, 3 (1982), 118–23CrossRefGoogle Scholar.

38 Wuthnow, Boundless Faith, 126; Noll, Mark, The New Shape of World Christianity: How American Experience Reflects Global Faith (Downers Grove, IL: InterVarsity Press, 2009), 83Google Scholar.

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46 Hill, Patricia, The World Their Household: The American Foreign Women's Movement and Cultural Transformation, 1870–1920 (Ann Arbor, MI: University of Michigan Press, 1985)Google Scholar; Hunter, The Gospel of Gentility; Seat, “Providence Has Freed Our Hands”; Little, Lawrence S., Disciples of Liberty: The African Methodist Episcopal Church in the Age of Imperialism (Knoxville: University of Tennessee Press, 2000)Google Scholar; Martin, Sandy D., Black Baptists and African Missions: The Origins of a Movement, 1880–1915 (Macon, GA: Mercer University Press, 1989)Google Scholar; Williams, Walter L., Black Americans and the Evangelization of Africa, 1877–1900 (Madison: University of Wisconsin Press, 1982)Google Scholar.

47 Dunch, Ryan, “Beyond Cultural Imperialism: Cultural Theory, Christian Missions, and Global Modernity,” History and Theory, 41, 3 (2002), 301–25CrossRefGoogle Scholar.

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49 Jenkins, Philip, The Next Christendom: The Coming of Global Christianity (New York: Oxford University Press, 2011)Google Scholar.

50 Walls, Andrew F., The Cross-cultural Process in Christian History (Maryknoll, NY: Orbis Books, 2002)Google Scholar; Stanley, Brian, The Global Diffusion of Evangelicalism: The Age of Billy Graham and John Stott (Nottingham: Inter-Varsity Press, 2013)Google Scholar; Robert, Dana L., Christian Mission: How Christianity Became a World Religion (Chichester: Wiley-Blackwell, 2009)CrossRefGoogle Scholar; Sanneh, Lamin, Disciples of All Nations: Pillars of World Christianity (New York: Oxford University Press, 2008)CrossRefGoogle Scholar; Noll, The New Shape of World Christianity. For a summary of recent statistical data see Johnson, Todd M., Zurlo, Gina A., Hickman, Albert W. and Crossing, Peter F., “Status of Global Christianity, 2015, in the Context of 1900–2050,” International Bulletin of Missionary Research, 39, 1 (2015), 28–29 Google Scholar. Robert Wuthnow has questioned the evidence for revivalist growth in the “global South,” arguing that much of the increase in the numbers of Christians across the hemisphere is attributable to birth rates rather than conversions: Wuthnow, Boundless Faith, 39–47.

51 Sanneh, Translating the Message, 122–63.

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53 Robert, 67–69. For a thoughtful discussion of this theme, which acknowledges that the experiences of evangelical churches across postcolonial Africa and Asia were not uniform, see Stanley, Brian, “Twentieth-Century World Christianity: A Perspective from the History of Missions,” in Lewis, Donald M., ed., Christianity Reborn: The Global Expansion of Evangelicalism in the Twentieth Century (Grand Rapids, MI: Eerdmans, 2004), 52–83 Google Scholar.

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55 Noll, The New Shape of World Christianity, 125.

56 Jenkins, 69–71; Sanneh, Lamin, Whose Religion Is Christianity? The Gospel beyond the West (Grand Rapids: Eerdsmans, 2003), 35–37 Google Scholar. For the argument that there were significant continuities between the subaltern encounter with “civilizing mission” during the colonial epoch and postcolonial experiences of Western cultural hegemony see Comaroff, John L. and Comaroff, Jean, Of Revelation and Revolution, Volume II, The Dialectics of Modernity on a South African Frontier (Chicago: The University of Chicago Press, 1997), 1–62 CrossRefGoogle Scholar.

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58 Wuthnow, 140–87.

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61 Jenkins, 237–65.

62 For a valuable recent study illustrating the point see Sharkey, Heather J., American Evangelicals in Egypt: Missionary Encounters in an Age of Empire (Princeton, NJ: Princeton University Press, 2015)Google Scholar.

63 Tyrrell, “Reflections on the Transnational Turn in United States History.”

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