Christianity: The First Three Thousand Years (193 page)

10
Harrill,
Slaves in the New Testament
, 191.

11
E. Laplante,
Salem Witch Judge: The Life and Repentance of Samuel Sewall
(New York, 2007), 225 - 30.

12
On the
Encylopedie
, see Koschorke et al. (eds.), 179.

13
N. A. M. Rodger, 'Queen Elizabeth and the Myth of Sea-power in English History',
TRHS
, 6th ser., 14 (2004), 153-74, at 169. A fine study of Benezet is M. Jackson,
Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism
(Philadelphia, 2009).

14
S. M. Wise,
Though the Heavens May Fall: The Landmark Trial that Led to the End of Human Slavery
(London, 2006), esp. 15-16, 128, 135-6, 143, 151-2, 156, 166, 172, 180, 182.

15
W. Hague,
Wilberforce: The Life of the Great Anti-Slave Trade Campaigner
(London, 2007), 488 - 90, 502 - 4.

16
On Socinians, see p. 642.

17
The Speeches of the Right Honourable Charles James Fox in the House of Commons
(London, 1853), 367-8: 19 April 1791. On the radical John Thelwall's leading role in abolition, see F. Felsenstein, 'Liberty Men',
TLS
, 8 September 2006.

18
W. E. H. Lecky,
A History of European Morals from Augustus to Charlemagne
(London, 1869), I, 161. A good review of the literature on abolition and its economic context is D. Richardson, 'Agency, Ideology and Violence in the History of Transatlantic Slavery',
HJ
, 50 (2007), 971 - 89.

19
Walvin,
The Trader, the Owner, the Slave
, 233 - 6. There is some doubt about Equiano's actual origins and hence the real autobiographical character of his account of his early days in West Africa - he may have been born in Carolina: ibid., 250 - 51.

20
Quotation: Hastings, 284. On Peters, S. Schama,
Rough Crossings: Britain, the Slaves and the American Revolution
(London, 2005), 326 - 30, 332 - 8, 377 - 83.

21
Sundkler and Steed, 179 - 92.

22
Hastings, 248.

23
D. R. Peterson, 'Culture and Chronology in African History',
HJ
, 50 (2007), 483-97, at 491.

24
I. Copland, 'Christianity as an Arm of Empire: The Ambiguous Case of India under the Company, c. 1813 - 1858',
HJ
, 49 (2006), 1025 - 54, at 1026.

25
J. Hopkins,
A Woman to Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution
(Austin, 1982), 195 - 7.

26
R. Brown, 'Victorian Anglican Evangelicalism: The Radical Legacy of Edward Irving',
JEH
, 58 (2007), 675-704, at 676, 678. One example of these meetings was the Albury conferences: see p. 829.

27
See, e.g., B. Stanley,
The Bible and the Flag: Protestant Missions and British Imperialism in the Nineteenth and Twentieth Centuries
(Leicester, 1990), 58-9; A. Porter,
Religion versus Empire? British Protestant Missionaries and Overseas Expansion, 1700-1914
(Manchester, 2004), esp. 324, 330.

28
For an excellent example of this clash in the future Nigeria, see J. H. Darch, 'The Church Missionary Society and the Governors of Lagos, 1862-72',
JEH
, 52 (2001), 313-33, esp. at 331.

29
S. Sivasundaram,
Nature and the Godly Empire: Science and Evangelical Mission in the Pacific, 1795 - 1850
(Cambridge, 2005), esp. 38 - 9, 99 - 102, 150 - 54.

30
The young Joseph Banks was among those enjoying such (heterosexual) freedom on his voyaging in the South Seas: R. Holmes,
The Age of Wonder: How the Romantic Generation Discovered the Beauty and Terror of Science
(London, 2008), Ch. 1.

31
R. Lansdown, 'Dark Parts: The Voyage of the
Duff
, 1796 - 1798',
TLS
, 27 August 2004, 12 - 13.

32
Breward, 31, 236.

33
Ibid., 32-5.

34
Ibid., 45 - 6.

35
L. S. Rickard,
Tamihana the Kingmaker
(Wellington and Auckland, 1963), 65, 72-3, and quotation at 118-19 (my italics).

36
D. Hilliard, 'Australasia and the Pacific', in Hastings (ed.), 508-35, at 517 - 18.

37
S. Morgan, ' "Upon past Ebenezers we build our Jehovah-Jireh": The Vision of the Australian Aborigines' Mission and Its Heritage in the China Inland Mission',
JRH
, 31 (2007), 169 - 84, at 179-81; Hilliard, 'Australasia and the Pacific', 511; Breward, 265-7.

38
Ibid., 54 - 9.

39
C. A. Bayly,
The Birth of the Modern World 1780-1914: Global Connections and Comparisons
(Oxford, 2004), 77, 127, 142, 338, 471.

40
Hastings, 188 - 94.

41
D. Crawford,
Thinking Black: 22 Years without a Break, in the Long Grass of Central Africa
(London, 1912), 55, qu. M. S. Sweetnam, 'Dan Crawford,
Thinking Black
, and the Challenge of a Missionary Canon',
JEH
, 58 (2007), 705 - 25, at 721; italics in the original. On the Brethren, see pp. 911 - 12.

42
Exodus 22.18.

43
Hastings, 329-30. The term 'African-initiated Churches' is one way of unpacking the acronym 'AIC', which can have several other interpretations - African Independent Churches, African Indigenous Churches, African Instituted Churches.

44
Sundkler and Steed, 354-5.

45
Hastings, 313 - 15, 320-21.

46
For the far-reaching row stirred by Colenso's views on the Bible, see O. Chadwick,
The Victorian Church
(2 vols., 2nd edn, London, 1970 - 72), II, 90 - 97. Colenso's endearingly terrier-like approach to biblical criticism can be sampled in A. O. J. Cockshut,
Religious Controversies of the Nineteenth Century: Selected Documents
(London, 1966), 217 - 40.

47
Hastings, 313-15, 319.

48
Sundkler and Steed, 190.

49
Hastings, 313 - 15, 318 (quotation from Colenso), 297.

50
Sundkler and Steed, 232. On Yoruba religious culture, see J. D. Y. Peel,
Religious Encounter and the Making of the Yoruba
(Bloomington, 2000), esp. 121-2, 213-14, 275 - 7, 286 - 9, 295 - 7.

51
A remnant persisted in independence as 'the Church of England in South Africa', which ironically has emphasized its Evangelical character, and hence its antipathy for what it perceives as dangerous liberalism in the mainstream Anglicanism of South Africa; it has allied with similar movements elsewhere in twentieth-century Anglicanism (see pp. 1008 - 10).

52
Peel,
Religious Encounter and the Making of the Yoruba
, 284.

53
M. Vaughan, 'Africa and the Birth of the Modern World',
TRHS
, 6th ser., 16 (2006), 143 - 62, at 148.

54
P. R. McKenzie,
Inter-religious Encounters in West Africa: Samuel Ajayi Crowther's Attitude to African Traditional Religion and Islam
(Leicester, 1976), 37, 84-5. One eminent (and male) Nigerian historian accuses Crowther of pronouncing 'irrationally' on polygamy at Lambeth and misleading his fellow bishops: E. A. Ayandele,
The Missionary Impact on Modern Nigeria 1842-1914: A Political and Social Analysis
(London, 1966), 206.

55
Ibid., 213. Among other commemorations, Crowther is depicted in stained glass in the unlikely setting of the episcopal chapel of Bishop Auckland Castle in County Durham, England; I am grateful to Judith Maltby for bringing this to my notice.

56
Hastings, 392-3.

57
Koschorke et al. (eds.), 201-2.

58
Peterson, 'Culture and Chronology in African History', 496.

59
Koschorke et al. (eds.), 198 - 200.

60
Sundkler and Steed, 502 - 9.

61
Hastings, 443-7, and on the staff, ibid., 535; Sundkler and Steed, 197-201. The gourd rattles and their power are so integral to Harrist Churches that a scheme of union between them and the British Pentecostal Apostolic Church in 1938 foundered on the British representative's insistence that gourd rattles should be replaced by tambourines: Anderson, 116.

62
C. G. Baeta,
Prophetism in Ghana: A Study of Some 'Spiritual' Churches
(2nd edn, Achimota, 2004), Ch. 2. I must thank the Church of the Twelve Apostles for their warm and courteous welcome to me in Accra.

63
Hastings, 385 - 6.

64
Sundkler and Steed, 358.

65
Ibid., 450, 559 - 61.

66
P. D. Sedra, 'John Lieder and His Mission in Egypt: The Evangelical Ethos at Work among Nineteenth-century Copts',
JRH
, 28 (2004), 219-39.

67
Hastings, 229 - 34; P. Marsden,
The Barefoot Emperor: An Ethiopian Tragedy
(London, 2007).

68
Sundkler and Steed, 163-4.

69
Ibid., 391, 407-8. There is competition for the honour of being the earliest 'Ethiopian' founder: see Koschorke et al. (eds.), 219-20.

70
Binns, 14; Koschorke et al. (eds.), 226-7.

71
'Back to the Land or Nationalism in Religion',
African Church Chronicle
, October- December 1935, 4f., qu. Koschorke et al. (eds.), 235 - 6.

72
R. Strong,
Anglicanism and the British Empire c. 1700 - 1850
(Oxford, 2007), 15-16.

73
Copland, 'Christianity as an Arm of Empire', 1031 - 3.

74
H. V. Bowen,
The Business of Empire: The East India Company and Imperial Britain, 175
6
-1833
(Cambridge, 2005), 5.

75
Copland, 'Christianity as an Arm of Empire', 1037, 1042 - 4.

76
W. Dalrymple,
The Last Mughal: The Fall of a Dynasty, Delhi, 1857
(London, 2006), 80 - 82, 229, 267, 295.

77
Copland, 'Christianity as an Arm of Empire': qu. at 1045.

78
G. Beckerlegge, 'The Hindu Renaissance and Notions of Universal Religion', in Wolffe (ed.), 129-60, at 134-8. Lewins Mead Unitarian Chapel in Bristol is now no longer used for worship, but the plaque remains as part of an admirably careful conversion to commercial office space.

79
On positivism and Hinduism, see Bayly,
The Birth of the Modern World 1780-1914
, 308.

80
R. G. Tiedemann, 'China and Its Neighbours', in Hastings (ed.), 369-415, at 392.

81
J. D. Spence,
God's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan
(London, 1996), esp. 30 - 32, 76 - 7, 115-16, 160 - 61.

82
J. Peires,
The Dead Will Arise: Nongqawuse and the Great Xhosa Cattle Killing Movement of 1856-57
(Johannesburg, 1989), esp. 124 - 38.

83
Spence,
God's Chinese Son
, esp. 141-2, 168-9, 173, 274-7, 280-81, 287, 330 (quotation).

84
E. Reinders,
Borrowed Gods and Foreign Bodies: Christian Missionaries Imagine Chinese Religion
(Berkeley and London, 2004), esp. 71 - 8, 109 - 16, 159, 161, 166, 169.

85
D. Cheung,
Christianity in Modern China: The Making of the First Native Protestant Church
(Leiden, 2004), esp. 55, 309 - 49.

86
R. A. Semple,
Missionary Women: Gender, Professionalism and the Victorian Idea of Christian Mission
(Woodbridge, 2005), 154 - 89.

87
Ibid., 187.

88
J. Cox,
The British Missionary Enterprise since 1700
(New York and London, 2008), 184, 206-7.

89
Bayly,
The Birth of the Modern World 1780 - 1914
, 319.

90
On what follows, see A. J. Finch, 'A Persecuted Church: Roman Catholicism in Early Nineteenth-century Korea',
JEH
, 51 (2000), 556 - 80, and see also A. J. Finch, 'The Pursuit of Martyrdom in the Catholic Church in Korea before 1866',
JEH
, 60 (2009), 95-118.

91
J.-K. Choi,
The Origin of the Roman Catholic Church in Korea: An Examination of Popular and Governmental Responses to Catholic Missions in the Late Choson Dynasty
(Cheltenham, 2006), esp. 25 - 6, 62 - 89, and see the genealogies at 364 - 70.

92
Ibid., 107 (directive of 1785).

93
Finch, 'A Persecuted Church', 568.

94
Handy, 145.

95
Statistics in M. A. Noll, ' "Christian America" and "Christian Canada" ', in Gilley and Stanley (eds.), 359-80, at 359. A lively discussion of the spirit of commerce in modern American religion is J. Micklethwait and A. Wooldridge,
God is Back: How the Global Revival of Faith is Changing the World
(London, 2009), 170 - 91.

96
C. Colton,
A Lecture on the Railroad to the Pacific
(New York, 1850), 5, qu. James D. Bratt, 'From Revivalism to Anti-revivalism to Whig Politics: The Strange Career of Calvin Colton',
JEH
, 52 (2001), 63 - 82, at 82.

97
The Rogerenes, a Seventh-Day Baptist sect, provide a minor exception. Founded in Connecticut in 1674 by John Rogers, they lasted less than a century: Handy, 48. On Catholicism, ibid., 197.

98
On Evangelical squirming about the miracle of Cana, see P. J. Gomes,
The Good Book: Reading the Bible with Mind and Heart
(New York, 1996), 78-83. On Prohibition, see pp. 962 - 3.

99
Handy, 166.

100
Ahlstrom, 479-81. On the origins of modern vegetarianism in radical Lancashire Dissent, see S. J. Calvert, 'A Taste of Eden: Modern Christianity and Vegetarianism',
JEH
, 58 (2007), 462-81.

101
Adventists naturally enough are infuriated to be reminded of this theological ancestry for Koresh's group, but the intellectual genealogy and the descent of institutional connections are undeniable. See K. G. C. Newport,
The Branch Davidians of Waco
(Oxford, 2006), esp. 11 - 12, 25 - 46, 204, 216-21, 325 - 6.