'In Melanesians and Missionaries', one of the best of the younger generation of missionary anthropologists demonstrates that a commitment to the missionary enterprise on the part of a solid scholar facilitates, rather than hinders, the anthropological study of a missionary topic. This is better anthropology because Dr. Whiteman is able to probe more deeply into his topic and demonstrates that he understands and appreciates both Melanesians and missionaries." Charles H. Kraft, Professor of Anthropology, School of World Mission, Fuller Theological Seminary, Pasadena

'In Melanesians and Missionaries', one of the best of the younger generation of missionary anthropologists demonstrates that a commitment to the missionary enterprise on the part of a solid scholar facilitates, rather than hinders, the anthropological study of a missionary topic. This is better anthropology because Dr. Whiteman is able to probe more deeply into his topic and demonstrates that he understands and appreciates both Melanesians and missionaries. Charles H. Kraft, Professor of Anthropology, School of World Mission, Fuller Theological Seminary, Pasadena

David Hilliard's God's Gentlemen, originally published in 1978, remains the only detached and detailed historical analysis of the work of the Melanesian Mission. Starting with its New Zealand beginnings and its Norfolk Island years (1867-1920), the work follows the Mission's shift of headquarters to the Solomon Islands and on until the beginning of the Second World War. The Mission, which grew out of the personal vision of the first Church of England Bishop of New Zealand, George Selwyn, formally defined its field of work as 'the Islands of Melanesia' although its activities were confined almo.

In this book, Kenneth Nehrbass examines the interaction between traditional or animistic religion (called kastom) and Christianity in Vanuatu. First, he briefly outlines major anthropological theories of animism, then he examines eight aspects of animism on Tanna Island and shows how they present a challenge to Christianity. He traces the history of Christianity on Tanna from 1839 to the present, showing which missiological theories the various missionaries were implementing. Nehrbass wanted to find out what experiences in the lives of the islanders distinguished those who left traditional religion behind from those who held on to it. In the end, he contends that there are twenty factors of gospel response and cultural integration that determine whether an animistic background believer will be a mixer, separator, transplanter, or contextualizer.

In 1892, the Bishop of Tasmania set sail for Melanesia with the intent of rescuing islanders from lives of fear, black magic and cannibalism. Over 100 years later, his great grandson, Charles Montgomery, followed the bishop’s route through the South Pacific, seeking out the spirits and myths his missionary forebear had sought to destroy. Montgomery explored remote shores where gospel and empire never took hold. He rubbed shoulders with barefoot preachers, witch doctors and gun-toting rebels, only to discover that the pagan spirits were more tenacious than the missionaries had imagined. Melanesians had stirred Jesus and Mary into an already spicy broth of ancestor worship, ghosts, shark gods and magic. Through confrontations with a bizarre cast of characters—the randy ethnographer, the soft-talking assassin, the leper prophet—the journey becomes a debate on the nature of magic, myth and faith, and a metaphor for the transforming power of story. The Last Heathen marks the debut of an exciting young writer who charts his adventures with passion, insight and grace.