This is the only book that addresses the relations between religion, Protestant missions, and empire building, linking together all three fields of study by taking as its starting point the early eighteenth century Anglican initiatives in colonial North America and the Caribbean. It considers how the early societies of the 1790s built on this inheritance, and extended their own interests to the Pacific, India, the Far East, and Africa. Fluctuations in the vigor and commitment of the missions, changing missionary theologies, and the emergence of alternative missionary strategies, are all examined for their impact on imperial expansion. Other themes include the international character of the missionary movement, Christianity's encounter with Islam, and major figures such as David Livingstone, the state and politics, and humanitarianism, all of which are viewed in a fresh light.

In the decades before colonial partition in Africa, the Church Missionary Society embarked on the first serious effort to evangelize in an independent Muslim state. Bishop Samuel Ajayi Crowther led an all-African field staff to convert the people of the Upper Niger and Confluence area, whose communities were threatened or already conquered by an expanding jihadist Nupe state. In this book, Femi J. Kolapo examines the significance of the mission as an African—rather than European—undertaking, assessing its impact on missionary practice, local engagement, and Christian conversion prospects. By offering a fuller history of this overlooked mission in the history of Christianity in Nigeria, this book reaffirms indigenous agency and rethinks the mission as an experiment ahead of its time.

The rivers Niger and Benue come together at the heart of Nigeria on a map. Besides being a confluence of two great rivers, it also became the location of landmarks in Nigeria’s history, notably the amalgamation of the northern and southern protectorates. As it was also a confluence of various cultural clusters, the Niger-Benue confluence communities went through three phases of Western encounters: commercial, missionary, and colonial. These have combined to shape the sociopolitical profile of northern Nigeria in various ways. In particular, it is the cradle of Christianity in northern Nigeria. Yet social historians have often assessed all three foreign influences indiscriminately and overlooked the unique and fundamental impact of the missionary encounter in providing the treasured values that midwifed social stability in such a pluralistic and sometimes volatile environment. This study undertakes a separation of the strands and sheds light on the laudable initiatives and legacies of the missionaries to ensure more clear-minded interpretations.

The common charge laid against missionaries that they are destroyers of African culture is shown to be untrue of the missionaries treated in this book, who worked with considerable success to integrate Christianity and African culture. The author examines the endeavours of the missionaries from the perspective of the local Christians, who were not themselves interested in Africanization as such. One can thus find some missionaries defending - against the elected African Church leadership - the right of the Chagga Christians to circumcise their daughters, and Nyakyusa Christians refusing to use African tunes because the missionaries - influenced by National Socialism - professed both love for African culture and White superiority. This informative book, based on local and archival research at Daressalam University, is eminently readable. It features the first historical study of Bruno Gutmann, and provides case study material for teaching.

The need to train Christian missionaries was an afterthought of the Protestant missionary movement in the early nineteenth century. The Basel Missionary Training Institute (BMTI) was the first school designed solely for the purpose of preparing European missionaries for ministry in non-European lands. Pitfalls of Trained Incapacity explores the various sociological and historical factors that influenced the BMTI 'community of practice' and how the outcomes affected the work of the Basel Missionin Ghana in its initial phase. It shows that the integral training of the BMTI resulted in missionary practices that lacked flexibility to adjust attitudes and behaviour to the vastly different circumstances in Africa, impeded the realisation of mission objectives, and hindered the emergence of an African appropriation of Christianity. By exploring educational and sociological perspectives in a pre-colonial context, this study reaches beyond its historical significance to raise questions of unintended effects of integral ministry training in other times and places. The natural cultural bias of groups with shared theological assumptions and social ideals - like the Basel Mission - suggests a strong propensity for trained incapacity, that is, for training processes that establish inflexible mental frameworks that are potentially detrimental to intercultural engagement.

This study of 150 years' educational pioneering in Eastern Nigeria re-appraises many of the stereotypes about mission schools in Africa. It suggests that Scottish Presbyterian educationalists were usually less at ease with British colonialism than with preparing for a politically independent Nigeria.