History of Modern Missions

Course Index

Section One: Background to Modern Missions

Lesson One: European Expansion and the Spread of Christianity

Section Two: Missions in the 18th century

Lesson Two: Pietism

Lesson Three: Herrnhut

Lesson Four: Evangelical Revival

Lesson Five: Great Awakening

Lesson Six: Slave Trade

Section Four: The Pentecostal Movement

Lesson Seven: India Missions (William Carey)

Lesson Eight: China Missions (Hudson Taylor)

Lesson Nine: Africa Missions (David Livingstone)

Lesson Eight: UK Missions (William Booth)

Section One: Background to Modern MissionsLesson 1.

1

Lesson Title: European Expansion and the Spread of Christianity

Introduction: Pre 16th century – decline of Christianity outside of Europe. World Religions

Spread of Islam – Jerusalem, Antioch, Alexandria, Constantinople under Muslim control (Ottoman Empire). North Africa under Islam.China – Buddhism and Confucianism (no remaining Christian witness)India – Hinduism (almost no Christian witness)Africa –Voodoo. Jews in Ethiopia.

Europe – Roman Catholic in West and Orthodox in East. Roman Catholics hold allegiance to pope as head of the Church. Bible believing Christians minority groups.

Early Reformers: John Wycliffe in England, John Hus in Prague. Influence on EvangelismLollards – preachers sent out by Wycliffe. Moravians (descendants of John Hus) pioneers in 18th century missions.

Main Points: 1. Advance of Roman Catholicism through exploration and reformation.

Catholicism spread through exploration. European advance through discovery of new worlds.Catholic explorers - Spanish and PortuguesePortuguese explorer - Ferdinand Magellan (1480-1521) brought Catholicism to the Philippines.Christopher Columbus (1451-1506) took Catholicism to the American continent.

Catholicism spread through the 16th century Roman Catholic Counter-Reformation – the forming of the Jesuit order (Ignatius Loyola). Jesuit missionaries sworn allegiance to the pope. Francis Xavier (1506.1552) – India, Japan, China.

2. Advance of Protestantism from 16th century. Protestantism gains foothold in Europe following Reformation. Protestantism

spreads to the American colonies.Lutheran Reformation (sola fide, sola scriptura) – Germany, Scandinavia.Geneva Reformation (Calvin) – Holland, Scotland, Puritan non-conformists.English Reformation (via media)Anabaptists, Baptists - (believers baptism)Puritan separatists go to American colonies (Mayflower 1620) – spread of Protestant Christianity in America. First crops harvested November 1621 ‘first thanksgiving’.

European advance through trade: Biblical Christianity spread across the world with the expansion of trade.

2

Advance of the British East India Company (2nd half of the 18th century) – Chaplain sends out call for missions. Main concerns – morality and providential role of advancing Western civilisation. The British Empire regarded as a God given responsibility. Number of Protestant missionaries still remained relatively small.1800 – there were c. 200 foreign missionaries.1900 – there were c. 15000 foreign missionaries.

Postmillenialism. Missionaries in the 19th century who held this eschatological belief saw the advance of commerce as the means for improving social conditions and bringing in the Kingdom of God on earth. In this respect it was possible to believe that God had raised up the British Empire for the purpose of fulfilling His purpose on earth.

3. The close association of evangelisation with the advance of Western Imperialism had a detrimental effect upon the preaching of the gospel. The association of Western Imperialism with the advance of the gospel made Christianity appear to be a Western religion - an Indian or Chinese who became a Christian could be regarded as a traitor.

Western oppression in IndiaMissionaries associated with western imperialism.

Opium wars in ChinaMissionaries regarded as ‘foreign devils’.

Western imperialism in Africa – association with brutal subjection of natives.David Livingstone believed Africa could be lifted by the development of trade links and by the preaching of the gospel. He believed the need for Africa was the 3 ‘C’s’ – Civilisation, Christianity and Commerce.

Summary: 1) The naval explorers spread Roman Catholicism through the advance of the

Spanish and Portuguese empires. The Jesuits endeavoured to promote Catholicism throughout the world.

2) Protestantism gained a stronghold in Europe in the 16th century. The Puritans took Protestantism to the colonies in the 17th century and the Moravians took the gospel to many parts of the world.

3) The association of evangelisation with commerce had a detrimental effect upon the preaching of the gospel. The gospel was associated with western oppression and imperialism.

Section Two: Missions in the 17th centuryLesson 2.

3

Lesson Title: Pietists and the beginning of Protestant Missions.

Introduction: 'Fratum unitas' and The Thirty Years War (1618-1648)The expulsion of the Protestants from Bohemia and the Moravia. The Thirty Years War (1618-1648)Emperor Ferdinand II of Austria – fanatical Catholic determined to Catholicise Europe.

Began in Bohemia May 23, 1618. Protestant rebels stormed the royal palace in Praque. Ferdinand's governors thrown out of window landed in a pile of manure.

Protestants defeated at the Battle of White Mountain (1620) King Christian IV of Denmark attacked Ferdinand – repulsed by Wallenstein

and Tilley who then led the attack into Denmark. Edict of Restitution issued by Ferdinand demanding restitution of lands taken

by Lutherans since 1551 but giving Lutherans freedom of religion. Calvinism and other Protestant Groups were banned.

Battle of Lutzen – Death of Gustavus Adolphus (16 November 1632) Gustavus Adolphus II of Sweden invaded Germany 1630. Made great gains

even after Adolphus was killed 1632. Swedish invasion mostly financed by Catholic France under Cardinal

Richelieu. French invaded Southern Germany in 1643 Treaty of Westphalia (1648) – Toleration for Calvinists; Sovereignty for

German States. Bohemians were not given right to return to homeland.

Introductory Story: The origins of the modern missionary movement - began with Pietism.Pietism developed out of the Lutheran Church in Germany. It was a reaction against the dead, formal Lutheranism of the day.The zeal for foreign missions is directly linked with the zeal for holiness and prayer.Where there is holiness and prayer there will be concern for missions.

Pietists Moravian missionaries from Herrnhut (Lesson 3)

(18th century Moravians were the spiritual descendants of John Hus.) Methodists (Lesson 4)

Main Points:

1. German Pietism (17th century Lutheran)Founder: Philipp Jakob Spener (1635-1705).

Influence of John Arndt (1555-1621)

Philipp Jakob Spener (1635-1705), the founder of German pietism, was influenced by the writing of the Lutheran John Arndt (1555-1621) - 'True Christianity' (Wahres Christenthum).

4

'Many think that theology is a mere science, or rhetoric, whereas it is a living experience and practice. Everyone now endeavours to be eminent and distinguished in the world, but no one is willing to learn how to be pious.' Wahres Christenthum 21 John Arndt - 'True Christianity'

Spener was a pastor in Strassbourg (1663) and Frankfurt (1666)

Home groups - Pietists

Spener started home group in Frankfurt to teach on the Christian Life – Developed into many groups became known as collegia pietatis. (1670). From these groups came the name Pietists.

Wrote 'Pious Desires' Pia Desideria (1675)

Personal Experience not doctrinal controversy

Small groups established for the reading of the scriptures and for helping one another in spiritual growth. Groups known as ecclesiolæ in ecclesia 'little churches in the church'.Spener was opposed by Lutherans as he preached against doctrinal controversy putting emphasis on personal experience. He preached the need for

• Real conversion (new birth), • Christian growth bearing fruits of holiness.

2. August Hermann Francke (1663-1727) – University of Halle

Taught at the University LeipzigBegan studying scriptures with friendsExperienced New Birth.Spent time with Spener and accepted PietismForced out of UniversitySpener got Francke position at University of Halle and pastorate in nearby village.

University of Halle became centre for Pietism through Francke's teaching.Started an orphange that was funded by gifts received through prayer.Halle was involved in missions to India; the Jews; German Colonists in North America.

3. Danish-Halle Mission, IndiaDanish-Halle mission to India and Greenland.

Danish King Frederick IV (1699-1730) requested missionaries for the Danish colonies of Tranquebar and Serampore.

5

Pietist students from the University of Halle (Germany): Heinrich Plutschau (1678-1747) and Bartholomaes Ziegenbalg (1683-1719) became the first Lutheran missionaries. Arrived in Tranquebar 1706.Plutschau returned to Europe in 1711.

Bartholomaes Ziegenbalg (1682-1719)Born in SaxonyStudied University of HalleSeptember 1706 arrived TranquebarBaptised first converts 10 months later.1707-8 Spent 4 months in prison for encouraging rebellion by converting Indians.Ziegenbalg learned Tamil – translated Tamil New Testament Published 1715.Married 1716Died in Tranquebar on February 23, 1719.Translated the New Testament and Genesis –Ruth into Tamil Founded 2 churches and baptised 250 believers.

Over 50 other Pietists went as missionaries to India in 18th century.

4. Hans Egede (1686 – 1758) - Apostle of Greenland.

Norwegian Lutheran priest on islands of Lofoten.1721 Given permission by Frederik IV to establish mission in Greenland.Hans Egede was disappointed when he found there was no longer a Norse community in Greenland. Hans and Gertrud Egede started mission among the inuit. They studied inuit language and translated some portions of scripture.Founded Gotthåb (Nuuk) 1735 Gertrud Egede wife died of smallpox.1736 Returned to Denmark with family. His son Paul remained in Greenland.Hans Egede died November 5, 1758

5. Protestant Missionary Movements and Organisations (18th century)

Pietism – German Lutheran Movement (reaction against the dead formalism of the Lutheran Church).

Moravians – exiled Bohemians in Herrnhut

1699 Society for the Propagation of Christian Knowledge (SPCK)

1701 Society for the Propogation of the Gospel in Foreign Parts (SPG) – Church of England organisation that sent out John Wesley.

6

1792 Baptist Missionary Society – William Carey

1795 London Missionary Society (organised by leaders from Independent, Anglican and Presbyterian Churches). Influenced by Evangelical Revival and William Carey. Aim: 'to spread the knowledge of Christ among heathen and other unenlightened nations'

1799 Church Mission Society – an evangelical missionary society that came out of the Clapham Sect. Founders include William Wilberforce, John Venn and Charles Simeon.

Thomas Bray (1656 – 1730)

1696 Appointed by Bishop of London as Commisary to organise the Anglican Church in Maryland.

1699-1700 Visited MarylandSought to promote missions especially to American Indians. Led to formation of two societies.

1699 Society for the Propagation of Christian Knowledge (SPCK). Sent out David Brainerd as a missionary to the Indians.

1701 Society for the Propogation of the Gospel in Foreign Parts (SPG) – Church of England organisation that sent out John Wesley.

Number of Protestant missionaries 1800 – there were c. 200 foreign missionaries.1900 – there were c. 15000 foreign missionaries.

7

Section Two: The Beginning of the Modern Missionary Movement (Missions in the 18th century)Lesson 3.Lesson Title: The Moravian at Herrnhut

Introduction: - Count Zinzendorf and HerrnhutCount Zinzendorf (1700-1760) "I have one passion, tis He"

Count Nicholas Ludwig Zinzendorff was born in Dresden and brought up as a Lutheran Pietist.

Religion had become for many in his day mere intellectual assent for particular doctrines.

Zinzendorff preached the need for a personal relationship with Christ. When approached by Moravians who wanted to stay on his land, he gave his

permission. They called the place Herrnhut (The Lord's Watch).

Count Zinzendorf became aware of the plight of the Moravians. They faced severe persecution for their evangelical beliefs. Persecution through the teaching of the Counter- Reformation and the edicts of Charles VI. Exiles from Moravia formed a community on Count Zinzindorf’s estate in Dresden called Herrnhut (1722). Zinzindorf moved to Herrnhut in 1727 (about 300 Moravians now lived at Herrnhut). Herrnhut became a place of prayer – prayed for nations to hear the gospel.

Introductory Story: Christian David (1690 – 1751)1690 Born December 31st in Senftleben, Moravia. Brought up a Roman Catholic.1710 Protestants preached salvation by faith in Christ aloneSought for truth - Read through the Bible; Sought instruction from JewsEventually left Catholic Moravia and joined Lutherans in Berlin.Disillusioned by Orthodox Lutherans joined Prussian Army1715 In army during war with Sweden. Discharged from army.1717 Heard Pietist preachers – Schafer and SchwedlerSchwedler visited him daily during 20 week illness – came to faith in ChristMarried member of Schwedler's congregation.Lived in Gorlitz for 5 years – went to Moravia to preachKnown as the Bush preacher – revival in Moravia. John Wesley was impressed by the sermons of Christian David when he visitied Herrnhut in 1738.

Main Points1. Revival at Herrnhut

Made covenant, 12 May 1727 a) To emphasise points of agreementb) Dedicate themselves to service of the Lord.

8

Moravian Revival 1727 – extraordinary prayer (before and during)a) 16 July 1727 Zinzendorf mighty prayer with tears –

community began to pray with powerb) 22 July 1727 covenanted to meet often for prayer and

worship.c) 13 August 1727 Moravian Pentecost. Many were baptised

with the Holy Spirit at Herrnhut

Over the next 25 years 100 Moravians were sent out from Herrnhut as Missionaries.

2. Missionary Movement from HerrnhutThe Moravian missionary movement developed through prayer at Herrnhut.Continuous prayer took place at Herrnhut. Like the fire on the altar in the tabernacle that never went out, the Herrnhutters kept the incense of prayer continuously offered up to God.

Beginning of the Moravian Missionaries Movement.

Moravians begin to send missionaries. 1732 Two Moravians went from Herrnhut to be missionaries to the slaves in the West Indies. One Moravian missionary went to Greenland. Others went to Surinam, South Africa, and Georgia in America. The Moravian missionaries who travelled to Georgia greatly influenced John Wesley who met them on board ship. Some Moravians evangelised in Pennsylvania among the Indians.

1731 Zinzendorff met converted slave, Antony Ulrich, in Copenhagen at coronation of Christian VI. Brought Ulrich to Herrnhut.

1732 First Missionaries go to West Indies. After hearing testimony of Ulrich, Leonard Dober and David Nitchmann went to St.Thomas to live and work among the slaves.

1733-1737 Missions begin in Greenland, South America, North America, and South Africa.

1735 Moravian Missionaries went to Georgia, North America. They were

led by Bishop August Spengenberg. 1752 Mission to Labrador

3. The Moravians influence upon John Wesley

John and Charles Wesley went as missionaries to America – not successful. Met Moravians on ship going to America – immense impact upon John and Charles Wesley when they returned to England. See notes John Wesley’s Journal.

9

1736 Wesley’s initial encounter with Moravians. Twenty-five Moravian missionaries travelled to Savannah.

Peter Bohler (1712-1775) – Wesley’s conversion.Founded many Moravian settlements in Pennsylvania.Ordained as the Moravian Bishop to North AmericaPreached among the slaves and the North American Indians.One of the first to teach basic education to the black slaves in North America. Founded Moravian work in London. 1738 Wesley’s conversion.

Through Bohler's teaching John and Charles Wesley came to have faith in Christ alone for salvation (February – May 1538).John Wesley remained a friend of Peter Bohler but John and Charles Wesley separated themselves from the Moravians over doctrinal differences.Bohler appears to have believed in the erroneous doctrine of ultimate universal redemption. (See reply of George Whitefield to John Wesley regarding 'Free Grace')

John Wesley (May 24, 1738)‘In the evening I went very unwillingly to a society in Aldersgate Street where one was reading Luther's Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation ; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death. I then testified openly to all there what I now felt in my heart.'

Methodists.

The Evangelical Revival in Britain.Key figures: John Wesley, George Whitefield. Revival awakes the need for missions.When there is a move of the Spirit there will be concern for the lost. The 18th century revival brought increased interest in missions.

2. North America (18th century) David Brainerd (1718-1747)– Missionary among the North American Indians.

His journal is an example of a life of prayer. Died of TB at age of 29. Jonathan Edwards daughter nursed him the months before his death, She caught the TB and died 4 months after him. See ‘Works of Jonathan Edwards vol. 2.’

George Whitefield travelled six times to US colonies – leading preacher of the Great Awakening. Friend of Jonathan Edwards. Whitefield died in America.

10

The Great Awakening in America.Key figures: Jonathan Edwards, George Whitefield.Increased prayer within the church for the unsaved.Increased evangelism to reach the unsaved.

Summary:1) The zeal for holiness and prayer among the Pietists and the Moravians brought a

concern for world evangelism. 2) The impact of the Pietists and the Moravians in making the church aware of the

need for foreign missions was great. 3) John and Charles Wesley were greatly influenced by the Moravians. The

Evangelical Revival in Britain and the Great Awakening in America produced an awareness of the need to preach the gospel to people of a different race.

Notes:

The Journal of John Wesley: John Wesley and the Moravians

The Moravians are fearless in the face of great danger

Sunday January 25, 1736.—At noon our third storm began. At four it was more violent than before. At seven I went to the Germans. I had long before observed the great seriousness of their behavior. Of their humility they had given a continual proof by performing those servile offices for the other passengers, which none of the English would undertake; for which they desired and would receive no pay, saying, “it was good for their proud hearts,” and “their loving Saviour had done more for them.”  And every day had given them an occasion of showing a meekness which no injury could move. If they were pushed, struck, or thrown down, they rose again and went away; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger and revenge.In the midst of the psalm wherewith their service began, the sea broke over, split the mainsail in pieces, covered the ship, and poured in between the decks, as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sang on. I asked one of them afterward, “Were you not afraid?” He answered, “I thank God, no.” I asked, “But were not your women and children afraid?” He replied, mildly, “No; our women and children are not afraid to die.”

___________________________________________________Wesley meets the Moravians in London

Friday February 3, 1738. - Hereby God has given me to know many of His servants, particularly those of the Church of Herrnhut [the Moravians]. Tuesday February 7, 1738.—(A day much to be remembered.) At the house of Mr. Weinantz, a Dutch merchant, I met Peter Bohler, Schulius Richter, and Wensel Neiser, just then landed from Germany. Finding they had no acquaintance in England, I offered to procure them a lodging and did so near Mr. Hutton’s, where I then was.

11

And from this time I did not willingly lose any opportunity of conversing with them while I stayed in London.Peter Bohler preaches ‘justification by faith alone’ to the Wesleys.

Saturday March 4, 1738.—I found my brother at Oxford, recovering from his pleurisy; and with him Peter Bohler; by whom, in the hand of the great God, I was, on Sunday, the fifth, clearly convinced of unbelief, of the want of that faith whereby alone we are saved.Immediately it struck into my mind, “Leave off preaching. How can you preach to others, who have not faith yourself?” I asked Bohler whether he thought I should leave it off or not. He answered, “By no means.” I asked, “But what can I preach?” He said, “Preach faith till you have it; and then, because you have it, you will preach faith.”

Accordingly, Monday, March 6, I began preaching this new doctrine, though my soul started back from the work. The first person to whom I offered salvation by faith alone was a prisoner under sentence of death. His name was Clifford. Peter Bohler had many times desired me to speak to him before. But I could not prevail on myself so to do; being still, as I had been many years, a zealous asserter of the impossibility of a deathbed repentance.

Monday May 1, 1738.—The return of my brother’s illness obliged me again to hasten to London. In the evening I found him at James Hutton’s, better as to his health than I expected; but strongly averse to what he called “the new faith.”This evening our little society began, which afterward met in Fetter Lane.

Wednesday May 3, 1738.—My brother had a long and particular conversation with Peter Bohler. And it now pleased God to open his eyes so that he also saw clearly what was the nature of that one true living faith, whereby alone, “through grace, we are saved.”

Thursday May 4, 1738.—Peter Bohler left London in order to embark for Carolina. Oh, what a work hath God begun since his coming into England! Such a one as shall never come to an end till heaven and earth pass away.

John Wesley’s conversionMonday (21), Tuesday (22), and Wednesday (23), I had continual sorrow and heaviness in my heart.Wednesday May 24, 1738.—I think it was about five this morning that I opened my Testament on those words, “There are given unto us exceeding great and precious promises, even that ye should be partakers of the divine nature” [II Peter 1:4]. Just as I went out, I opened it again on those words, “Thou art not far from the kingdom of God” [Mark 12:34]. In the afternoon I was asked to go to St. Paul’s. The anthem was, “Out of the deep have I called unto Thee, O Lord: Lord, hear my voice. Oh, let Thine ears consider well the voice of my complaint. If Thou, Lord, wilt be extreme to mark what is done amiss, O Lord, who may abide it? For there is mercy with Thee; therefore shalt Thou be feared. O Israel, trust in the Lord: for with the Lord there is mercy, and with Him is plenteous redemption. And He shall redeem Israel from all his sins.”

12

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.

I began to pray with all my might for those who had in a more especial manner despitefully used me and persecuted me. I then testified openly to all there what I now first felt in my heart. But it was not long before the enemy suggested, “This cannot be faith; for where is thy joy?” Then was I taught that peace and victory over sin are essential to faith in the Captain of our salvation; but that, as to the transports of joy that usually attend the beginning of it, especially in those who have mourned deeply, God sometimes giveth, sometimes withholdeth, them according to the counsels of His own will.

After my return home, I was much buffeted with temptations, but I cried out, and they fled away. They returned again and again. I as often lifted up my eyes, and He “sent me help from his holy place.” And herein I found the difference between this and my former state chiefly consisted. I was striving, yea, fighting with all my might under the law, as well as under grace. But then I was sometimes, if not often, conquered; now, I was always conqueror.

Thursday 25 May, 1738.—The moment I awakened, “Jesus, Master,” was in my heart and in my mouth; and I found all my strength lay in keeping my eye fixed upon Him and my soul waiting on Him continually. Being again at St. Paul’s in the afternoon, I could taste the good word of God in the anthem which began, “My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be showing forth thy truth from one generation to another.” Yet the enemy injected a fear, “If thou dost believe, why is there not a more sensible change? I answered (yet not I), “That I know not. But, this I know, I have ‘now peace with God.’ And I sin not today, and Jesus my Master has forbidden me to take thought for the morrow.”

Wednesday June 7, 1738.—I determined, if God should permit, to retire for a short time into Germany. I had fully proposed, before I left Georgia, so to do if it should please God to bring me back to Europe. And I now clearly saw the time was come. My weak mind could not bear to be thus sawn asunder. And I hoped the conversing with those holy men who were themselves living witnesses of the full power of faith, and yet able to bear with those that are weak, would be a means, under God, of so establishing my soul that I might go on from faith to faith, and from “strength to strength.”

[The next three months Wesley spent in Germany visiting the Moravians.]

Section Two: Missions in the 18th centuryLesson 3.Lesson Title: The Slave Trade

13

Theme: The aims and achievements of Christians who sought to destroy the slave trade and maintain a Christian influence in the development of international trade links.

Introduction: The ugly side of British trade. The Slave Trade was part of a triangle of trade where goods were shipped from

the ports of Britain to the West Coast of Africa and exchanged for slaves. The slaves were chained on the ships and taken to the British West Indies and sold. The ships returned to Britain with goods such as cotton.

Christians in Britain understood the importance of trade but sought to destroy the evils of the slave trade. At the forefront of this battle was William Wilberforce who became a Member of Parliament.

Introductory Story: The testimony of John Newton – Amazing GracePre-conversion – worked on ships selling slaves.

Main Points1. Slave Trade

Triangular trade (One journey took about one year)Ships leaving ports – Hull, London, Bristol, Liverpool, Glasgow. Took goods to Africa – lead, copper, brass, guns and gunpowder, knives etc.Goods traded for slaves in Africa – slaves treated as cargo (some died on route)Slaves sold in West Indies, America for sugar, ginger, rum, pearls, cotton.Goods brought back to Britain.Some slaves brought back to England

2. Evangelisation among the American slaves.West Indies under British rule - Anglican Church the established Church.Anglican clergy associated with wealthy plantation owners. Not associated with slaves. Methodists and Non conformists left to work with slaves.

Conversion of slaves in the colonies.

Attitude of evangelicals towards slavery. Before 1828 Baptist and Methodist Missionaries did not speak out against slavery. Preached scripture – ‘slaves obey your masters’. After 1828 began to demand abolition of slavery. From August 1834 slaves in British territories were declared free. Evangelicals regarded as friend of slaves, threat to colonial rule.

3. The Aims of the Clapham Sect Fight for the Abolition of the Slave Trade

William Wilberforce (1759-1833)1807 Act of Parliament passed abolishing slave trade within the British Empire.1833 Slavery abolished in British domains.

14

The Advance of commerce and the propagation of the GospelGranville Sharpe - 1787 founding Sierre Leone for freed slaves.

Summary:1) Slaves bought in Africa were sold in the Americas as part of the triangular trade

route from British ports.2) The Methodist and Baptist missionaries worked with the slaves. Although they

did not initially speak out against slavery until 1828, from that time they began to vigorously oppose slavery until the slaves were given their freedom in British territories in 1834.

3) The Clapham Sect led the campaign in England for the abolition of slavery. They finally won their campaign in 1833 and this was enforced in the British territories in the following year. It was not until after the American civil war that slaves were emancipated in the US.

Notes:

Quobna Ottobah Cugoano

15

Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species (London:1787)

Quobna Ottobah Cugoano was born in the 1750’s. He was taken as a slave from his homeland (modern day Ghana) to the plantations of Granada. After working as a slave he was brought to England and received his freedom. He was baptized in 1773 becoming known from then on as John Stuart.

…I was born in the city of Agimaque, on the coast of Fantyn; my father was a companion to the chief in that part of the country of Fantee, and when the old king died I was left in his house with his family; soon after I was sent for by his nephew, Ambro Accasa, who succeeded the old king in the chiefdom of that part of Fantee known by the name of Agimaque and Assinee. I lived with his children, enjoying peace and tranquillity, about twenty moons, which, according to their way of reckoning time, is two years. I was sent for to visit an uncle, who lived at a considerable distance from Agimaque. The first day after we set out we arrived at Assinee, and the third day at my uncle's habitation, where I lived about three months, and was then thinking of returning to my father and young companion at Agimaque; but by this time I had got well acquainted with some of the children of my uncle's hundreds of relations, and we were some days too venturesome in going into the woods to gather fruit and catch birds, and such amusements as pleased us. One day I refused to go with the rest, being rather apprehensive that something might happen to us; till one of my play-fellows said to me, because you belong to the great men, you are afraid to venture your carcase, or else of the bounsam, which is the devil. This enraged me so much, that I set a resolution to join the rest, and we went into the woods as usual; but we had not been above two hours before our troubles began, when several great ruffians came upon us suddenly, and said we must go and answer for it ourselves before him.

Soon some of us attempted in vain to run away, but pistols and cutlasses were soon introduced, threatening, that if we offered to stir we should all lie dead on the spot. One of them pretended to be more friendly than the rest, and said, that he would speak to their lord to get us clear, and desired that we should follow him; we were then immediately divided into different parties, and drove after him. We were soon led out of the way which we knew, and towards the evening […] we came in sight of a town, they told us that this great man of theirs lived there. […] I was kept about six days at this man's house, and in the evening there was another man came and talked with him a good while, and I heard the one say to the other he must go, and the other said the sooner the better. […] Next day we travelled on, and in the evening came to a town, where I saw several white people, which made me afraid that they would eat me, according to our notion as children in the inland parts of the country. This made me rest very uneasy all the night. […] After I was ordered out, the horrors I soon saw and felt, cannot be well described; I saw many of my miserable countrymen chained two and two, some hand-cuffed, and some with their hands tied behind. We were conducted along by a guard, and when we arrived at the castle, I asked my guide what I was brought there for, he told me to learn the ways of the brow-sow, that is the white faced people. […] But when a vessel arrived to conduct us away to the ship, it was a most horrible scene; there was nothing to be heard but rattling of chains, smacking of whips, and the groans and cries of our fellow-men. Some would not stir from the ground, when they were lashed and beat in the most horrible manner. I have forgot the name of this infernal fort; but we were taken in the ship that came for us, to another that was ready to sail from Cape Coast. When we were put into the ship, we saw several black merchants coming on board, but we were all drove into our holes, and not suffered to speak to any of them. In this situation we continued several days in sight of our native land; but I could find no good person to give any information of my situation to Accasa at Agimaque. And when we found ourselves at last taken away, death was more preferable than life, and a plan was concerted amongst us, that we might burn and blow up

16

the ship, and to perish all together in the flames; but we were betrayed by one of our own countrywomen, who slept with some of the head men of the ship, for it was common for the dirty filthy sailors to take African women and lie upon their bodies; but the men were chained and pent up in holes. It was the women and boys which were to burn the ship, with the approbation and groans of the rest; though that was prevented, the discovery was likewise a cruel bloody scene.

But it would be needless to give a description of all the horrible scenes which we saw, and the base treatment which we met with in this dreadful captive situation, as the similar cases of thousands, which suffer by this infernal traffic, are well known. Let it suffice to say, that I was thus lost to my dear indulgent parents and relations, and they to me. All my help was cries and tears, and these could not avail; nor suffered long, till one succeeding woe, and dread, swelled up another. Brought from a state of innocence and freedom, and, in a barbarous and cruel manner, conveyed to a state of horror and slavery: this abandoned situation may be easier conceived than described. From the time that I was kidnapped and conducted to a factory, and from thence in the brutish, base, but fashionable way of traffic, consigned to Granada, the grievous thoughts which I then felt, still pant in my heart; though my fears and tears have long since subsided. And yet it is still grievous to think that thousands more have suffered in similar and greater distress, under the hands of barbarous robbers, and merciless taskmasters; and that many even now are suffering in all the extreme bitterness of grief and woe, that no language can describe. The cries of some, and the sight of their misery, may be seen and heard afar; but the deep sounding groans of thousands, and the great sadness of their misery and woe, under the heavy load of oppressions and calamities inflicted upon them, are such as can only be distinctly known to the ears of Jehovah Sabaoth.

Wesley’s letter of encouragement to William WilberforceBalam, February 24, 1791

Dear Sir: Unless the divine power has raised you up to be as Athanasius contra mundum, I see not how you can go through your glorious enterprise in opposing that execrable villainy which is the scandal of religion, of England, and of human nature. Unless God has raised you up for this very thing, you will be worn out by the opposition of men and devils. But if God be fore you, who can be against you? Are all of them together stronger than God? O be not weary of well doing! Go on, in the name of God and in the power of his might, till even American slavery (the vilest that ever saw the sun) shall vanish away before it.    

Reading this morning a tract wrote by a poor African, I was particularly struck by that circumstance that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a "law" in our colonies that the oath of a black against a white goes for nothing. What villainy is this?    That he who has guided you from youth up may continue to strengthen you in this and all things, is the prayer of, dear sir,

Your affectionate servant,John Wesley John Newton (1725-1807), Thoughts upon the African Slave Trade (1788).

17

…With our ships, the great object is, to be full. When the ship is there, it is thought desirable she should take as many as possible. The cargo of a vessel of a hundred tons, or little more, is calculated to purchase from two hundred and twenty to two hundred and fifty slaves. Their lodging-rooms below the deck, which are three (for the men, the boys, and the women), besides a place for the sick, are sometimes more than five feet high, and sometimes less; and this height is divided towards the middle, for the slaves lie in two rows, one above the other, on each side of the ship, close to each other, like books upon a shelf. I have known them so close that the shelf would not, easily, contain one more. And I have known a white man sent down, among the men, to lay them in these rows to the greatest advantage, so that as little space as possible might be lost.

Let it be observed, that the poor creatures, thus cramped for want of room, are likewise in irons, for the most part both hands and feet, and two together, which makes it difficult for them to turn or move, to attempt either to rise or to lie down, without hurting themselves, or each other. Nor is the motion of the ship, especially her heeling, or stoop on one side, when under sail, to be omitted; for this, as they lie athwart, or cross the ship, adds to the uncomfortableness of their lodging, especially to those who lie on the leeward or leaning side of the vessel.

Dire is the tossing, deep the groans. —

The heat and smell of these rooms, when the weather will not admit of the slaves being brought upon deck, and of having their rooms cleaned every day, would be almost insupportable to a person not accustomed to them. If the slaves and their rooms can be constantly aired, and they are not detained too long on board, perhaps there are not many who die; but the contrary is often their lot. They are kept down, by the weather, to breathe a hot and corrupted air, sometimes for a week: this added to the galling of their irons, and the despondency which seizes their spirits when thus confined, soon becomes fatal. And every morning, perhaps, more instances than one are found, of the living and the dead, like the captives of Mezentius, fastened together.

Epidemical fevers and fluxes, which fill the ship with noisome and noxious effluvia, often break out, and infect the seamen likewise, and thus the oppressors, and the oppressed, fall by the same stroke. I believe, nearly one-half of the slaves on board, have, sometimes, died; and that the loss of a third part, in these circumstances, is not unusual. The ship, in which I was mate, left the coast with two hundred and eighteen slaves on board; and though we were not much affected by epidemical disorders, I find by my journal of that voyage (now before me), that we buried sixty-two on our passage to South Carolina, exclusive of those which died before we left the coast, of which I have no account.

I believe, upon an average between the more healthy, and the more sickly voyages, and including all contingencies, one fourth of the whole purchase may be allotted to the article of mortality: that is, if the English ships purchase sixty thousand slaves annually, upon the whole extent of the coast, the annual loss of lives cannot be much less than fifteen thousand.

Section Three: India, China, AfricaLesson 4.Lesson Title: Foreign Missions to India

18

Introduction: Hindrances to Foreign Missions.Reasons why foreign missions was not encouraged:

Prejudice – primitive people Hardship – no security in foreign lands Language – barrier of communication Sickness and Death – climate, disease, unclean food and water. Need to evangelise at home – many still to be reached in homelands.

Theological reasons opposing foreign mission work: Hyper Calvinism – God is sovereign. Salvation is God’s work and not the

work of man.

Introductory Story: William Carey (1761-1834): the father of modern missions.1792 Published book ‘An Enquiry into the Obligations of Christians, to use means for the Conversion of the Heathens in which the Religious State of the Different Nations of the World, the Success of Former Undertakings, and the Practicability of Further Undertakings, are Considered.’

'An Enquiry' confronted the opposition to foreign missions. It presented a clear argument for the church to be involved in world missions. See outline in notes.

Main Points: The Life and work of William Carey

1. Background Apprenticed as a shoemaker

In his teens he could read the Bible in six languages – English, Greek, Hebrew, Latin, French, and Dutch

Influenced by Captain James Cook voyages to the South Seas between 1768-1780. William Carey began to think of foreign missions when reading Cook’s ‘voyages’.

1792 preached the message that expressed the character of his life - ‘Expect great things from God, Attempt t great things for God’.

1792 founded the English Baptist Missionary Society.

1793 went to India

2. Missionary to India British East India Company (founded 1600) – expansion of British trade.

Close association between trade and British Imperialism.

Pioneer missionary. 1793 Carey went to India with Thomas. British ship would not take them.Carey and Thomas did not have documents to enter India. Due to delay Carey’s wife and family persuaded to travel with him.

19

Travelled by Danish ship to Calcutta. Let down on landing boat to avoid customs.

Difficulties in India.Thomas was in debt – set up practice with mission funds.Carey in financial trouble due to Thomas. Wife became mentally ill in India.Fire destroyed years of work.

3. Achievements (Serampore)Pioneer in Bible translation - Thirty five different languages altogether.

Whole Bible in 6 languages. (Bengali, Oriya, Hindi, Marathi, Sanskrit, and Assamese)

New TestamentPunjabi - New Testament and Old Testament to Ezekiel 26Pashto and Kashmiri – New Testament and Old Testament to 2 KingsTelugu and Konkani – New Testament and Five Books of Moses Nineteen other languages – New Testament

Five other languages – one or more of the Gospels

William Carey did not see great results in converts but he paved the way for evangelism in India.

4. The Influence of William Carey Adoniram and Ann Judson

Went as Congregational missionaries to India (1812)On ship to India came to believe Baptist position scriptural. They were baptised on arrival in India by Carey's associate.Lost support of Congregational Church (1812)Ordered by East India Company to leave India. Moved to Burma (1813)Anglo-Burmese War - Imprisoned 21 months (1824-5) Ann died (1826)

In 1814 'The General Convention of the Baptist Denomination in the United States for Foreign Missions' founded initially to support the work of Adoniram Judson.

In 1834 Adoniram completed the Burmese translation of the Bible. He compiled the first Burmese-English Dictionary

Summary:The Pietists and Moravians established missions long before William Carey. But he is called ‘the father of modern missions’ because he brought a new awareness into the Protestant evangelical Church of the need for foreign missions.1) Carey was a pioneer in the founding of a Baptist mission society:2) He was a pioneer missionary to India

20

3) He was a pioneer in Bible translation in India

Notes:

AN ENQUIRY INTO THE OBLIGATIONS OF CHRISTIANS TO USE MEANS FOR THE CONVERSION OF THE HEATHENS (1792).In which the religious state of the different nations of the world, the success of former undertakings, and the practicability of further undertakings, are considered.By William Carey.

Section One: An Enquiry Whether the Commission given by our Lord to his Disciples be not Still Binding on us.

Section Two: Containing a Short Review of Former Undertakings for the Conversion of the Heathen.

Section Three: Containing a Survey of the Present State of the World.

Section Four: The Practicability of Something Being Done, More Than What is Done, for the Conversion of the Heathen.

Section Five: An Enquiry into the Duty of Christians in General, and What Means Ought to be Used, in Order to Promote This Work.

Section Three: India, China, AfricaLesson 5.Lesson Title: Foreign Missions to China

Introduction: Association of Missions and trade in China Opium

Western trade: British East India CompanyTrade dependent upon sale of opium.Opium Wars 1842; 1860.Forced Chinese to allow opium.

Missionary pays the priceMissionaries open to being seen as Foreign DevilsBoxer Rebellion (1902)

Main Points:1. Development of Missions

Bible Translation

21

Robert Morrison (1782-1834) – 1807 went to China with the London Missionary Society. Learnt Cantonese and Mandarin.1809 Worked as translator for East India Company1814 Published New Testament in Chinese.1818 Published whole Bible in Chinese.

Association with East India Company linked missionaries with Opium trade.Missionaries kept by coastal regions.Missionaries kept their western identity.Christianity – western religion.

Faith Missions.Hudson Taylor (1832-1905) Influenced to follow ‘life of faith’ as testified by George Muller (1805-1898)1865 – China Inland Mission founded.Would not ask for funds to support mission. Trusted God to supply without relying upon man.Sought to go inlandDiscarded western clothes.Put on Chinese clothes. Initially western missionaries opposed wearing Chinese clothes – seen as turned native.

2. Indigenous Church leaders Pastor Hsi (1830-1896)– delivered from Opium

Led to the Lord by CIM missionaries – won writing competition Empowered by the Spirit – moved in the gifts of the Spirit.

John Sung (1901-1944) – evangelist.

Watchman Nee (1903-1972).

3. Communist era Three Self Patriotic Movement – restricted worship; controlled by

government.

House Church Movement – underground church (estimated over 50 million people in the underground church in China). Many pastors and leaders have been willing to suffer imprisonment, torture or even death for the gospel.

Summary:

22

1) The association of western missionaries with Western Imperialism left them open to being classed as ‘foreign devils’.

2) Hudson Taylor saw the need to become like the Chinese to reach them with the Gospel.

3) China has produced many great Bible leaders and teachers. 4) The Communist persecution has not been able to destroy the church in China.

The church in China is numbered in the millions.

Section Three: India, China, AfricaLesson 6.Lesson Title: Foreign Missions to Africa

Introduction: Struggle for Africa European Imperialism

Western Empires - ColonialismBritain, France, Belgium, Holland, Germany, Italy.

Main Points:1. Development of Missions

David Livingstone (1813-1873). Explorer and Missionary.

23

In 1841 went to Kuruman to missionary Robert Moffatt.Married Mary Moffatt in 1845.Most successful journey - followed Zambezi River to the coast.Last journey – tried to find the source of the Nile.Heart buried in Africa; body buried in Westminster AbbeyLivingstone brought to public attention by the journalist Stanley going to find him in Africa - met him by the famous statement ‘Dr. Livingstone I presume’.Stanley became converted through Livingstones witness.Livingstone’s wife returned to Scotland living in poverty.

Livingstone and tradeLivingstone believed that African needed the spread of the gospel and the spread of trade routes. He directly linked the advance of the missionary with the advance of trade.

2. The Arab slave trade in East AfricaLivingstone’s grave at Westminster Abbey – ‘to abolish the desolating slave trade of central Africa’.

Slaves captured in Malawi and Mozambique, the Bahr El Ghazal region and in areas of Ethiopia. 

East African slave markets: Zanzibar, Kilwa and Quelimane. Slaves taken by ship to Turkey, India, Saudi Arabia, Yemen, Oman, Iraq, Iran

and to the islands of Pemba, Reunion and Madagascar.  

3. Rise of Independent nations in Africa from 1960’s. The rise of Independent African nations – the church in Africa had to be

indigenous. Missionaries who had built well had produced local leaders and pastors. Missionaries associated with colonial empires. Teddy Hodgson and Elton Knauf killed in Congo Nov. 23, 1960 (C.E.M)

Elim missionaries massacred - Rhodesian East Highlands, June 23, 1978.

Summary:1) The explorations of David Livingstone made the church more aware of the need to

develop missions in Africa. 2) The pioneer work of C.T.Studd in the Congo led to the formation of the

Worldwide Evangelistic Crusade. Studd emphasised the soldier mentality. 3) The rise of independent African nations in the 1960’s and 1970’s showed the

essential need to train local leaders and pastors.

Notes:

David Livingstone: Missionary Travels and Narrative of an Expedition to the Zambezi

´Two of the women had been shot the day before for attempting to untie their thongs.  One woman had her infants brains knocked out because she could not carry her load and it; and a

24

man was dispatched with an axe because he had broken down with fatigue. those taken out of the country are but a very small section of the sufferers.  We never realised the atrocious nature of the traffic until we saw it at the fountain head.  'There truly Satan has his seat.'  Besides those actually captured thousands are killed and die of their wounds and famine, driven from their villages by the internecine war waged for slaves with their own clansmen and neighbours, slain by the lust of gain, which is stimulated, be it remembered always, by the slave purchases of Cuba and elsewhere.`

Section Four: The Beginning of the Pentecostal MovementLesson 7. Lesson Title: Azusa Street

Text: Acts 2:4

Introduction: The Pentecostal Movement that spread out from Azusa Street had its roots in the Holiness and Healing movements of the late 19th century. John Alexander Dowie (1847-1907) began a new denomination based on teaching

of 'salvation, healing, and holiness'. Dowie purchased 6,500 acres of land north of Chicago on Lake Michigan. Called Zion City. By 1905 had over 6,000 residents. Dowie's emphasised divine healing; told people who came for prayer to stop with medicine and exercise faith; he demanded abstinence from pork products. In 1901 announced that he was Elijah the restorer. Held that Apostolic Christianity would be restored; that he was the first Apostle of end time Church.

25

Charles Parham (1873-1929) asked his students to see from scripture ‘what is the initial evidence of the Baptism with the Holy Spirit?’ – arrived at the answer speaking with tongues.Doctrine of the initial evidence of speaking in tongues

Introductory Story: On the 1st January 1901, Agnes Ozman (1870-1937), a young teenage lady at Charles Parham's Bible School in Topeka, spoke in tongues. Soon Parham and half the student body spoke in tongues. This was the start of the modern Pentecostal movement.

Parham believed that the tongues were given so that the gospel could be preached in all nations without the need to study languages (xenolalia).

In 1905 Parham moved his Bible school to Houston, Texas. William J Seymour (1870-1922) studied at the Bible school but because he

was black he was not allowed to sit with the white students, he listened from the hallway.

Main Points:1. Characteristics of 312 Azusa Street.

a) No big leaders. William Seymour influenced by the teaching of Charles Parham.

b) Prayer, spontaneous worship and testimoniesc) Shouting, weeping, dancing, 'slain in the Spirit', speaking and singing in

tongues, interpretation of tongues.d) Someone would stand to preach, and knew when to stop. God gave the altar

call. e) Strong awareness of the presence of the Lord.

2. Interesting phenomena of worship at Azusaa) Heavenly chorus. Spontaneous gift of song. Sometimes without words, other

times in tongues. Produced a heavenly atmosphere as though the angels worshipped.

b) Preachers that were not anointed stopped by the Holy Spirit. Breath taken away. Minds wandering. Unable to think. Could not continue speaking.

3. Leadership and building at Azusaa) All were brothers and sisters. No pope or hierarchy. No program - Holy

Spirit led. No priest - all believers are priests. No platform or pulpit. Wood plank altar

b) Building. Low rafters (sloping beams of the roof) - big men had to bend down. Bare floors. Seymour and the workers lived on upper floor, 'the Pentecostal upper room'.

4. The influence of Azusa Street around the world.a) T.B.Barrett (1862-1940)b) All Saints Church in Sunderland (1907)c) Smith Wigglesworth (1859-1947)

Summary

26

The Azusa Street Revival was a revival that was characterised by1) No big preachers although the teaching at Azusa Street developed from Charles

Parham’s doctrine of the initial evidence of speaking in tongues..2) The presence of the Lord being very evident in the meetings.3) Prayer and humility – there was no hierarchy of leadership. The Pentecostal Movement owes much to the Azusa Street Revival as it was from this move of God that the message of the Baptism of the Holy Spirit with the initial evidence of speaking with tongues was spread around the world.

Section Four: Pentecostal MissionsLesson 8.Lesson Title: Pentecostal Foreign Missions in the 20th century.

Introduction: The Pentecostal Movement developed rapidly following the Azusa Street

Revival in 1906. Initially it was believed that the gift of tongues was given for world evangelism removing the need to study languages. This teaching was soon proved wrong and Pentecostal missionaries took on the work of learning the language of the people they were seeking to reach.

The gifts of the Spirit had remarkable effect sometimes in very dangerous situations.

Introductory Story: Pentecostal Mission in China.

27

W G Hathaway tells the story of a miraculous deliverance through the gift of tongues at the time when the Japanese invaded China in 1937.

Speaking in tongues – a word of warning to the Japanese.In their invasion of China, the Japanese troops came to a mission station where there were a number of devout people, some of whom were rejoicing in the Pentecostal experience. The native Christians had barricaded themselves in their compound and soon there was a loud knocking on the gates as one of the Japanese officers sought immediate admission, calling upon them to open the door before they burst it in.

Eventually the door burst open, and in rushed the Japanese soldiers taking hold first of one of the company of Chinese, a native evangelist. He was about to kill him when the man burst into an utterance of tongues in the power of the Spirit. The soldier stopped and after a moment or two said: “Why did you not tell me there were Japanese here?” He was told there were no Japanese in the compound, but he insisted that there were Japanese, and said this man had just told him in Japanese that if any harm were done to the compound or its inhabitants the judgment of God would fall upon him and his fellow soldiers.

As a result of that incident none of the believers in the compound were harmed and shortly afterward a revival broke out among the Chinese in the district and many were brought to Christ.

W.G.Hathaway, ‘A Sound from Heaven’ Victory Press:London, 1947, pp.49-50.

Main Points:1. Pentecostal Missions - moving in the gifts of the Holy Spirit

Language study.Charles Parham associated speaking in tongues with an end time move of the Spirit that provided supernatural ability to preach in unlearnt foreign languages (xenolalia). Attempts to preach in tongues were farcical.

Pentecostal missionaries endeavoured to learn the language. It was known for natives who were baptised with the Holy Spirit to praise God in English when speaking in tongues. The native had no idea what he or she was saying.

Healing - Pentecostal missionaries prayed for the sick but they still suffered sickness and sometimes died from disease such as malaria. The missionaries saw tremendous healings but still had to trust God themselves in times of sickness.

Missionaries martyred – at times they saw miraculous deliverances from dangerous situations but still some laid down their lives for the gospel.1960’s Teddy Hodgson martyred in Congo. Rhodesian Eastern Highlands – Massacre of Elim Missionaries, June 23, 1978.

28

2. Provision for Pentecostal missions. Missionaries such as William Burton and Jimmy Salter (Pioneers of

C.E.M.) saw great miracles of provision. Built up mission’s work depending upon the gifts and empowering of the Holy Spirit. But they had times of great need. William Burton was artistic and sold pictures he had painted.

Prayer had a higher dimension. Healing, and meeting of needs came through people thousands of miles away being led of the Spirit to pray. The missionaries learnt to depend upon the promises of God.

3. Developed indigenous missions - C.E.M. later called Zaire Evangelistic Mission. Developed with the aim of training nationals for leadership.

Local leaders learnt to move in the power of the Holy Spirit.Congo evangelist – witchdoctor tried to curse him. Evangelist unafraid ‘washed in the blood ready to go to heaven’. In the morning the witchdoctor was dead. ‘I will curse him that curses you and I will bless him that blesses you’.

Summary:1) Pentecostal missions experienced the gifts of the Holy Spirit providing protection

and provision, healing and deliverance, and supernatural manifestations. The missionaries still had to learn languages and trust God in difficult situations.

2) The empowerment of the Holy Spirit enabled missionaries to preach with power.3) God sometimes provided through people thousands of miles away being led of the

Holy Spirit to pray.4) Pentecostal missionaries taught disciples to move in the gifts of the Holy Spirit. A

strong mission needed to develop indigenous missions

Bibliography

Website: http://www.wholesomewords.org/biography/bio.html

GeneralA.M.Renwick & A.M.Harman, The Story of the Church, IVP: Leicester, 1985.Elgin S. Moyer, revised by Earle Cairns, The Wycliffe Biographical Dictionary of the Church, Moody Press: Chicago, 1982.Brian Stanley, The Bible and the Flag, Apollos: IVP Leicester, 1990.

Kenneth S Latourette, A History of Christianity Vol.II, Harper & Row: New York, 1975.

England

29

John Wesley’s Journal, Salvation Army Pub.: London, 1905

Brian Edwards, Through Many Dangers – The Story of John Newton, Evangelical Press: Durham, 1975.

A Rendle Short, The Diary of George Muller, Pickering & Inglis, 1954.

India

S Pearce Carey, William Carey, Wakeman Trust: London, 1993.

Christian History , William Carey (Issue 36), Christianity Today: Illinois, 1992

China

Mrs. Howard Taylor, Pastor Hsi, OMF Classic: Singapore, 1989.

Leslie T. Lyall, John Sung, OMF: London, 1967.

Africa

Thomas Pakenham, The Scramble for Africa, Abacus: London, 1991.

The Pentecostal Movement

Frank Bartleman, Azusa Street, Logos, 1980.

Stanley Burgess & Gary B. McGee, Dictionary of Pentecostal and Charismatic Movements, Regency:1988.

W F P Burton, God Working With Them, Victory Press: London, 1933.

W.G.Hathaway, A Sound from Heaven, Victory Press:London, 1947.

Vinson Synan, The Holiness - Pentecostal Movement in the United States, W.B.Eerdmans, 1971.

Colin Whittaker, Seven Pentecostal Pioneers, Marshalls: Hants, 1983.

30