As followers of Christ and adherents of the Bible, Christians are called to be a people of the truth. Thus, it is crucial that we seek to understand our tradition as accurately as possible. So consider these top ten historical myths about world Christianity.
It neither began in Western Europe, nor has it ever been entirely confined to Western Europe. The period in which it appeared to be indissolubly linked to Western European identity was a relatively short one, lasting from the early 16th to the mid-20th centuries. The church in China, India, Ethiopia, and Iraq is older than the church in much of Northern Europe.
Sometimes they did, but frequently they didn’t. Missions were usually critical of the way in which empires operated, mainly because they conceived of empire as a divinely bestowed trust. True, they didn’t oppose colonial rule on principle, but then who did before the late 20th century?
If this were true, it would reduce non-Western Christians—even today—to the status of passive recipients of Western ideological domination. In fact, Western missions never possessed the power necessary to achieve such capitulation, even if they wanted it, which they did not.
John Eliot’s mission work among the Native Americans of New England began as early as 1646. The first Lutheran missionaries arrived at Tranquebar in South India in 1706. In his famous An Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens (1792) Carey insisted that he had many predecessors.
Indigenous cultures were not static entities: to suggest that they were is characteristic of Western modernity. Missionaries often displayed what we would term cultural blindness, but their message, once translated into the vernacular, acquired indigenous cultural overtones. Missionary contributions to the inscription and study of indigenous languages have helped to preserve or enrich such cultures.
It was the great age of Western missionary expansion, but not the great age of indigenous conversion and agency: that was the 20th century. K. S. Latourette’s "great century" is a misleading phrase.
It was essentially an anti-slavery humanitarian creed, associated especially with David Livingstone (though he didn’t invent it). For those reasons it often led to advocacy of imperial solutions. Fighting slavery actually led imperial expansion as humanitarians called for deeper commitment from Britain to root out the slave trade at its sources in the African interior.
No, we don’t. There are approximately 426,000 foreign missionaries in the world today. In 1900 there were about 62,000. The United States still sends something like 127,000 missionaries overseas.
We certainly don’t live in a post-imperial age. Formal colonial rule is usually a last resort adopted by powerful nations who run out of cheaper options of control. Decolonization can be seen as a return to informal means of control. Definitions of what constitutes colonialism are contested: what about the subject status of first nations people in Canada, aborigines in Australia, Tibetans, West Papuans . . . and even the Scots?!
This is to confuse a theological position with an attitudinal stance. Because of their understanding of the nature of truth, Christians can (should?) believe that others are fundamentally mistaken in their beliefs and still defend to the hilt their right to hold and practise such beliefs.
Centre for the Study of World Christianity.: This article was originally published at the