10 Historical Myths About World Christianity


By. Brian Stanley

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.

1. Christianity is a Western religion.

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.

2. Christian missions operated hand-in-glove with the colonial powers.

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?

3. Christianity was imposed by force on non-Western people.

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.

4. Protestant missions began with William Carey in 1792.

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 famousAn Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens (1792) Carey insisted that he had many predecessors.

5. Missionaries destroyed indigenous cultures.

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.

6. The 19th century was the great century of Christian missions.

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.

7. ‘Christianity, Commerce, and Civilization’ was an imperial creed.

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.

8. We live in a post-missionary era.

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.

9. We live in a post-colonial age.

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?!

10. To proclaim the unique saving value of the Christian gospel is to be intolerant of other religions.

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.

Editor’s note: This article was originally published at the Centre for the Study of World Christianity.

Brian Stanley read history at Emmanuel College, Cambridge, and stayed on in Cambridge for his PhD on the place of missionary enthusiasm in Victorian religion. He has taught in theological colleges and universities in London, Bristol, and Cambridge, and from 1996 to 2001 was director of the Currents in World Christianity Project in the University of Cambridge. He was a fellow of St. Edmund’s College, Cambridge, from 1996 to 2008, and joined the University of Edinburgh in January 2009.

About Jian Ming Zhong

In short, I am a five point calvinist, amillennial, post-trib rapture, paeudobaptistic (not for salvation), classical cessationism , and covenantal. I embrace Reformed Theology and subscribe to the WCF 1647. I do not break fellowship with anyone who holds to the essentials of the faith (i.e., the Trinity, the Deity of Christ, Jesus' Physical Resurrection, Virgin Birth, Salvation by Grace through Faith alone, Monotheism, and the Gospel being the death, burial, and resurrection of Jesus) but does not affirm Calvinist Theology in the non-essentials. I strongly believe that God's grace and mercy are so extensive that within the Christian community there is a wide range of beliefs and as long as the essentials are not violated, then anyone who holds to those essentials but differs in the non-essentials is my brother or sister in Christ. Romans 11:36 "For of Him and through Him and to Him are all things. To whom be Glory forever. Amen!"
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