A History Of Christianity Part 31

109 P. Ricoeur, P. Ricoeur, Freud and Philosophy Freud and Philosophy (New Haven and London, 1970), 32 - 6; cf. Kennedy, (New Haven and London, 1970), 32 - 6; cf. Kennedy, A Modern Introduction to Theology A Modern Introduction to Theology, 98.

23: To Make the World Protestant (1700-1914) 1 J. Julian, J. Julian, A Dictionary of Hymnology A Dictionary of Hymnology (London, 1892), 55, comments austerely on 'Amazing Grace' that 'It is far from being a good example of Newton's work.' (London, 1892), 55, comments austerely on 'Amazing Grace' that 'It is far from being a good example of Newton's work.'

2 J. Newton, J. Newton, An authentic narrative of some remarkable and interesting particulars in the life of ********* communicated in a series of letters An authentic narrative of some remarkable and interesting particulars in the life of ********* communicated in a series of letters (9th edn, London, 1799; first published 1764), 114. (9th edn, London, 1799; first published 1764), 114.

3 J. Walvin, J. Walvin, The Trader, the Owner, the Slave: Parallel Lives in the Age of Slavery The Trader, the Owner, the Slave: Parallel Lives in the Age of Slavery (London, 2007), 5, 26-7, 51, 66-7, 94-5 (quotation). On Newton's nuanced Calvinism, see B. Hindmarsh, (London, 2007), 5, 26-7, 51, 66-7, 94-5 (quotation). On Newton's nuanced Calvinism, see B. Hindmarsh, John Newton and the English Evangelical Tradition between the Conversions of Wesley and Wilberforce John Newton and the English Evangelical Tradition between the Conversions of Wesley and Wilberforce (Oxford, 1996), 119-68. (Oxford, 1996), 119-68.

4 J. A. Harrill, J. A. Harrill, Slaves in the New Testament: Literary, Social and Moral Dimensions Slaves in the New Testament: Literary, Social and Moral Dimensions (Minneapolis, 2006), and see pp. 114-16. (Minneapolis, 2006), and see pp. 114-16.

5 Genesis 9.20 - 27. Genesis 9.20 - 27.

6 The allegory may not seem obvious, but Noah's nakedness represents Christ's helplessness, Ham the hypocrisy of false Christians, and Shem and j.a.pheth the Jews and Greeks who respectively receive the Gospel. Cf. H. Bettenson and D. Knowles (eds.), The allegory may not seem obvious, but Noah's nakedness represents Christ's helplessness, Ham the hypocrisy of false Christians, and Shem and j.a.pheth the Jews and Greeks who respectively receive the Gospel. Cf. H. Bettenson and D. Knowles (eds.), Augustine: Concerning the City of G.o.d against the Pagans Augustine: Concerning the City of G.o.d against the Pagans (London, 1967), 650-53 [XVI, 2]. (London, 1967), 650-53 [XVI, 2].

7 D. M. Goldenberg, D. M. Goldenberg, The Curse of Ham: Race and Slavery in Early Judaism, Christianity and Islam The Curse of Ham: Race and Slavery in Early Judaism, Christianity and Islam (Princeton and Oxford, 2003), 168 - 77. On the allegorical use of the drunkenness of Noah in soteriology, see R. Viladesau, (Princeton and Oxford, 2003), 168 - 77. On the allegorical use of the drunkenness of Noah in soteriology, see R. Viladesau, The Beauty of the Cross: The Pa.s.sion of Christ in Theology and the Arts, from the Catacombs to the Eve of the Renaissance The Beauty of the Cross: The Pa.s.sion of Christ in Theology and the Arts, from the Catacombs to the Eve of the Renaissance (New York and Oxford, 2006), 116. A fine general survey is C. Kidd, (New York and Oxford, 2006), 116. A fine general survey is C. Kidd, The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600 - 2000 The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600 - 2000 (Cambridge, 2006). (Cambridge, 2006).

8 D. B. Davis, D. B. Davis, Inhuman Bondage: The Rise and Fall of Slavery in the New World Inhuman Bondage: The Rise and Fall of Slavery in the New World (Oxford, 2006), 55. (Oxford, 2006), 55.

9 Goldenberg, Goldenberg, The Curse of Ham The Curse of Ham, 178-82. The Pes.h.i.tta Pes.h.i.tta Old Testament may have been written by Jews (see p. 178): it is a sad irony in the history of racism if both these motifs in justifying slavery should have originated with Jews. Old Testament may have been written by Jews (see p. 178): it is a sad irony in the history of racism if both these motifs in justifying slavery should have originated with Jews.

10 Harrill, Harrill, Slaves in the New Testament Slaves in the New Testament, 191.

11 E. Laplante, E. Laplante, Salem Witch Judge: The Life and Repentance of Samuel Sewall Salem Witch Judge: The Life and Repentance of Samuel Sewall (New York, 2007), 225 - 30. (New York, 2007), 225 - 30.

12 On the On the Encylopedie Encylopedie, see Koschorke et al. (eds.), 179.

13 N. A. M. Rodger, 'Queen Elizabeth and the Myth of Sea-power in English History', N. A. M. Rodger, 'Queen Elizabeth and the Myth of Sea-power in English History', TRHS TRHS, 6th ser., 14 (2004), 153-74, at 169. A fine study of Benezet is M. Jackson, Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism (Philadelphia, 2009). (Philadelphia, 2009).

14 S. M. Wise, S. M. Wise, Though the Heavens May Fall: The Landmark Trial that Led to the End of Human Slavery Though the Heavens May Fall: The Landmark Trial that Led to the End of Human Slavery (London, 2006), esp. 15-16, 128, 135-6, 143, 151-2, 156, 166, 172, 180, 182. (London, 2006), esp. 15-16, 128, 135-6, 143, 151-2, 156, 166, 172, 180, 182.

15 W. Hague, W. Hague, Wilberforce: The Life of the Great Anti-Slave Trade Campaigner Wilberforce: The Life of the Great Anti-Slave Trade Campaigner (London, 2007), 488 - 90, 502 - 4. (London, 2007), 488 - 90, 502 - 4.

16 On Socinians, see p. 642. On Socinians, see p. 642.

17 The Speeches of the Right Honourable Charles James Fox in the House of Commons The Speeches of the Right Honourable Charles James Fox in the House of Commons (London, 1853), 367-8: 19 April 1791. On the radical John Thelwall's leading role in abolition, see F. Felsenstein, 'Liberty Men', (London, 1853), 367-8: 19 April 1791. On the radical John Thelwall's leading role in abolition, see F. Felsenstein, 'Liberty Men', TLS TLS, 8 September 2006.

18 W. E. H. Lecky, W. E. H. Lecky, A History of European Morals from Augustus to Charlemagne A History of European Morals from Augustus to Charlemagne (London, 1869), I, 161. A good review of the literature on abolition and its economic context is D. Richardson, 'Agency, Ideology and Violence in the History of Transatlantic Slavery', (London, 1869), I, 161. A good review of the literature on abolition and its economic context is D. Richardson, 'Agency, Ideology and Violence in the History of Transatlantic Slavery', HJ HJ, 50 (2007), 971 - 89.

19 Walvin, Walvin, The Trader, the Owner, the Slave The Trader, the Owner, the Slave, 233 - 6. There is some doubt about Equiano's actual origins and hence the real autobiographical character of his account of his early days in West Africa - he may have been born in Carolina: ibid., 250 - 51.

20 Quotation: Hastings, 284. On Peters, S. Schama, Quotation: Hastings, 284. On Peters, S. Schama, Rough Crossings: Britain, the Slaves and the American Revolution Rough Crossings: Britain, the Slaves and the American Revolution (London, 2005), 326 - 30, 332 - 8, 377 - 83. (London, 2005), 326 - 30, 332 - 8, 377 - 83.

21 Sundkler and Steed, 179 - 92. Sundkler and Steed, 179 - 92.

22 Hastings, 248. Hastings, 248.

23 D. R. Peterson, 'Culture and Chronology in African History', D. R. Peterson, 'Culture and Chronology in African History', HJ HJ, 50 (2007), 483-97, at 491.

24 I. Copland, 'Christianity as an Arm of Empire: The Ambiguous Case of India under the Company, c. 1813 - 1858', I. Copland, 'Christianity as an Arm of Empire: The Ambiguous Case of India under the Company, c. 1813 - 1858', HJ HJ, 49 (2006), 1025 - 54, at 1026.

25 J. Hopkins, J. Hopkins, A Woman to Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution A Woman to Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution (Austin, 1982), 195 - 7. (Austin, 1982), 195 - 7.

26 R. Brown, 'Victorian Anglican Evangelicalism: The Radical Legacy of Edward Irving', R. Brown, 'Victorian Anglican Evangelicalism: The Radical Legacy of Edward Irving', JEH JEH, 58 (2007), 675-704, at 676, 678. One example of these meetings was the Albury conferences: see p. 829.

27 See, e.g., B. Stanley, See, e.g., B. Stanley, The Bible and the Flag: Protestant Missions and British Imperialism in the Nineteenth and Twentieth Centuries The Bible and the Flag: Protestant Missions and British Imperialism in the Nineteenth and Twentieth Centuries (Leicester, 1990), 58-9; A. Porter, (Leicester, 1990), 58-9; A. Porter, Religion versus Empire? British Protestant Missionaries and Overseas Expansion, 1700-1914 Religion versus Empire? British Protestant Missionaries and Overseas Expansion, 1700-1914 (Manchester, 2004), esp. 324, 330. (Manchester, 2004), esp. 324, 330.

28 For an excellent example of this clash in the future Nigeria, see J. H. Darch, 'The Church Missionary Society and the Governors of Lagos, 1862-72', For an excellent example of this clash in the future Nigeria, see J. H. Darch, 'The Church Missionary Society and the Governors of Lagos, 1862-72', JEH JEH, 52 (2001), 313-33, esp. at 331.

29 S. Sivasundaram, S. Sivasundaram, Nature and the G.o.dly Empire: Science and Evangelical Mission in the Pacific, 1795 - 1850 Nature and the G.o.dly Empire: Science and Evangelical Mission in the Pacific, 1795 - 1850 (Cambridge, 2005), esp. 38 - 9, 99 - 102, 150 - 54. (Cambridge, 2005), esp. 38 - 9, 99 - 102, 150 - 54.

30 The young Joseph Banks was among those enjoying such (heteros.e.xual) freedom on his voyaging in the South Seas: R. Holmes, The young Joseph Banks was among those enjoying such (heteros.e.xual) freedom on his voyaging in the South Seas: R. Holmes, The Age of Wonder: How the Romantic Generation Discovered the Beauty and Terror of Science The Age of Wonder: How the Romantic Generation Discovered the Beauty and Terror of Science (London, 2008), Ch. 1. (London, 2008), Ch. 1.

31 R. Lansdown, 'Dark Parts: The Voyage of the R. Lansdown, 'Dark Parts: The Voyage of the Duff Duff, 1796 - 1798', TLS TLS, 27 August 2004, 12 - 13.

32 Breward, 31, 236. Breward, 31, 236.

33 Ibid., 32-5. Ibid., 32-5.

34 Ibid., 45 - 6. Ibid., 45 - 6.

35 L. S. Rickard, L. S. Rickard, Tamihana the Kingmaker Tamihana the Kingmaker (Wellington and Auckland, 1963), 65, 72-3, and quotation at 118-19 (my italics). (Wellington and Auckland, 1963), 65, 72-3, and quotation at 118-19 (my italics).

36 D. Hilliard, 'Australasia and the Pacific', in Hastings (ed.), 508-35, at 517 - 18. D. Hilliard, 'Australasia and the Pacific', in Hastings (ed.), 508-35, at 517 - 18.

37 S. Morgan, ' "Upon past Ebenezers we build our Jehovah-Jireh": The Vision of the Australian Aborigines' Mission and Its Heritage in the China Inland Mission', S. Morgan, ' "Upon past Ebenezers we build our Jehovah-Jireh": The Vision of the Australian Aborigines' Mission and Its Heritage in the China Inland Mission', JRH JRH, 31 (2007), 169 - 84, at 179-81; Hilliard, 'Australasia and the Pacific', 511; Breward, 265-7.

38 Ibid., 54 - 9. Ibid., 54 - 9.

39 C. A. Bayly, C. A. Bayly, The Birth of the Modern World 1780-1914: Global Connections and Comparisons The Birth of the Modern World 1780-1914: Global Connections and Comparisons (Oxford, 2004), 77, 127, 142, 338, 471. (Oxford, 2004), 77, 127, 142, 338, 471.

40 Hastings, 188 - 94. Hastings, 188 - 94.

41 D. Crawford, D. Crawford, Thinking Black: 22 Years without a Break, in the Long Gra.s.s of Central Africa Thinking Black: 22 Years without a Break, in the Long Gra.s.s of Central Africa (London, 1912), 55, qu. M. S. Sweetnam, 'Dan Crawford, (London, 1912), 55, qu. M. S. Sweetnam, 'Dan Crawford, Thinking Black Thinking Black, and the Challenge of a Missionary Canon', JEH JEH, 58 (2007), 705 - 25, at 721; italics in the original. On the Brethren, see pp. 911 - 12.

42 Exodus 22.18. Exodus 22.18.

43 Hastings, 329-30. The term 'African-initiated Churches' is one way of unpacking the acronym 'AIC', which can have several other interpretations - African Independent Churches, African Indigenous Churches, African Inst.i.tuted Churches. Hastings, 329-30. The term 'African-initiated Churches' is one way of unpacking the acronym 'AIC', which can have several other interpretations - African Independent Churches, African Indigenous Churches, African Inst.i.tuted Churches.

44 Sundkler and Steed, 354-5. Sundkler and Steed, 354-5.

45 Hastings, 313 - 15, 320-21. Hastings, 313 - 15, 320-21.

46 For the far-reaching row stirred by Colenso's views on the Bible, see O. Chadwick, For the far-reaching row stirred by Colenso's views on the Bible, see O. Chadwick, The Victorian Church The Victorian Church (2 vols., 2nd edn, London, 1970 - 72), II, 90 - 97. Colenso's endearingly terrier-like approach to biblical criticism can be sampled in A. O. J. c.o.c.kshut, (2 vols., 2nd edn, London, 1970 - 72), II, 90 - 97. Colenso's endearingly terrier-like approach to biblical criticism can be sampled in A. O. J. c.o.c.kshut, Religious Controversies of the Nineteenth Century: Selected Doc.u.ments Religious Controversies of the Nineteenth Century: Selected Doc.u.ments (London, 1966), 217 - 40. (London, 1966), 217 - 40.

47 Hastings, 313-15, 319. Hastings, 313-15, 319.

48 Sundkler and Steed, 190. Sundkler and Steed, 190.

49 Hastings, 313 - 15, 318 (quotation from Colenso), 297. Hastings, 313 - 15, 318 (quotation from Colenso), 297.

50 Sundkler and Steed, 232. On Yoruba religious culture, see J. D. Y. Peel, Sundkler and Steed, 232. On Yoruba religious culture, see J. D. Y. Peel, Religious Encounter and the Making of the Yoruba Religious Encounter and the Making of the Yoruba (Bloomington, 2000), esp. 121-2, 213-14, 275 - 7, 286 - 9, 295 - 7. (Bloomington, 2000), esp. 121-2, 213-14, 275 - 7, 286 - 9, 295 - 7.

51 A remnant persisted in independence as 'the Church of England in South Africa', which ironically has emphasized its Evangelical character, and hence its antipathy for what it perceives as dangerous liberalism in the mainstream Anglicanism of South Africa; it has allied with similar movements elsewhere in twentieth-century Anglicanism (see pp. 1008 - 10). A remnant persisted in independence as 'the Church of England in South Africa', which ironically has emphasized its Evangelical character, and hence its antipathy for what it perceives as dangerous liberalism in the mainstream Anglicanism of South Africa; it has allied with similar movements elsewhere in twentieth-century Anglicanism (see pp. 1008 - 10).

52 Peel, Peel, Religious Encounter and the Making of the Yoruba Religious Encounter and the Making of the Yoruba, 284.

53 M. Vaughan, 'Africa and the Birth of the Modern World', M. Vaughan, 'Africa and the Birth of the Modern World', TRHS TRHS, 6th ser., 16 (2006), 143 - 62, at 148.

54 P. R. McKenzie, P. R. McKenzie, Inter-religious Encounters in West Africa: Samuel Ajayi Crowther's Att.i.tude to African Traditional Religion and Islam Inter-religious Encounters in West Africa: Samuel Ajayi Crowther's Att.i.tude to African Traditional Religion and Islam (Leicester, 1976), 37, 84-5. One eminent (and male) Nigerian historian accuses Crowther of p.r.o.nouncing 'irrationally' on polygamy at Lambeth and misleading his fellow bishops: E. A. Ayandele, (Leicester, 1976), 37, 84-5. One eminent (and male) Nigerian historian accuses Crowther of p.r.o.nouncing 'irrationally' on polygamy at Lambeth and misleading his fellow bishops: E. A. Ayandele, The Missionary Impact on Modern Nigeria 1842-1914: A Political and Social a.n.a.lysis The Missionary Impact on Modern Nigeria 1842-1914: A Political and Social a.n.a.lysis (London, 1966), 206. (London, 1966), 206.

55 Ibid., 213. Among other commemorations, Crowther is depicted in stained gla.s.s in the unlikely setting of the episcopal chapel of Bishop Auckland Castle in County Durham, England; I am grateful to Judith Maltby for bringing this to my notice. Ibid., 213. Among other commemorations, Crowther is depicted in stained gla.s.s in the unlikely setting of the episcopal chapel of Bishop Auckland Castle in County Durham, England; I am grateful to Judith Maltby for bringing this to my notice.

56 Hastings, 392-3. Hastings, 392-3.

57 Koschorke et al. (eds.), 201-2. Koschorke et al. (eds.), 201-2.

58 Peterson, 'Culture and Chronology in African History', 496. Peterson, 'Culture and Chronology in African History', 496.

59 Koschorke et al. (eds.), 198 - 200. Koschorke et al. (eds.), 198 - 200.

60 Sundkler and Steed, 502 - 9. Sundkler and Steed, 502 - 9.

61 Hastings, 443-7, and on the staff, ibid., 535; Sundkler and Steed, 197-201. The gourd rattles and their power are so integral to Harrist Churches that a scheme of union between them and the British Pentecostal Apostolic Church in 1938 foundered on the British representative's insistence that gourd rattles should be replaced by tambourines: Anderson, 116. Hastings, 443-7, and on the staff, ibid., 535; Sundkler and Steed, 197-201. The gourd rattles and their power are so integral to Harrist Churches that a scheme of union between them and the British Pentecostal Apostolic Church in 1938 foundered on the British representative's insistence that gourd rattles should be replaced by tambourines: Anderson, 116.

62 C. G. Baeta, C. G. Baeta, Prophetism in Ghana: A Study of Some 'Spiritual' Churches Prophetism in Ghana: A Study of Some 'Spiritual' Churches (2nd edn, Achimota, 2004), Ch. 2. I must thank the Church of the Twelve Apostles for their warm and courteous welcome to me in Accra. (2nd edn, Achimota, 2004), Ch. 2. I must thank the Church of the Twelve Apostles for their warm and courteous welcome to me in Accra.

63 Hastings, 385 - 6. Hastings, 385 - 6.

64 Sundkler and Steed, 358. Sundkler and Steed, 358.

65 Ibid., 450, 559 - 61. Ibid., 450, 559 - 61.

66 P. D. Sedra, 'John Lieder and His Mission in Egypt: The Evangelical Ethos at Work among Nineteenth-century Copts', P. D. Sedra, 'John Lieder and His Mission in Egypt: The Evangelical Ethos at Work among Nineteenth-century Copts', JRH JRH, 28 (2004), 219-39.

67 Hastings, 229 - 34; P. Marsden, Hastings, 229 - 34; P. Marsden, The Barefoot Emperor: An Ethiopian Tragedy The Barefoot Emperor: An Ethiopian Tragedy (London, 2007). (London, 2007).

68 Sundkler and Steed, 163-4. Sundkler and Steed, 163-4.

69 Ibid., 391, 407-8. There is compet.i.tion for the honour of being the earliest 'Ethiopian' founder: see Koschorke et al. (eds.), 219-20. Ibid., 391, 407-8. There is compet.i.tion for the honour of being the earliest 'Ethiopian' founder: see Koschorke et al. (eds.), 219-20.

70 Binns, 14; Koschorke et al. (eds.), 226-7. Binns, 14; Koschorke et al. (eds.), 226-7.

71 'Back to the Land or Nationalism in Religion', 'Back to the Land or Nationalism in Religion', African Church Chronicle African Church Chronicle, October- December 1935, 4f., qu. Koschorke et al. (eds.), 235 - 6.

72 R. Strong, R. Strong, Anglicanism and the British Empire c. 1700 - 1850 Anglicanism and the British Empire c. 1700 - 1850 (Oxford, 2007), 15-16. (Oxford, 2007), 15-16.

73 Copland, 'Christianity as an Arm of Empire', 1031 - 3. Copland, 'Christianity as an Arm of Empire', 1031 - 3.

74 H. V. Bowen, H. V. Bowen, The Business of Empire: The East India Company and Imperial Britain, 175 The Business of Empire: The East India Company and Imperial Britain, 1756-1833 (Cambridge, 2005), 5. (Cambridge, 2005), 5.

75 Copland, 'Christianity as an Arm of Empire', 1037, 1042 - 4. Copland, 'Christianity as an Arm of Empire', 1037, 1042 - 4.

76 W. Dalrymple, W. Dalrymple, The Last Mughal: The Fall of a Dynasty, Delhi, 1857 The Last Mughal: The Fall of a Dynasty, Delhi, 1857 (London, 2006), 80 - 82, 229, 267, 295. (London, 2006), 80 - 82, 229, 267, 295.

77 Copland, 'Christianity as an Arm of Empire': qu. at 1045. Copland, 'Christianity as an Arm of Empire': qu. at 1045.

78 G. Beckerlegge, 'The Hindu Renaissance and Notions of Universal Religion', in Wolffe (ed.), 129-60, at 134-8. Lewins Mead Unitarian Chapel in Bristol is now no longer used for worship, but the plaque remains as part of an admirably careful conversion to commercial office s.p.a.ce. G. Beckerlegge, 'The Hindu Renaissance and Notions of Universal Religion', in Wolffe (ed.), 129-60, at 134-8. Lewins Mead Unitarian Chapel in Bristol is now no longer used for worship, but the plaque remains as part of an admirably careful conversion to commercial office s.p.a.ce.

79 On positivism and Hinduism, see Bayly, On positivism and Hinduism, see Bayly, The Birth of the Modern World 1780-1914 The Birth of the Modern World 1780-1914, 308.

80 R. G. Tiedemann, 'China and Its Neighbours', in Hastings (ed.), 369-415, at 392. R. G. Tiedemann, 'China and Its Neighbours', in Hastings (ed.), 369-415, at 392.

81 J. D. Spence, J. D. Spence, G.o.d's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan G.o.d's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan (London, 1996), esp. 30 - 32, 76 - 7, 115-16, 160 - 61. (London, 1996), esp. 30 - 32, 76 - 7, 115-16, 160 - 61.

82 J. Peires, J. Peires, The Dead Will Arise: Nongqawuse and the Great Xhosa Cattle Killing Movement of 1856-57 The Dead Will Arise: Nongqawuse and the Great Xhosa Cattle Killing Movement of 1856-57 (Johannesburg, 1989), esp. 124 - 38. (Johannesburg, 1989), esp. 124 - 38.

83 Spence, Spence, G.o.d's Chinese Son G.o.d's Chinese Son, esp. 141-2, 168-9, 173, 274-7, 280-81, 287, 330 (quotation).

84 E. Reinders, E. Reinders, Borrowed G.o.ds and Foreign Bodies: Christian Missionaries Imagine Chinese Religion Borrowed G.o.ds and Foreign Bodies: Christian Missionaries Imagine Chinese Religion (Berkeley and London, 2004), esp. 71 - 8, 109 - 16, 159, 161, 166, 169. (Berkeley and London, 2004), esp. 71 - 8, 109 - 16, 159, 161, 166, 169.

85 D. Cheung, D. Cheung, Christianity in Modern China: The Making of the First Native Protestant Church Christianity in Modern China: The Making of the First Native Protestant Church (Leiden, 2004), esp. 55, 309 - 49. (Leiden, 2004), esp. 55, 309 - 49.

86 R. A. Semple, R. A. Semple, Missionary Women: Gender, Professionalism and the Victorian Idea of Christian Mission Missionary Women: Gender, Professionalism and the Victorian Idea of Christian Mission (Woodbridge, 2005), 154 - 89. (Woodbridge, 2005), 154 - 89.

87 Ibid., 187. Ibid., 187.

88 J. c.o.x, J. c.o.x, The British Missionary Enterprise since 1700 The British Missionary Enterprise since 1700 (New York and London, 2008), 184, 206-7. (New York and London, 2008), 184, 206-7.

89 Bayly, Bayly, The Birth of the Modern World 1780 - 1914 The Birth of the Modern World 1780 - 1914, 319.

90 On what follows, see A. J. Finch, 'A Persecuted Church: Roman Catholicism in Early Nineteenth-century Korea', On what follows, see A. J. Finch, 'A Persecuted Church: Roman Catholicism in Early Nineteenth-century Korea', JEH JEH, 51 (2000), 556 - 80, and see also A. J. Finch, 'The Pursuit of Martyrdom in the Catholic Church in Korea before 1866', JEH JEH, 60 (2009), 95-118.

91 J.-K. Choi, J.-K. Choi, The Origin of the Roman Catholic Church in Korea: An Examination of Popular and Governmental Responses to Catholic Missions in the Late Choson Dynasty The Origin of the Roman Catholic Church in Korea: An Examination of Popular and Governmental Responses to Catholic Missions in the Late Choson Dynasty (Cheltenham, 2006), esp. 25 - 6, 62 - 89, and see the genealogies at 364 - 70. (Cheltenham, 2006), esp. 25 - 6, 62 - 89, and see the genealogies at 364 - 70.

92 Ibid., 107 (directive of 1785). Ibid., 107 (directive of 1785).

93 Finch, 'A Persecuted Church', 568. Finch, 'A Persecuted Church', 568.

94 Handy, 145. Handy, 145.

95 Statistics in M. A. Noll, ' "Christian America" and "Christian Canada" ', in Gilley and Stanley (eds.), 359-80, at 359. A lively discussion of the spirit of commerce in modern American religion is J. Micklethwait and A. Wooldridge, Statistics in M. A. Noll, ' "Christian America" and "Christian Canada" ', in Gilley and Stanley (eds.), 359-80, at 359. A lively discussion of the spirit of commerce in modern American religion is J. Micklethwait and A. Wooldridge, G.o.d is Back: How the Global Revival of Faith is Changing the World G.o.d is Back: How the Global Revival of Faith is Changing the World (London, 2009), 170 - 91. (London, 2009), 170 - 91.

96 C. Colton, C. Colton, A Lecture on the Railroad to the Pacific A Lecture on the Railroad to the Pacific (New York, 1850), 5, qu. James D. Bratt, 'From Revivalism to Anti-revivalism to Whig Politics: The Strange Career of Calvin Colton', (New York, 1850), 5, qu. James D. Bratt, 'From Revivalism to Anti-revivalism to Whig Politics: The Strange Career of Calvin Colton', JEH JEH, 52 (2001), 63 - 82, at 82.

97 The Rogerenes, a Seventh-Day Baptist sect, provide a minor exception. Founded in Connecticut in 1674 by John Rogers, they lasted less than a century: Handy, 48. On Catholicism, ibid., 197. The Rogerenes, a Seventh-Day Baptist sect, provide a minor exception. Founded in Connecticut in 1674 by John Rogers, they lasted less than a century: Handy, 48. On Catholicism, ibid., 197.

98 On Evangelical squirming about the miracle of Cana, see P. J. Gomes, On Evangelical squirming about the miracle of Cana, see P. J. Gomes, The Good Book: Reading the Bible with Mind and Heart The Good Book: Reading the Bible with Mind and Heart (New York, 1996), 78-83. On Prohibition, see pp. 962 - 3. (New York, 1996), 78-83. On Prohibition, see pp. 962 - 3.

99 Handy, 166. Handy, 166.