Summary: A history of the last five hundred years of Christian mission efforts from the Europe and North America.

Andrew F. Walls was perhaps the dean of mission scholars until his death in 2021. In this volume, we have his final work, a survey of mission efforts from Europe and North America over the past five hundred years. Missions historian Brian Stanley edited this work drawing upon recordings of Walls lectures, and one has the sense that we are listening to Andrew Walls.

The book is organized on a developmental theme from birth, marking the decline of Christendom, following European migrations to North America, Africa, and the East, to mid-life and the high water mark of the world Missionary Conference in Edinburgh, to old age following the Second World War, the end of colonial empires and the rise of world Christianity. He begins with tracing the transition from crusade to colonization, and with that the missions, both Catholic and Protestant that accompanied commercial efforts and European migrations. Gone was the conversion of whole peoples under Christendom but rather efforts of preaching and evangelization. Walls also sees these migrations as the beginning of an increasingly secularized Europe, signaling the death of “Christendom.”

In succeeding chapters, he covers the early mission efforts of Puritans and Pietists with native peoples in North America, focusing particularly on Jonathan Edwards and David Brainerd. He recounts the rise of early missionary societies in England, the Church Missionary Society and the London Missionary Society, and the early efforts of William Carey in India. It was striking that many of the early workers were drawn from working classes, unlike the beginnings in North America in the university student movement that traces from the Haystack Prayer Meeting of 1806 at Williams College. Walls also notes the strong humanitarian impulse connected with Christian missions in this period, particularly the influence of Wilberforce and the Clapham Sect on abolishing slavery and addressing other social reforms.

The second period Walls addresses might be called “early adulthood to midlife.” He looks at nineteenth century Bible reading and growing concerns around end time prophecy and how this mobilized missionary efforts toward world evangelization. He introduces many of us to the work of Rufus Anderson of the American Board of Commissioners for Foreign Missions. We learn of the early vision from Henry Venn of the idea of the national church and the first expression of the Three Self Principle–that churches be self-governing, self supporting, and self propagating. Missions forced grappling with race, culture, and society, and led to the rise of language and culture studies, particularly in the context of African mission. This was likewise true in early mission efforts in China, where it was recognized that it was not enough for the missionary to get into China. China had to get into the missionary–sometimes to the disapproval of sending boards. Walls profiles Robert Morrison, a Scot who pioneered medical missions.

The third period is the “midlife crisis period. It begins on a triumphal note with the great missionary conference of 1910 at Edinburgh, a thorough-going effort to delineate what was entailed in the “evangelization of the world in our generation.” Access to nearly every country was possible–it was simply a matter of mobilizing a missions movement–still from the West. Then in just four years came the First World War. Nevertheless, many doors were open and medical missions led the way, but became increasingly costly to mission boards with advances in medical care. Walls then features the International Missionary Council in Tambaran, India, and the signs of rising indigenous churches and strainings to shed dependence on the West that would become full-blown following the Second World War.

The final part of the book covers the movement into Old Age, exploring in successive chapters the growth of the church in a time of transition from Western mission efforts in India, China, and Africa. The book concludes with the rise of world Christianity and the movement of Christians to the West, even as the West becomes increasingly secularized.

The narrative Walls provides traces a story arc that ties a number of developments into a fascinating account. Along the way, he introduces us to the contribution of key mission leaders. He offers a thoughtful account that recognizes both the ways the mission movement was implicated at times in colonialism and at times struggled against it in thoughtfully contextualized efforts designed to foster indigeneity.

I was surprised by the absence of treatment of the Lausanne movement which certainly represented a transition from western to global Christianity. Likewise, there was no coverage of efforts centered at Fuller Seminary around missions mobilization and church growth, nor was there coverage of more recent student missions movements continuing the tradition of the Student Volunteer Movement through the series of Urbana Missions Conventions beginning in Toronto in 1946. All of these reflected the changes in understanding of the role of the West in global Christianity–although not into senescence, perhaps, but into a new paradigm of new wineskins.

Nevertheless, this may be forgiven because Walls covers something less familiar to many Western Christians–the rise of Christianity in Latin America, Africa, and both South and East Asia, where he has traced developments throughout. Walls helps us understand the role of the West in reaching our present moment, offering inspiring models and salutary lessons worth heeding by global Christian leadership.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review. ( )