Onesimos Nesib was a native Oromo who converted to Lutheran Christianity and

translated the Christian Bible into the Oromo language. His parents named him Hika
as a baby, meaning Translator, he took the name Onesimus, after the Biblical
character, Onesimos Nesib is included in the American Lutheran Book of Worship
as a saint, who commemorate his life 21 June. The Mekane Yesus Church honored
him by naming their seminary in Addis Ababa for him, born near Hurumu in modern
Ethiopia, Onesimos lost his father when he was four years old. There he proved a
good student, and eventually received baptism on Easter Sunday and he was sent to
the Johannelund missionary seminary in Bromma, Sweden for five years to receive
further education, upon his return to Massawa, he married Mehret Hailu. His party
got no closer than Asosa, and were forced to return to the town of Famaka. The party
was forced back to Khartoum, which they reached on 10 April 1882 just as the
Mahdist revolt broke out. Onesimos recovered from his illness, and found his way
back to the Imkullu Mission, after attempting another unsuccessful mission to reach
Welega in 1886, he began his translation of the entire Bible. Unfortunately,
Onesimos found that he lacked knowledge of the words and idioms of his native
language for he had not lived with his people since childhood. This came from Aster
Ganno, a girl who had been brought to Imkullu Mission. Although she provided
much of the material for the translation, Aster failed to receive any
acknowledgement for her contributions. It was not until 1904 that Onesimos at last
returned to Welega at a place called Nedjo, unlike his predecessor, Onesimos
preached to his flock in the Oromo language, which the local Ethiopian Orthodox
priests could not understand, and incurred their hostility. This, combined with the
esteem the local Oromo had for him and he was brought before Abuna Mattheos in
May 1906, who ordered that he be exiled upon the accusations of the local clergy.
However Emperor Menelik reversed the Abunas decision, and ruled that Onesimos
could return to Nekemte, although Lij Iyasu was deposed the next year from his
position as designated Emperor, his edict was not rescinded, and Onesimos
continued to distribute his translations and preach until his death. DACB article on
Onesimos Nesib Mekura Blucha, Onesimos Nasibs Pioneering Contributions to
Oromo Writing, Nordic Journal of African Studies 4, 36-59

2. Oromo people – The Oromo people are an ethnic group inhabiting Ethiopia, who
are also found in northern Kenya and Somalia. They are the largest ethnic group in
Ethiopia and the wider Horn of Africa, at approximately 34. 5% of Ethiopias
population according to the 2007 census, with an estimated total Ethiopian
population of over 102 million, the number of Oromo people exceed 35 million in
Ethiopia alone. Oromos speak the Oromo language as a tongue, which is part of the
Cushitic branch of the Afro-Asiatic family. They were referred to as Galla through
much of the history, the word Oromo appeared for the first time in 1893, then slowly
became common in the second half of the 20th century. The Oromo people
subscribed to their Traditional Religion, had the system of governance in their
medieval history which consisted of elections of their leaders. An elected leader by
gadaa system stays on power only for 8 years, from 15 to 17 century Oromos were
the dominant players in Northern Ethiopian Zemene Mesafinit era politics. The
Oromo people became Christians or Muslims over the centuries, while some retained
their traditional beliefs and they have been one of the parties to historic migrations,
and wars particularly with northern Christians and with southern and eastern
Muslims, in the Horn of Africa. Older and subsequent colonial era documents
mention Oromo people as Galla, anthropologists and historians such as Herbert S.
Lewis consider these indirect literature as full of distortions, biases and
misunderstandings. Historical linguistics and comparative ethnology studies suggest
that the Oromo people likely originated around the lakes Shamo and they are
Cushitic people who have inhabited the East and Northeast Africa from at least the
early 1st millennium. The first verifiable record mentioning the Oromo people by a
European cartographer is in the map of Italian Fra Mauro in 1460, the map was likely
drawn after consultations with Ethiopian monks who visited Italy in 1441. It is a
term for a river and a forest, as well as for the people established in the highlands of
southern Ethiopia. This historical information, according to Mohammed Hassen, is
consistent with the written, Fra Mauros term Galla is the most used term, however,
through early 20th century. The earliest primary account of Oromo ethnography, and
often cited, is the 16th-century History of Galla by Christian monk Bahrey who
comes from the Sidama country of Gammo and he begins his treatise on the Oromo
by introducing them with prejudicial terms. According to an 1861 book by
DAbbadie, a French explorer who traveled up to Kaffa by 1843, he was told that the
word Galla was derived from a war cry and used by the Gallas themselves. A journal
published by International African Institute suggests it is an Oromo word for there
is a word galla wandering in their language, the first known use of the word Oromo
to refer to this ethnic group is traceable to 1893. The historic term for them has been
Galla and this term, stated Juxon Barton in 1924, was in use for these people by
Abyssinians and Arabs. The word Galla has been interpreted, such as it means to go
home. In Afar language, states Morin, Galli means crowd, foreigners and carries
derogatory connotation ordinary, other societies such as the Anuak people refer all
the migrant highlanders consisting of largely Amharas as Galla people while the
Tigreans, in the past, refer Amharas as half Galla

3. Eritrea – Eritrea, officially the State of Eritrea, is a country in the Horn of Africa.
With its capital at Asmara, it is bordered by Sudan in the west, Ethiopia in the south,
the northeastern and eastern parts of Eritrea have an extensive coastline along the
Red Sea. The nation has an area of approximately 117,600 km2. Its toponym Eritrea
is based on the Greek name for the Red Sea, Eritrea is a multi-ethnic country, with
nine recognized ethnic groups in its population of around six million. Most residents
speak languages from the Afroasiatic family, either of the Ethiopian Semitic
languages or Cushitic branches, among these communities, the Tigrinya make up
about 55% of the population, with the Tigre people constituting around 30% of
inhabitants. In addition, there are a number of Nilo-Saharan-speaking Nilotic ethnic
minorities, most people in the territory adhere to Christianity or Islam. In medieval
times much of Eritrea fell under the Medri Bahri kingdom, the creation of modern-
day Eritrea is a result of the incorporation of independent, distinct kingdoms and
sultanates eventually resulting in the formation of Italian Eritrea. In 1947 Eritrea
became part of a federation with Ethiopia, the Federation of Ethiopia, subsequent
annexation into Ethiopia led to the Eritrean War of Independence, ending with
Eritrean independence following a referendum in April 1993. Hostilities between
Eritrea and Ethiopia persisted, leading to the Eritrean–Ethiopian War of 1998–2000
and further skirmishes with both Djibouti and Ethiopia, Eritrea is a one-party state
in which national legislative elections have been repeatedly postponed. According
to Human Rights Watch, the Eritrean governments human rights record is considered
among the worst in the world, the Eritrean government has dismissed these
allegations as politically motivated. The compulsory military service requires
lengthy, indefinite conscription periods, which some Eritreans leave the country in
order to avoid, since all local media is state-owned, Eritrea was also ranked as having
the least press freedom in the global Press Freedom Index. Eritrea is a member of
the African Union, the United Nations, and IGAD, during the Middle Ages, the
Eritrea region was known as Medri Bahri. The name Eritrea is derived from the
ancient Greek name for the Red Sea and it was first formally adopted in 1890, with
the formation of Italian Eritrea. The territory became the Eritrea Governorate within
Italian East Africa in 1936, Eritrea was annexed by Ethiopia in 1953 and an Eritrean
Liberation Front formed in 1960. Eritrea gained independence following the 1993
referendum, and the name of the new state was defined as State of Eritrea in the 1997
constitution. At Buya in Eritrea, one of the oldest hominids representing a link
between Homo erectus and an archaic Homo sapiens was found by Italian scientists.
Dated to over 1 million years old, it is the oldest skeletal find of its kind, during the
last interglacial period, the Red Sea coast of Eritrea was occupied by early
anatomically modern humans. It is believed that the area was on the out of Africa
that some scholars suggest was used by early humans to colonize the rest of the Old
World

4. New Testament – The New Testament is the second major part of the Christian
biblical canon, the first part being the Old Testament, based on the Hebrew Bible.
The New Testament discusses the teachings and person of Jesus, as well as events
in first-century Christianity, Christians regard both the Old and New Testaments
together as sacred scripture. The New Testament has frequently accompanied the
spread of Christianity around the world and it reflects and serves as a source for
Christian theology and morality. Both extended readings and phrases directly from
the New Testament are also incorporated into the various Christian liturgies, the
New Testament has influenced religious, philosophical, and political movements in
Christendom and left an indelible mark on literature, art, and music. In almost all
Christian traditions today, the New Testament consists of 27 books, John A. T.
Robinson, Dan Wallace, and William F. Albright dated all the books of the New
Testament before 70 AD. Others give a date of 80 AD, or at 96 AD. Over time, some
disputed books, such as the Book of Revelation, other works earlier held to be
Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were
excluded from the New Testament. However, the canon of the New Testament, at
least since Late Antiquity, has been almost universally recognized within
Christianity. The term new testament, or new covenant first occurs in Jeremiah
31,31, the same Greek phrase for new covenant is found elsewhere in the New
Testament. Modern English, like Latin, distinguishes testament and covenant as
alternative translations, John Wycliffes 1395 version is a translation of the Latin
Vulgate and so follows different terms in Jeremiah and Hebrews, Lo. Days shall
come, saith the Lord, and I shall make a new covenant with the house of Israel, for
he reproving him saith, Lo. Days come, saith the Lord, when I shall establish a new
testament on the house of Israel, use of the term New Testament to describe a
collection of first and second-century Christian Greek Scriptures can be traced back
to Tertullian. In Against Marcion, written circa 208 AD, he writes of the Divine
Word, by the 4th century, the existence—even if not the exact contents—of both an
Old and New Testament had been established. Lactantius, a 3rd–4th century
Christian author wrote in his early-4th-century Latin Institutiones Divinae and that
which preceded the advent and passion of Christ—that is, the law and the prophets—
is called the Old, but those things which were written after His resurrection are
named the New Testament. The canon of the New Testament is the collection of
books that most Christians regard as divinely inspired, several of these writings
sought to extend, interpret, and apply apostolic teaching to meet the needs of
Christians in a given locality. The book order is the same in the Greek Orthodox,
Roman Catholic, the Slavonic, Armenian and Ethiopian traditions have different
New Testament book orders. Each of the four gospels in the New Testament narrates
the life, death, the word gospel derives from the Old English gōd-spell, meaning
good news or glad tidings. The gospel was considered the good news of the coming
Kingdom of Messiah, and the redemption through the life and death of Jesus, Gospel
is a calque of the Greek word εὐαγγέλιον, euangelion
5. Riddle – A riddle is a statement or question or phrase having a double or veiled
meaning, put forth as a puzzle to be solved. Defining riddles precisely is hard and
has attracted a fair amount of scholarly debate, the first major modern attempt to
define the riddle was by Robert Petsch in 1899, with another seminal contribution,
inspired by structuralism, by Robert A. Georges and Alan Dundes in 1963. In some
traditions and contexts, riddles may overlap with proverbs, an example from a
different language, Nothing hurts it, but it groans all the time can be deployed as a
proverb or as a riddle. Much academic research on riddles has focused on collecting,
cataloguing, defining and typologising riddles, key work on cataloguing and
typologising riddles was published by Antti Aarne in 1918-20, and by Archer Taylor.
In the case of ancient riddles recorded without solutions, considerable scholarly
energy also goes into proposing and debating solutions, however, wide-ranging
studies of riddles have tended to be limited to Western countries, with Oriental and
African riddles being relatively neglected. Riddles have also attracted linguists, often
studying riddles from the point of view of semiotics, the riddle was at times a
prominent literary form in the ancient and medieval world, and so riddles are
extensively, if patchily, attested in our written records from these periods. According
to Archer Taylor, the oldest recorded riddles are Babylonian school texts which
show no literary polish and it is clear that we have here riddles from oral tradition
that a teacher has put into a schoolbook. It is thought that the worlds earliest
surviving poetic riddles survive in the Sanskrit Rigveda, the first book of the Rigveda
contains a number of riddles, overlapping in significant part with a collection of
forty-seven in the Atharvaveda, riddles also appear elsewhere in Vedic texts. The
highly sophisticated quality of many Sanskrit riddles can perhaps be illustrated by
one rather simple example. Who makes a noise on seeing a thief, who is the enemy
of lotuses. Who is the climax of fury, the answers to the first three questions, when
combined in the manner of a charade, yield the answer to the fourth question. The
first answer is bird, the dog, the third sun, and the whole is Viçvamitra, Ramas first
teacher and counselor. Thus, for example, Daṇḍin cites this as an example of a name-
riddle, A city, five letters, the one is a nasal. The Mahabharata also portrays riddle-
contests and includes riddles accordingly, the first riddle collection in a medieval
Indic language was by Amir Khusro, although he mostly wrote in Persian, he wrote
his riddles in the language he called Hindawi. The riddles are in Mātrika metre, one
example is, The emboldened text here indicates a clue woven into the text, it is a pun
on nadi. While riddles are not numerous in the Bible, they are present, most famously
in Samsons riddle in Judges xiv.14, but also in I Kings 10, 1-13, sirach also mentions
riddles as a popular dinner pastime. The Aramaic Story of Ahikar contains a section
of proverbial wisdom that in some versions also contains riddles. However, under
the influence of Arabic literature in medieval al-Andalus, dunash ben Labrat,
credited with transposing Arabic metres into Hebrew, composed a number of riddles,
mostly apparently inspired by folk-riddles

6. Proverb – A proverb is a simple and concrete saying, popularly known and

repeated, that expresses a truth based on common sense or experience. A proverb
that describes a basic rule of conduct may also be known as a maxim, Proverbs fall
into the category of formulaic language. Proverbs are often borrowed from
languages and cultures, and sometimes come down to the present through more than
one language. Both the Bible and medieval Latin have played a role in distributing
proverbs across Europe. Mieder has concluded that cultures that treat the Bible as
their major spiritual book contain between three hundred and five hundred proverbs
that stem from the Bible, however, almost every culture has examples of its own
unique proverbs. Defining a “proverb” is a difficult task, Proverb scholars often
quote Archer Taylor’s classic “The definition of a proverb is too difficult to repay
the undertaking. An incommunicable quality tells us this sentence is proverbial and
that one is not, hence no definition will enable us to identify positively a sentence as
proverbial”. Another common definition is from Lord John Russell “A proverb is
the wit of one, Alan Dundes, however, rejects including such sayings among truly
proverbs, “Are weather proverbs proverbs. The definition of “proverb” has also
changed over the years. For example, the following was labeled “A Yorkshire
proverb” in 1883, in other languages and cultures, the definition of “proverb” also
differs from English. In the Chumburung language of Ghana, aŋase are literal
proverbs and akpare are metaphoric ones. ”Among the Bini of Nigeria, the first
relates to historical events, the second relates to current events, and the third was
“linguistic ornamentation in formal discourse”. Among the Balochi of Pakistan and
Afghanistan, there is a word batal for ordinary proverbs, There are also language
communities that combine proverbs and riddles in some sayings, leading some
scholars to create the label proverb riddles. Haste makes waste A stitch in time saves
nine Ignorance is bliss Mustnt cry over spilled milk and you can catch more flies
with honey than you can with vinegar. You can lead a horse to water, but you cant
make him drink and those who live in glass houses should not throw stones. A bird
in the hand is worth two in the bush, fortune favours the bold Well begun is half
done. A little learning is a dangerous thing A rolling stone gathers no moss and it
aint over till the fat lady sings It is better to be smarter than you appear than to appear
smarter than you are. Good things come to those who wait, a poor workman blames
his tools. A dog is a mans best friend, an apple a day keeps the doctor away If the
shoe fits, wear it

7. Roland Allen – Roland Allen was an English missionary. He was born in Bristol,
England, the son of an Anglican priest and he was educated at Bristol Grammar
School and after winning a scholarship to study at St. John’s College, Oxford, Allen
also studied at the Leeds Clergy Training School. Allen was ordained a deacon in
1892 and priest the following year, Allen spent two periods in Northern China
working for the Society for the Propagation of the Gospel. The first from 1895 to
1900 ended due to the Boxer Rebellion and he was chaplain to community
throughout much of the siege. After a period back in England, he returned to North
China in 1902 and these ‘early experiences led him to a radical reassessment of his
own vocation and the theology and missionary methods of the Western churches’.
These views were confirmed by a trip to India in 1910 and by research in Canada. It
is with this background that Allen wrote his book Missionary Methods which was
first published in 1912 and it has been suggested that his thought was influenced in
part by the earlier primitivist writings of Anthony Norris Groves and by the Brethren
movement. He believed it was the recognition of the church as an entity and trust in
the Holy Spirit’s indwelling within the converts. In contrast was Allen’s belief that
the people of his day were unable to entrust their converts to the Holy Spirit and his
views became increasingly influential, though Allen himself became disillusioned
with the established churches. He spent the last years of his life in Kenya, near the
end of his life Allen wrote The Family Rite. In this essay Allen advocates that the
family becomes the center of the Christian church. His funeral was conducted by the
Bishop of Mombasa and his gravestone can be found in Nairobis City Park. The
Siege of the Peking Legations,1901 Missionary methods, St. Pauls or ours, a vision
of foreign missions,1937 The Ministry of the Spirit. Selected Writings, Cambridge,
Lutterworth Press,2006, ISBN 978-0-7188-9173-2, edited by David M. Paton,
Cambridge, Lutterworth Press,2006, ISBN 978-0-7188-9168-8, foreword by Bishop
Michael Nazir-Ali. Missionary Principles and Practice, Cambridge, Lutterworth
Press,2006, ISBN 978-0-7188-9170-1, the Spontaneous Expansion of the Church
and the Causes which Hinder it. Cambridge, Lutterworth Press,2006, ISBN 978-0-
7188-9171-8, foreword by Bishop Michael Turnbull, a Study in the Work of Roland
Allen, Cambridge, Lutterworth Press,2006, ISBN 978-0-7188-9103-9, edited by
David M. Paton. Total Ministry, a style of ministry that empowers the laity to do
Christian service, Works by Roland Allen at Project Gutenberg Works by or about
Roland Allen at Internet Archive Bibliographic directory from Project Canterbury
The Spontaneous Expansion of the Church

8. William Anderson (missionary) – The Reverend William Anderson of

Griquatown was an English Christian missionary who relocated to South Africa
under the auspices of the London Missionary Society. He was one of the earliest
missionaries in the region, Anderson was instrumental in the foundation of the South
African town Griquatown. Anderson was born in London, the eldest son of silk
merchant William Anderson who was originally from Aberdeen and his mother was
Catherine Turner who came from Devon. Like his parents, William was active in the
Nonconformist movement and he was greatly influenced by the preaching of John
Wesley and by the call of William Carey for the church to take the gospel to those
who had never heard. Anderson was at the founding of the London Missionary
Society in September 1795, due to family needs, his departure was delayed, but at
the age of 30 he sailed for the Cape on 10 April 1800. Anderson was one of four new
recruits in the group sent to the Cape by the LMS. He arrived in Cape Town in
September 1800 and some later, in 1801, moved beyond the borders of the Cape
Colony. He and a Dutch colleague Nicholas Kramer encouraged the Griqua, who
had lived mainly by hunting, to settle at a place they called Klaarwater and plant
gardens and grow wheat. Klaarwater, later renamed Griquatown, became a centre
for agriculture and education, Anderson briefly returned to Cape Town where he met
and married Johanna Maria Schonken, the daughter of descendants of early Dutch
and French Huguenot settlers. Anderson and his became an integral part of the life
of Griquatown. Johanna Anderson worked with the women in teaching hygiene and
dress-making, Anderson befriended local chiefs such as Adam Kok and Barend
Barends and baptised them into the Christian faith. Another younger leader during
Andersons time in Griquatown was Andries Waterboer who later would head the
independent British Colony Griqualand, whilst serving amongst the Griqua the
Andersons also worked with the Khoikhoi and had considerable contact with the
Tswana people. Fellow LMS missionary Robert Moffat was in contact with the
Andersons during his time in Griquatown. For some years Anderson found himself
wedged between the Griqua and the demands of the Cape government, however,
successive governors were not always favourable to the work of the missionaries
and Anderson had often been criticized by the authorities in the Cape. In 1814
Governor John Cradock demanded that Anderson make sure that all criminals,
slaves. In addition, the Governor demanded that Anderson arrange for twenty local
youths, Anderson was outraged and found it extremely hard to explain these
demands to the Griqua as few had any loyalty to the Cape which lay hundreds of
miles to the south. When Anderson wrote to the Cape authorities to argue his case
he received an even stronger reply from the new governor Lord Charles Somerset
on 4 July 1814, Somerset went on to threaten that all communication with the Cape
would be broken if Anderson did not cooperate. It became clear to Anderson that the
future of his work with the Griqua was under threat and he saw that threat as coming
from his own countrymen and he began to doubt their claims to be civilised and
Christians

9. Frederick Stanley Arnot – Frederick Stanley Arnot was a Scottish missionary who
did much to establish missions in what are now Angola, Zambia and the Democratic
Republic of the Congo. Arnot was born in Glasgow, Scotland on 12 September 1858
and his family lived in the town of Hamilton, southeast of Glasgow, for several years.
There he became close to his neighbors, the family of the medical missionary David
Livingstone and he looked up to Livingstone as a hero and determined to emulate
him. He felt practical skills would be needed in his missionary career. At fourteen
he left school to become an apprentice joiner in the Glasgow shipyards, Arnot was
brought up in the Church of Scotland, but became a member of the Plymouth
Brethren. In July 1881, aged 22, Arnot embarked for Cape Town and he was not
associated with a missionary board, although in his work he was always glad to
cooperate with those who were. He aimed to find a region in the interior that would
be healthy for Europeans and they could train the local Africans in the Christian
religion, and these Africans could in turn act as missionaries in the less healthy
regions. Arnot traveled by steamer to Durban. In August 1881 he left for the interior,
traveling slowly through the Transvaal to Shoshong in Botswana where he was
welcomed by King Kama, Arnot arrived in Shoshong on 11 March 1882. There he
met the missionary J. D. Hepburn and observed him at work and he called Hepburn
a faithful man, who sought the conversion not only of the natives of the tribe but also
of every man who passed through Shoshong white or black. After a three-month stay
Arnot continued northward across the Kalahari Desert to the Barotse kingdom, in
December 1882 he reached Lealui, the capital. Arnot was present when the Lozi
King Lewanika received a proposal from the Ndebele for an alliance to resist the
white men, Arnot may have helped Lewanika to see the advantages of a British
protectorate in terms of the greater wealth and security it would provide. Lewanika
kept him here for the eighteen months. Arnot left Bulozi in 1884 to seek medical
attention and to escape a rebellion against Lewanika. He had to travel rather than to
the east as he had planned. His route took him over the height of land between the
watersheds of the Zambezi and the Congo, where he found the source of the Zambezi
and he identified Kalene Hill as a particularly suitable place for a mission. At 5,000
feet the location was cool and relatively free of malaria-carrying mosquitoes, located
in the British territory of Northern Rhodesia, from the summit one could see far into
Angola and the Congo Free State. Arnot was assisted in reaching the Bié Plateau in
Angola by the Portuguese trader, despite his illness, he refused to be carried in a
hammock by African porters, insisting on riding an ox

10. John Arthur – John William Arthur OBE was a medical missionary and Church
of Scotland minister who served in British East Africa from 1907 to 1937. He was
known simply as Doctor Arthur to generations of Africans, John William Arthur was
the son of John W. Arthur, a Glasgow businessman of firm evangelical Christian
convictions. Arthur wanted to be a missionary from an early age and he was educated
at Glasgow Academy and Glasgow University from which he graduated with a
Bachelor of Medicine and Surgery in 1903. He graduated with the Doctor of
Medicine degree in 1906 and he was ordained as a minister of the Church of Scotland
in 1915 and was married in 1921. Arthur was appointed to the post of medical
missionary at the Kikuyu Mission, British East Africa, in 1906, arriving at the
mission on 1 January 1907. He opened the missions first hospital and became
involved with its evangelistic, one of the many Africans influenced by Arthur and
the mission was Jomo Kenyatta, who was a student at the mission station school.
Arthur performed surgery on Kenyatta, when the latter was known as Johnstone
Kamau. In later years, Kenyatta spoke warmly of the Kikuyu Mission station as the
centre of Kenyan education. Arthurs zeal and capacity for work led to him being
honoured by the Kikuyu with the tribal name Rigitari, Arthur succeeded Henry E.
Scott as head of the mission on Scotts death in 1911 and served in that capacity until
1937. After a short course of study, he was ordained in 1915. The rapid growth in
membership necessitated the building of the Church of the Torch which was
completed between 1927–1933, the Church of the Torch is still one of the largest
and most influential congregations within the Presbyterian Church of East Africa
today. Upon becoming President, Jomo Kenyatta presented the Church of the Torch
with new doors, Arthur came to be accepted as one of the foremost spokesmen of
missionary opinion in East Africa and worked enthusiastically for inter-mission co-
operation. From 1907 an idea had been advanced to start a missionary alliance,
following several initial efforts at forging missionary co-operation, Arthur arranged
for a conference to take place at Kikuyu in 1913 for discussions on this subject.
Subsequently, the Alliance of Protestant Missions was formed, although not until
1918, Arthur served as leader of the Alliance for several years. The Alliance was the
fore-runner of todays National Council of Churches of Kenya, during the First World
War, Arthur fiercely opposed the conscription of African members of the mission
by the British Army as porters. When he saw that conscription was inevitable, he
organised the Kikuyu Mission Volunteer Carrier Corps for service in German East
Africa and became its commanding officer and he was awarded the OBE in 1920 for
his war services. Historians note that the Kikuyu Mission volunteers suffered the
lowest rate of casualties of any unit in the East Africa Forces, Arthur also worked
with the colonial government, applying pressure from within for reforms. His
concern for the welfare of Kenyans led Arthur to challenge the power of white
settlers of Kenya on many occasions

11. Daniel Coker – Daniel Coker, born Isaac Wright, was an African American and
the first Methodist missionary to the British colony of Sierra Leone. Coker is one of
the organizers of the African Methodist Episcopal Church as well as the founder of
the West Africa Methodist Church. Daniel Coker was born enslaved in 1780 in
Baltimore, Maryland, to Susan Coker, an indentured servant, and Daniel Wright.
Coker was to serve 31 years of servitude because his parents relationship was illegal
in the state of Maryland, Coker received a primary school education because his
white half brother refused to go to school without him. When he became a teenager
he escaped to New York where he became a Methodist, after receiving his license
to preach from Francis Asbury, he moved back to Baltimore and passed as his
brother. Friends helped purchase his freedom so he could teach at a school for black
children. In 1802, Francis Asbury ordained Coker as a deacon in the Methodist
Episcopal Church, in 1810, he published Dialogue between a Virginian and an
African minister. He participated in organizing the national African Methodist
Episcopal Church meeting in Philadelphia in 1816 on behalf of Bethel A. M. E,
Church in Baltimore, Early in 1820, Daniel Coker sailed for Africa on board the
Elizabeth. He was part of 86 emigrants assisted by the American Colonization
Society and this voyage of the Elizabeth marks the beginning of what is now Liberia.
Coker is one of the first African American missionaries to go to Africa, while in
transit, ten days after the ship left New York, he organized the first foreign branch
of the AME Church. The ACS planned to settle a colony at Sherbro, swampy,
disease-ridden conditions soon claimed the lives of all but one of the twelve white
colonists and many of the African Americans, as well. Just before his death, the
expeditions leader asked Coker to take charge of the venture and he helped the
remaining colonists get through their despair and to survive. Coker, his wife, and his
children settled in Hastings, Coker became the patriarch of a prominent Krio family
the Cokers. Cokers son, Daniel Coker Jr. was a prominent man in the town of
Freetown, Henry McNeal Turner elaborated on this when he said It would seem,
from all I can learn, that Coker played a prominent part in the early settlement of
Liberia. The first Methodist Church established here was the African M. E. Church,
tradition says it was afterward sold out to the M. E. Church. Besides the probability
of Rev. Daniel Cokers having established our church here and his children and
grandchildren are found there to-day. Liberia Sierra Leone Mother Bethel A. M. E,
Church Sharp Street Memorial United Methodist Church and Community House
Paul Cuffee Richard Allen Francis Asbury Henry McNeal Turner David Brion Davis
Lott Cary Turner, H. M. Sunday School Union, Documenting the American South,
University of North Carolina, http, //news. bbc. co. uk/2/hi/talking_point/740557.
stm Maclin, H. T. Anderson, Gerald H. editor

12. George Grenfell – George Grenfell was a Cornish missionary and explorer.
Grenfell was born at Sancreed, near Penzance, Cornwall, in 1875 he went as a
Baptist missionary to Cameroon, West Africa, with Alfred Saker, and thereafter did
some exceedingly important work in exploring little-known rivers of the Congo
Basin. In 1877 he removed to Victoria and explored the Wouri River, in 1885 he
explored with Curt von François other tributaries of the Congo, notably the Busira,
along which he found Pygmy Batwa peoples. In the following year he examined the
Kasai, the Sankuru, and the Luebo and Lulua and he was awarded in 1887 the
Patrons Gold Medal of the Royal Geographical Society for his explorations in the
Cameroons and Congo. In 1891 he was appointed a plenipotentiary for Belgium to
delimit the boundary line between the Belgian and Portuguese possessions along the
Luanda frontier and he protested to King Leopold against Belgian maladministration
in the Congo Free State, but with little effect. From 1893 to 1900 Grenfell remained
chiefly at Bolobo on the Congo, between 1903 and 1906 Grenfell was busy with a
new station at Yalemba, fifteen miles east of the confluence of the Aruwimi with the
Congo. Meanwhile, he found difficulty in obtaining building sites from the Congo
Free State and he grew convinced of the evil character of Belgian administration, in
which he had previously trusted. In 1903 King Leopold despatched at Grenfells
entreaty a commission of inquiry, before which he gave evidence, Grenfell died after
a bad attack of blackwater fever at Basoko on 1 July 1906. By William Holman
Bentley, with an introduction by George Grenfell, london, The Religious Tract
Society,1887. Geographical Journal, Bd.20 Sir Harry Johnston, George Grenfell,
George Hawker, The life of George Grenfell, Congo missionary and explorer.
London, The Religious Tract Society,1909, shirley J. Dickins, Grenfell of the
Congo. Harry Lathey Hemmens, George Grenfell, pioneer in Congo and this article
incorporates text from a publication now in the public domain, Gilman, D. C.
Thurston, H. T. Colby, F. M. eds. article name needed

13. Carl Hugo Hahn – Carl Hugo Hahn was a German missionary and linguist who
worked in South Africa and South-West Africa for most of his life. Together with
Franz Heinrich Kleinschmidt he set up the first Rhenish mission station to the Herero
people in Gross Barmen, Hahn is known for his scientific work on the Herero
language. Hahn was born into a family on 18 October 1818 in Aahof near Riga. He
studied Engineering at the Engineering School of the Russian Army from 1834
onwards but was not satisfied with that choice and, more generally, in 1837 he left
Ādaži for Barmen to apply at the missionary school of the Rhenish Missionary
Society. He was admitted to the Missionary School in Elberfeld in 1838, Hahn
arrived in Cape Town on 13 October 1841. His orders were to bring Christianity to
the Nama and the Herero in South-West Africa—not an easy task considering that
both tribes were enemies at that time and he travelled to Windhoek in 1842 and was
well received by Jonker Afrikaner, Captain of the Orlam Afrikaner tribe residing
there. Hahn and Kleinschmidt arrived at Otjikango on 31 October 1844 and they
named the place Barmen after the headquarters of the Rhenish Missionary Society
in Germany and established the first Rhenish mission station to the Herero there. At
that time Jonker Afrikaner oversaw the development of the network in South-West
Africa. Hahn and Kleinschmidt initiated the creation of a path from Windhoek to
Barmen via Okahandja and this route served as an important trade connection
between the coast and Windhoek until the end of the century. He returned with the
order to evangelize the people in Ovamboland but his expedition to the Ovambo in
1857 ended in a disaster, moreover, Gross Barmen was almost destroyed by then due
to the skirmishes between Namas and Hereros. After the Herero defeated the Nama
on many occasions, missionary work was continued, Hahn moved westwards to
Otjimbingwe in 1863 and established a missionary station and a theological
seminary there to educate indigenous missionaries. Five years later, an attack by the
Nama ended his successful project. The Herero fled the settlement and gave up their
Christian affiliations, in 1870 Hahn brokered a ten-year peace deal between Nama
and Herero and convinced the Finnish Missionary Society to take over missionary
work in Ovamboland. When the Rhenish Missionary Society began trading for profit
and colonising, Hahn severed his ties with them in 1872, for the next twelve years,
Hahn served as pastor of the German Lutheran congregation in Cape Town. From
1882 until his retirement in 1884 he was the Cape Governments Special
Commissioner for the Walwich Bay Territory, while in Gross Barmen, Hahn learned
to speak Otjiherero and translated the New Testament and other religious texts into
the language of the natives. He also drafted a grammar of Otjiherero and published
its first dictionary, Carl Hugo Hahn married his wife Emma on 3 October 1843. They
had one daughter and three sons, after his retirement in 1884, Hahn visited his
daughter Margaritha in the United States, and later lived with his son Carl Hugo
Hahn in Paarl, South Africa. He died in Cape Town on 24 November 1895 and is
buried at St. Petri in Paarl, grundzüge der Grammatik des Herero nebst einem
Wörterbuch

14. Joseph Crane Hartzell – Joseph Crane Hartzell was an American Missionary
Bishop of the Methodist Episcopal Church who served in the United States and in
Africa. Joseph was born of Methodist parents on a farm near Moline and he was
converted to the Christian faith as a boy. In 1863 he rescued four men from drowning
in Lake Michigan, being honored by the City of Evanston, in 1869 Joseph married
Miss Jennie Culver of Chicago. Joseph earned his own education, entering upon an
eleven years course of study at the age of sixteen and he earned a B. D. degree in
1868 from Garrett Biblical Institute. Prior to this, he had received a B. A. degree
from Illinois Wesleyan University, Illinois Wesleyan and Allegheny College both
granted him the honorary degree of D. D. in 1875. He taught school for a period of
time in the early and mid-1860s, the Rev. Hartzell entered the Central Illinois Annual
Conference in the fall of 1866, being appointed Pastor of Pekin and Bloomington.
In February 1870 he transferred to the Louisiana Annual Conference of the M. E.
Church and he served for three years at Ames Chapel in New Orleans. This was the
only Methodist church in New Orleans to remain with the branch of the Church after
the division over slavery in 1844. During the next nine years, Rev. Hartzell served
as the Presiding Elder of various districts in the Louisiana Conference, for several
years he also was a prominent member of the New Orleans School Board. In 1873
Rev. Hartzell began publication of The Southwestern Christian Advocate, Church
by the 1876 General Conference. He was editor of this paper until February 1881,
when he resigned to become the Assistant Secretary of the Freedmens Aid Society.
At the 1998 General Conference he was elected Corresponding Secretary of the
Freedmens Aid and Southern Education Society, when the retirement of Bishop
William Taylor made necessary a successor, the 1896 General Conference elected
Dr. Hartzell Missionary Bishop for Africa. For the next four years, Bishop Hartzell
traveled 70,000 miles performing the duties of his office and he presided over four
Annual Sessions of the Liberia Annual Conference. On 9 July 1897 he organized the
Congo Mission Conference and he also laid the foundations of the Mission in New
and Old Umtali in Manicaland. He received, as donations from the British South
Africa Company, Bishop Hartzell held the first sessions of the East Central Africa
and West Central Africa Mission Conferences, where were each formed in 1901
from the Congo Mission Conference. He dedicated the St. Andrews M. E, Church
20 September 1903, the first Methodist Episcopal Church erected for the use of white
people in Africa. In the spring of 1910, Bishop Hartzell organized the American
Mission in North Africa, for his service in Africa Bishop Hartzell was made a Knight
Commander of the Order for the Redemption of Africa by the Republic of Liberia.
He retired at the 1916 General Conference, Bishop Hartzell died 6 September 1929
as a result of injuries sustained during a robbery at his home in Blue Ash, Ohio

15. Franz Heinrich Kleinschmidt – Franz Heinrich Kleinschmidt was a German

missionary and linguist who worked in southern Africa, now in the region of
Namibia. He founded the station and town of Rehoboth and together with Carl Hugo
Hahn set up the first Rhenish mission station to the Herero people in Gross Barmen.
Kleinschmidt is known for his work on the Nama language. Kleinschmidt was born
on 25 October 1812 in the village of Blasheim, today a suburb of Lübbecke and he
was a trained carpenter and blacksmith. Kleinschmidt became a missionary with the
Rhenish Missionary Society, which sent him to Southwestern Africa in response to
the request of Jonker Afrikaner and he arrived in Windhoek in October 1842. Hahn
and Kleinschmidt arrived at Otjikango on 31 October 1844 and they named the place
Barmen after the headquarters of the Rhenish Missionary Society which was located
in Barmen, Germany, and established the first Rhenish mission station to the Herero
there. At that time Jonker Afrikaner oversaw the development of the network in
South-West Africa. Hahn and Kleinschmidt initiated the creation of a path from
Windhoek to Barmen via Okahandja and this route served as an important trade
connection between the coast and Windhoek until the end of the century. Together
with the missionary Vollmer he translated the Bible into this language in 1853, in
August 1864 Oorlams attacked Rehoboth. Kleinschmidt fled to Otjimbingwe but
died there of exhaustion on 2 September 1864 and he was married to Hanna née
Schmelen, daughter of his colleague Heinrich Schmelen. Südwestafrikas Geschichte
bis zum Tode Mahareros 1890
16. Johann Ludwig Krapf – Johann Ludwig Krapf was a German missionary in East
Africa, as well as an explorer, linguist, and traveler. Krapf played an important role
in exploring East Africa with Johannes Rebmann and they were the first Europeans
to see Mount Kenya and Kilimanjaro. Krapf also played a key role in exploring the
East African coastline, Krapf was born into a Lutheran family of farmers in
southwest Germany. From his school days onward he developed his gift for
languages and he initially studied Latin, Greek, French and Italian. More languages
were to follow throughout his life, after finishing school he joined the Basel Mission
Seminary at age 17 but discontinued his studies as he had doubts about his
missionary vocation. He read theology at Tübingen University and graduated in
1834, while working as an assistant village pastor, he met a Basel missionary who
encouraged him to resume his missionary vocation. In 1836 he was invited by the
Anglican Church Missionary Society to join their work in Ethiopia, Basel Mission
seconded him to the Anglicans and from 1837-1842 he worked in this ancient
Christian land. He prepared himself by learning ancient Geez and the Amharic
language of the highlands, Krapf managed to effect his escape with his servants, and
made his way to Massawa supported by the reluctant charity of the local inhabitants.
Thus he centered his interest on the Oromo people of southern Ethiopia, in his known
as the Galla. He learned their language and started translating parts of the New
Testament into it, in association with his colleague, Carl Wilhelm Isenberg, he
published a memoir of his time in Ethiopia, Journals of Isenberg and Krapf in 1843.
He revised Abu Rumis Bible translations into Amharic for BFBS, Krapf spent some
time in Alexandria, Egypt, where he married. From there he set off for East Africa
hoping to reach the Oromo from what is now the Kenyan coast, most of the East
African coastline was then part of the Zanzibar sultanate. Sultan Sayyid Said gave
him a permit to start a station at the coastal city of Mombasa. Krapf started again by
learning the languages of the local Mijikenda people, soon after arrival in Mombasa
his wife and young daughter died from malaria. Krapf moved to the grounds of Rabai
on the coastal hills. Here he wrote the first dictionary and grammar of the Swahili
language and he also started studying other African languages, drafting dictionaries
and translating sections of the Bible. Working with a Muslim judge named Ali bin
Modehin, he translated Genesis and he went on to translate the New Testament, as
well as the Book of Common Prayer. However, most of this was unpublished, though
it was used in revising a translation in a more southern version of Swahili

17. Christian Ignatius Latrobe – Christian Ignatius Latrobe was an English

clergyman of the Moravian Church, as well as an artist, musician and composer. He
was born in the Fulneck Moravian Settlement, near Leeds, to the Reverend Benjamin
Latrobe, of Huguenot descent, and his brother was Benjamin Henry Latrobe, the
noted architect responsible for the United States Capitol and the Catholic cathedral
of Baltimore, Maryland. In 1771 Christian Latrobe went to Niesky in the Upper
Lusatia region of Saxony in Germany, on completion of his training he taught at the
high school attached to the college for a while, after which he returned to England
and was ordained in 1784. As a promoter of the activity of the Church, in 1815
Latrobe voyaged to the Cape of Good Hope to visit the Moravian mission stations
there. Once there, he journeyed from Genadendal to George, Uitenhage, and he
planned the founding of a new mission station called Enon on the Witrivier near
Kirkwood. He also wrote History of the Mission of the United Brethren Among the
Indians in North America in 1794, Latrobe often brought newly published music
from the Continent to England in the early 19th century. He purchased a number of
scores and oratorios from Breitkopf & Härtel in Leipzig, near Niesky. These pieces
might well have included a Mozart arrangement of Handels Judas Maccabaeus
discovered in 2001 in Halifax, Latrobe recalled that not long after Haydn arrived in
England in 1790, he called at Latrobes home. After confirming that he was at the
place, Haydn asked Mrs. Latrobe be you his woman. And spotting a picture of
himself said dat is me – I am Haydn, Mrs. Latrobe hurriedly sent for her husband
who was at a house nearby. A fairly close friendship grew out of meeting and
Latrobe became a regular visitor at Haydns home during his two stays in England.
Three of Latrobes piano sonatas were dedicated to Joseph Haydn and he died in the
Fairfield Moravian Settlement on 6 May 1836, at the age of 78, and was buried there.
Christian Latrobe married Hannah Benigna Syms

18. David Livingstone – The Nile sources, he told a friend, are valuable only as a
means of opening my mouth with power among men. It is this power which I hope
to remedy an immense evil and his subsequent exploration of the central African
watershed was the culmination of the classic period of European geographical
discovery and colonial penetration of Africa. His meeting with Henry Morton
Stanley on 10 November 1871 gave rise to the popular quotation Dr. Livingstone
and he was the second of seven children born to Neil Livingstone and his wife
Agnes. David was employed at the age of 10 in the mill of Henry Monteith & Co. in
Blantyre Works. He and his brother John worked twelve-hour days as piecers, tying
broken cotton threads on the spinning machines and he was a student at the Charing
Cross Hospital Medical School in 1838–40, with his courses covering medical
practice, midwifery, and botany. Neil Livingstone was a Sunday school teacher and
teetotaller who handed out Christian tracts on his travels as a tea salesman. He
extensively read books on theology, travel, and missionary enterprises and this
rubbed off on the young David, who became an avid reader, but he also loved
scouring the countryside for animal, plant, and geological specimens in local
limestone quarries. Other significant influences in his life were Thomas Burke, a
Blantyre evangelist. At age nineteen, David and his left the Church of Scotland for
a local Congregational church, influenced by preachers like Ralph Wardlaw. For
Livingstone, this meant a release from the fear of eternal damnation, Livingstones
reading of missionary Karl Gützlaffs Appeal to the Churches of Britain and America
on behalf of China enabled him to persuade his father that medical study could
advance religious ends. Livingstones experiences in H. Monteiths Blantyre cotton
mill were important from ages 10 to 26. To enter medical school, he required some
knowledge of Latin, a local Roman Catholic named Daniel Gallagher helped him
learn Latin to the required level. Later in life, Gallagher became a priest and founded
the third oldest Catholic Church in Glasgow, St Simons, a painting of both Gallagher
and Livingstone by Roy Petrie hangs in that churchs coffee room. In addition, he
attended divinity lectures by Wardlaw, a leader at this time of vigorous anti-slavery
campaigning in the city, shortly after, he applied to join the London Missionary
Society and was accepted subject to missionary training. He qualified as a Licentiate
of the Faculty of Physicians and Surgeons of Glasgow on 16 November 1840,
Livingstone hoped to go to China as a missionary, but the First Opium War broke
out in September 1839 and the LMS suggested the West Indies instead. In 1840,
while continuing his studies in London, Livingstone met LMS missionary Robert
Moffat, on leave from Kuruman. He was excited by Moffats vision of expanding
missionary work northwards, buxtons arguments that the African slave trade might
be destroyed through the influence of legitimate trade and the spread of Christianity.
Livingstone, therefore, focused his ambitions on Southern Africa, during this time,
Livingstone was attacked by a lion while staying in an African village, trying to
defend the villages sheep from the animal

19. Alexander Murdoch Mackay – Alexander Murdoch Mackay was a Presbyterian

missionary to Uganda. Mackay was born on 13 October 1849 in Rhynie,
Aberdeenshire and he studied at the Free Church Training School for Teachers at
Edinburgh, then at Edinburgh University, and finally at Berlin. He displayed an
aptitude for mechanics, and spent several years as a draftsman in Germany. Mackay
decided to become a missionary after Henry Morton Stanley was told by Mutesa I
of Buganda that Uganda wanted missionaries and he joined the Church Missionary
Society in 1876. Mackay reached Zanzibar on 30 March 1876, followed by Uganda
in November 1878 and he taught various skills to the Ugandan people, including
carpentry and farming. He was named Muzunguwa Kazi by the Ugandans, the name
means white man of work. Mackays work in Uganda came under threat after
Kiwewa came into power and he worked in Uganda until 1890. He became sick with
fever and died four days later. Alexander M. Mackay, Pioneer Missionary of the
Church Missionary Society in Uganda, Alexander Mackay, Missionary Hero of
Uganda. The story of the life of Mackay of Uganda by his sister, ugandas White Man
of Work, A Story of Alexander M. Mackay. New York, Young Peoples Missionary
Movement, the Greatest Missionary since Livingston, an Address by Professor
Anthony Low, at St John the Baptists Parish Church, Canberra, ACT,15 October
2000. This article incorporates text from a now in the public domain, Jackson,
Samuel Macauley. New Schaff–Herzog Encyclopedia of Religious Knowledge,
london and New York, Funk and Wagnalls. Mackay Memorial College Alexander
Mackay biographies

20. Joseph Merrick (missionary) – Joseph Merrick was a Jamaican Baptist

missionary who, assisted by Joseph Jackson Fuller, established the first successful
mission on the Cameroon coast of Africa. Merrick began preaching in 1837 in
Jamaica and was ordained a missionary in 1838. In 1842, Reverend John Clarke and
Dr. G. K. Prince, the party reached England on 8 September 1842, and arrived at
Spanish-controlled Santa Isabel on the island of Fernando Po in 1843. The following
year,1844, Merrick visited Bimbia and spoke to King William of the Isubu people
to request permission to establish a church on the mainland, despite some initial
resistance, the king acquiesced. Merrick made excursions into the interior, as when
he climbed Mount Cameroon, in 1849, Merrick was in ill health. He set off for
England on furlough, and on 22 October, on Merricks death, Joseph Jackson Fuller
took charge of the mission station and congregation at Bimbia. Merricks efforts also
paved the way for Alfred Saker to make further progress - he made use of Merricks
printing press to translate, Joseph Merrick Baptist College in Ndu, Northwest
Province, Cameroon, is named for him. DeLancey, Mark W. and Mark Dike
DeLancey, Historical Dictionary of the Republic of Cameroon, fanso, V. G.
Cameroon History for Secondary Schools and Colleges, Vol.1, From Prehistoric
Times to the Nineteenth Century. A History of the Christian Church in Africa

21. Robert Moffat (missionary) – Robert Moffat was a Scottish Congregationalist

missionary to Africa, father-in-law of David Livingstone, and first translator of the
Bible into Setswana. Moffat was born of humble parentage in Ormiston, East
Lothian, to find employment, he moved south to Cheshire in England as a gardener.
In 1814, whilst employed at West Hall, High Legh in Cheshire he experienced
difficulties with his employer due to his Methodist sympathies. For a short period,
after having applied successfully to the London Missionary Society to become a
missionary, he took an interim post as a farmer. The job had been found for him by
William Roby, who took Moffat under his wing for a year, in September 1816,
Moffat was formally commissioned at Surrey Chapel in London as a missionary of
LMS and was sent out to South Africa. His fiancée Mary Smith was able to him
three years later, after he returned to Cape Town from Namaqualand. In 1820 Moffat
and his left the Cape and proceeded to Griquatown. The family later settled at
Kuruman, to the north of the Vaal River, here they lived and worked passionately
for the missionary cause, enduring many hardships. Once he went for days without
water and his became so dry he was unable to speak. Often he bound his stomach to
help him endure fasting when he could not find food to eat, during this period, Robert
Moffat made frequent journeys into the neighbouring regions as far north as the
Matabele country. He communicated the results of these journeys to the Royal
Geographical Society, whilst in Britain on leave an account of the familys
experience, Missionary Labours and Scenes in South Africa was published. He
translated the whole of the Bible and The Pilgrims Progress into Setswana, besides
his early training as a gardener and farmer, and later as a writer, Moffat developed
skills in building, carpentry, printing and as a blacksmith. Robert and Mary Moffat
had ten children, Mary, Ann, Robert, Robert, Helen, Elizabeth, James, John,
Elizabeth and their son John Smith Moffat became an LMS missionary and took
over the running of the mission at Kuruman before entering colonial service. Their
grandson Howard Unwin Moffat became a minister of Southern Rhodesia. Mary
preceded Robert in death in 1870, at home in England where they had returned
because of failing health, for the last twelve years of his life, Robert spoke
throughout England, seeking to raise interest in the mission work. He was presented
to Queen Victoria twice at her request and was presented with a Doctor of Divinity
degree from Edinburgh University, Robert Moffat died at Leigh, near Tunbridge
Wells, on 9 August 1883, and is buried at West Norwood Cemetery. A memorial
monument, paid for by subscription, was erected at his birthplace in 1885. Residents
of High Legh organise a Robert Moffat Memorial 10 km run beginning and ending
at his cottage and his printing work in Kuruman was supported by an iron hand press
that was brought to Cape Town in 1825 and taken to Kuruman in 1831

22. Andrew Murray (minister) – Andrew Murray was a South African writer, teacher
and Christian pastor. Murray considered missions to be the end of the church.
Andrew Murray was the child of Andrew Murray Sr. a Dutch Reformed Church
missionary sent from Scotland to South Africa. He was born in Graaff Reinet, South
Africa and his mother, Maria Susanna Stegmann, was of French Huguenot and
German Lutheran descent. Murray was sent to Aberdeen in Scotland for his
education, together with his elder brother. Both remained there until they obtained
their masters degrees in 1845, from there, they both went to the University of Utrecht
where they studied theology. The two brothers became members of Het Réveil, a
revival movement opposed to the rationalism which was in vogue in the Netherlands
at that time. Both brothers were ordained by the Hague Committee of the Dutch
Reformed Church on 9 May 1848, Murray married Emma Rutherford in Cape Town,
South Africa, on 2 July 1856. In 1846 they lived in the Minrebroederstraat, from
1847-1848 they lived at the Zadelstraat 39. Murray pastored churches in
Bloemfontein, Worcester, Cape Town and Wellington and he was a champion of the
South African Revival of 1860. In 1889, he was one of the founders of the South
African General Mission, along with Martha Osborn, after Martha Osborn married
George Howe, they formed the South East Africa General Mission in 1891. SAGM
and SEAGM merged in 1894, because its ministry had spread into other African
countries, the missions name was changed to Africa Evangelical Fellowship in 1965.
AEF joined with Serving In Mission in 1998 and continues to this day, Murray died
on 18 January 1917, four months before his 89th birthday. He was so influenced by
Johann Christoph Blumhardts Möttlingen revival that he included a portion of
Friedrich Zündels biography at the end of With Christ in the School of Prayer.
Andrew Murray, Keswick / Higher Life Leader, a Biographical Sketch, in The
Doctrine of Sanctification, Thomas D. Ross, Ph. D

23. Hans Paludan Smith Schreuder – Hans Paludan Smith Schreuder was a 19th-
century Norwegian missionary who developed a close relationship with both the
Zulu and British authorities. Hans Paludan Smith Schreuder was born in Sogndal in
Sogn og Fjordane, unlike other missionaries who describe their missionary work as
a calling, Schreuder saw it more as a duty. In 1842 the Norwegian Missionary
Society was created, Schreuder became its first missionary, arriving in Port Natal on
New Years Day 1844. He then made his way north of the Tugela River on the advice
of a fellow missionary, Schreuder became the first permanent missionary in
KwaZulu, the kingdom of the Zulus. Starting in the early 1850s, Schreuder managed
to start twelve missionary stations, the first baptism took place in 1858. His success
was limited in respect to gaining converts, however, nevertheless, he was
consecrated Bishop of the Mission Field of the Church of Norway in 1866. In his
many years in Kwa Zulu, Schreuder became very fluent in their language and he is
responsible for authoring the very first complete grammar of the Zulu language. His
scholarship ranged beyond linguistics and theology, he became a student of the Zulu
culture and history, as well as an expert in the wealth of plant, under Cetshwayo,
Mpandes son and successor, relations became more strained. Cetshwayo wanted the
missionaries to leave his country, on the other hand, he also desired British
recognition of himself as the rightful leader of his people. Cetshwayo therefore
sought the advice of Schreuder, who agreed to approach the government of Natal in
the matter, as a result of Schrueders aid, in 1873 Cetshwayo was formally installed
as king of the Zulus. An important part of the ceremony was the full assent given by
the king to the introduction of new laws, in the years following Cetshwayos
installation, Schreuder acted as an intermediary between the Zulu king and the
British authorities in Natal. In the war eventually broke out he offered his services,
in the interest of peace, to Zulus. Sir Garnet Wolseley, commander-in-chief of the
British forces during the Anglo-Zulu War, reportedly wanted him to act as a spy for
the British, although Schreuder was twice married, he had no children. Bishop Hans
P. S. Schreuder died in 1882, in Natal Province, Zulu Kingdom Anderson, Gerald
H. Robert T. Coote, James M
24. John Philip (missionary) – Dr John Philip, was a missionary in South Africa.
Philip was born at Kirkcaldy, Fife, Scotland to a local schoolmaster, on 24
September 1809 he married Jane Ross, the daughter of a prosperous Aberdeen
engineer, they had seven children. His daughter, Elizabeth, married John Fairbairn,
the educator, politician and financier. In 1818 Philip joined the delegation headed
by Rev, in 1822 Philip was appointed superintendent of the London Missionary
Societys stations in South Africa. It was the period of the agitation for the abolition
of slavery in England, where Philips charges against the colonists, in 1823 he went
back to England to lobby for the indigenous and coloured peoples civil rights. His
recommendations were adopted by the House of Commons, but his unpopularity in
South Africa grew, the French Capetonian actor, polyglot and playwright Charles
Etienne Boniface however produced a play in Dutch against Philip, De nieuwe
ridderorde of De Temperantisten. In 1834, Sir Benjamin dUrban became governor
and was anxious to promote the interests of the indigenous people, dUrban was
dismissed by Charles Grant, 1st Baron Glenelg, the colonial secretary on the 1 May
1837. Philip returned to the Cape as unofficial adviser to the government on all
matters affecting the people of Southern Africa. His wife, Jane, died in 1847, in 1849
Philip severed his connection with politics after the annexation of the Griqua lands
and retired to the mission station at Hankey, Cape Colony, where he died in 1851.
His grave is situated behind the old Philip Manse in Hankey beside the line and is
maintained by the Congregational Church. Philips son, William, and nephew John
Philip Fairbairn, born 1834, the town of Philippolis in the Free State province is
named after John Philip. The Transgariep Museum, in the town, has a devoted to
John Philip. Attribution This article incorporates text from a now in the public
domain, Chisholm, Hugh, ed. Philip. United Congregational Church of Southern
Africa Portraits of John Philip at National Portrait Gallery
25. Martti Rautanen – Martti Rautanen was the pioneer of the Finnish Mission in
Ovamboland, Namibia. Rautanen was born in a poor Finnish family in Ingria near
St. Peterburg, rautanens family lived in the village of Tikanpesä in the parish of
Novasolkka. The family originated from Joroinen in the province of Savo in Eastern
Finland, Martti Rautanen considered himself a Russian as he was born and living in
Russia. Rautanen departed from Finland with four colleagues on 24 June 1868
towards Ovamboland in present-day Namibia, from Walvis Bay they travelled via
Hereroland where they arrived in April 1869 and spent there over a year. Finally,
they reached Ovamboland in July 1870, the Finnish missionaries managed to start
work primarily in the southeastern territory of the Ondonga tribe. Rautanen worked
in Ovamboland over 50 years acting as the director of a station established in
Olukonda in 1880, translating the Bible. The first local people to become pastors
emerged in 1925, rautanens literary work consisted of translation of hymns and the
publication of a hymnal in 1892 in Ndonga. Rautanen also wrote poems which were
used as texts for new hymns in Ovamboland, Rautanen started translating the Bible
already in 1885. The New Testament was published in 1903, but it took until 1920
before the whole Old Testament was translated, rautanens testament for the
Ovamboland people was a selection of texts published posthumously with the title
Travel Rod in 1934. Rautanen was also active in the study of ethnography and he
respected and gave great value to the indigenous culture. His ethnographic collection
is now deposited in the National Museum of Finland, rautanens contribution to
scientific knowledge concerning Ovamboland is also considerable. He made
meteorological observations and collected plants, shortly prior to his death,
Rautanen received an honorary doctorate in theology at the University of Helsinki.
The local people in Ovamboland called him Nakambale – the one who wears the hat
and he loved to wear a skullcap, which for the locals resembled a small basket –
okambale. His nickname was written on his tombstone, Rautanen is a respected
person in present-day Namibia as well. Rautanen married Frieda Kleinschmidt in
1872 and she was daughter to a German missionary Franz Heinrich Kleinschmidt.
The couple had nine children, many of whom deceased due to malaria at an early
age, matti Peltola, Martti Rautanen - Mies ja kaksi isänmaata. Matti Peltola,
Nakambale, the life of Dr Martin Rautanen

26. Alfred Saker – Alfred Saker was a British missionary. In 1858 he founded the
Cameroon city of Victoria, since renamed Limbé, Alfred Saker wished to be known
under no other designation than a Missionary to Africa. He was a leader of the early
British Baptist missionaries that established churches on Fernando Po Island and his
1844-1876 mission work included translation - between 1862 and 1872 - of the Bible
into the Duala language. Then the two grand volcanic peaks of Fernando Po and
Cameroons rivet the attention, the first navigators saw the fires of these volcanoes
from their vessels and deemed this passage to be the gate of hell. With terrors, they
imagined the continent beyond were the home of demons, in 1482-84, Diego Cam,
the Portuguese commander, from Fernando Po, was the first European to reach the
Congo River and district. In 1796, Mungo Park revealed the position of the Niger,
till 1830, its course to the ocean was not determined. During these years, the slave-
trade had been carried on along the coasts of Africa, in 1772 the freedom of the
enslaved African on British soil was secured. From the year 1815, English cruisers
patrolled, rescued captives being placed in the Sierra Leone, the treaties with the
native encouraged legitimate trade in useful commodities in lieu of human lives
traffic. The improved commercial relations opened the way for permanent missions,
Alfred Saker did his missionary work in the Cameroons, West Africa, in this context.
The value of the work accomplished in Cameroon is witnessed to by the continuity,
in 1879, Mr. Comber, pioneer of the Congo Mission of the Baptist Missionary
Society, obtained some helpers from the Cameroons. He wrote, ‘I have secured as
my teacher Epea and Soppo, his wife, both seem very willing to come to the Congo
with me. Duoro, Mbenge, Mbolu are splendid fellows, Epea and Ebolu, native
teachers, schoolmasters, carpenters, etc. are two of Mr. Saker’s boys. In 1885
Germany stepped in and hoisted its flag over the whole Cameroons district, in the
following year the Baptist church missionaries retired, leaving the field to the Basel
Mission. He returned to Fernando Po in about 1850, Rev. Birthplace — Childhood
— Youth Alfred Saker was born on 21 July 1814 in Borough Green, in Wrotham,
Kent. His father was a millwright and engineer, and the parent of a family of
children. His parents could only to send him to the National School of the place. He
early showed a love for books. He later entered his father’s workshop, carrying with
him a thirst for knowledge, study, before he was sixteen, he had constructed a small
steam-engine

27. Heinrich Schmelen – Reverend Johann Heinrich Schmelen, born Johann Hinrich
Schmelen was a German missionary and linguist who worked in South Africa and
South-West Africa. Traveling through the area of todays northern South Africa and
central and southern Namibia he founded the stations at Bethanie and Steinkopf.
Together with his wife Zara he translated parts of the Bible into Khoekhoegowab,
Schmelen was born into a middle-class family on 7 January 1776 in Kassebruch,
today a suburb of Hagen im Bremischen in the German state of Lower Saxony. To
evade conscription he went to London where was influenced by pastors of the
German congregation and he wanted to become a missionary and was advised to
attend the missionaries seminary of pastor Jänicke in Berlin. After graduation he was
sent to South Africa in 1811 and he accompanied Christian Albrecht to Pella in the
Northern Cape from where he traveled the Oranje to serve a number of small
nomadic pastoral tribes. In 1812 Schmelen was ordered to trek into Namaland to
found a station near the Atlantic coast. He joined a group of Nama and Orlam on
their way to ǀUiǂgandes and they arrived in 1814, and Schmelen named the place
Bethanie. He then traveled further north until approximately 22 degrees latitude but
returned and founded a station for Amraal Lamberts clan of the Kaiǀkhauan people.
Schmelens cottage at Bethanie, erected in 1814 and a monument since 1952, was
long regarded as the oldest building in Namibia. Schmelen traveled across much of
Namaland and visited numerous tribes, while visiting Cape Town in 1818 he
received a letter from the London Missionary Society, ordering him not to return to
Bethanie but to found a missionary station in Bysondermaid in Namaqualand. He
named the place Steinkopf after Dr. Steinkopf, one of the London pastors of the
German congregation, one year after his arrival in Steinkopf a colleague took over
the missionary work, and Schmelen returned to Bethanie. The Orlam there had in
the time started to raid cattle of the Herero. He lost a part of his followers, his general
success with the Orlam community was poor. I almost fell down to my knees
begging them to back to church. After a drought and a locust plague befell Bethanie,
which was blamed on his anger towards the community, he closed the station in
1822. At about this time he was instructed to translate the New Testament into the
Nama language. Schmelen set off to a second journey in 1824 or 1825. Amraal
Lambert accompanied him on this trip and they followed the ephemeral Kuiseb
River and made contact with the Topnaar Nama at Rooibank

28. William Henry Sheppard – William Henry Sheppard was one of the earliest
African Americans to become a missionary for the Presbyterian Church. Sheppards
efforts contributed to the debate on European colonialism and imperialism in the
region. However, it has noted that he traditionally received little attention in
literature on the subject. Sheppard was born in Waynesboro, Virginia on March
8,1865, to William Henry Sheppard, Sr. and Fannie Frances Sheppard, a free dark
mulatto, a month before the end of the American Civil War. William Sr. was a
barber, and the family has described as the closest to middle class that blacks could
have achieved given the time. A significant influence on his appreciation for native
cultures was the Curiosity Room, in which the schools maintained an collection of
Native Hawaiian. Sheppard addressed a letter to General Samuel Armstrong,
Hampton, From Stanley Pool, Africa, after graduation, Sheppard was recommended
to Tuscaloosa Theological Institute in Alabama. He met Lucy Gantt near the end of
his time there, Sheppard cultivated a desire to preach in Africa, but despite the
support of Tuscaloosa founder Charles Stillman, the Southern Presbyterian Church
had yet to establish its mission in the Congo. He was ordained in 1888 and served as
pastor to a church in Atlanta, Georgia, the man politely informed Sheppard that the
board would not send a black man without a white supervisor. Samuel Lapsley, an
eager but inexperienced white man from a family, finally enabled Sheppards journey
to Africa. They inaugurated the unique principle of sending out together, with equal
rights and, as far as possible, in equal numbers, white. Sheppard and Lapsleys
activities in Africa were enabled by the man whose atrocities Sheppard would later
attempt to expose. The pair traveled to London in 1890 en route to the Congo, while
there, Lapsley met General Henry Shelton Sanford, Sanford promised to do
everything in his power to help the pair, even arranging an audience with King
Leopold when Lapsley visited him in Belgium. The missionaries were, however,
oblivious of Leopolds true motives, the pair made their way to Leopoldville, and
Sheppards own writings as well as Lapsleys letters home suggest Sheppard viewed
the natives in a markedly different manner from other foreigners. Sheppard was
considered as foreign as Lapsley and even acquired the nickname Mundele Ndom,
despite being of African descent, Sheppard believed in many of the stereotypes of
the time regarding Africa and its inhabitants, such as the idea that African natives
were uncivilized or savage. Very quickly though his views changed, as exemplified
by an entry, I grew very found of the Bakuba. They were the finest looking race I
had seen in Africa, dignified, graceful, courageous, honest and their knowledge of
weaving, embroidering, wood-carving and smelting was the highest equatorial
Africa. The natives resistance to conversion bothered Lapsley more than Sheppard,
as Sheppard viewed himself more as an explorer than a missionary, while Lapsley
was on a trip to visit fellow missionary–explorer George Grenfell, Sheppard became
familiar with the natives hunting techniques and language

29. Mary Slessor – Mary Mitchell Slessor was a Scottish missionary to Nigeria. Her
work and strong personality allowed her to be trusted and accepted by the locals
while spreading Christianity, protecting native children and she is credited with
having stopped the killing of twins among the Efik, a particular ethnic group in
Nigeria. Mary Slessor was born on 2 December 1848 in Gilcomston, Aberdeen and
she was the second of seven children of Robert and Mary Slessor. Her father,
originally from Buchan, was a shoemaker by trade, in 1859, the family moved to
Dundee in search of work. Robert Slessor was an alcoholic and, unable to keep up
shoemaking and her mother, a skilled weaver, also went to work in the mills. The
Slessors lived in the slums of Dundee, before long, Marys father died of pneumonia,
and both her brothers also died, leaving behind only Mary, her mother, and two
sisters. By age fourteen, Mary had become a skilled worker, working from 6 a. m.
to 6 p. m. with just an hour for breakfast. Her mother was a devout Presbyterian who
read each issue of the Missionary Record, Slessor developed an interest in religion
and, when a mission was instituted in Quarry Pend, she wanted to teach. Slessor was
27 when she heard that David Livingstone, the missionary and explorer, had died.
Eventually, Slessor applied to the United Presbyterian Churchs Foreign Mission
Board, after training in Edinburgh, she set sail in the SS Ethiopia on 5 August 1876,
and arrived at her destination in West Africa just over a month later. Slessor,28 years
of age, red haired with blue eyes, was first assigned to the Calabar region in the land
of Efik people. She was warned that the Efik people there believed in traditional
West African religion and had superstitions in relation to giving birth to twins.
Slessor lived in the compound for 3 years, working first in the missions in Old Town.
She wanted to go deeper into Calabar, but she contracted malaria and was forced to
return to Scotland to recover and she left Calabar for Dundee in 1879. After 16
months in Scotland, Slessor returned to Calabar, and her new assignment was three
miles farther into Calabar, in Old Town. Since Slessor assigned a portion of her
salary to support her mother and sisters in Scotland. The birth of twins was
considered an evil curse. Natives feared that the father of one of the infants was a
spirit

30. Charles Studd – Charles Thomas Studd, often known as C. T. Studd, was a
British cricketer, missionary, and a contributor to The Fundamentals. In 1888, he
married Priscilla Stewart, and their marriage produced four daughters, as a cricketer
he played for England in the 1882 match won by Australia which was the origins of
The Ashes. A poem he wrote, Only One Life, Twill Soon Be Past, has become
famous to many who are unaware of its author. T. and his two brothers to the faith
while they were students at Eton. According to his narrative, the preacher asked him
if he believed Gods promises, and as Charles answer was not convincing enough.
Charles later recalled the moment, I got down on my knees, and right then and there
joy and peace came into my soul. I knew then what it was to be again. Studd
continued from Eton to Trinity College, Cambridge, where he graduated in 1883, in
1884 after his brother George was taken seriously ill Charles was confronted by the
question, What is all the fame and flattery worth. When a man comes to face eternity
and he had to admit that since his conversion six years earlier he had been in an
unhappy backslidden state. As a result of the experience he said, I know that cricket
would not last, and honour would not last, and nothing in this world would last,
Studd emphasised the life of faith, believing that God would provide for a Christians
needs. Studd believed that Gods purposes could be confirmed through providential
coincidences and he encouraged Christians to take risks in planning missionary
ventures, trusting in God to provide. His spirituality was intense, and he read only
the Bible. Another work that influenced him was The Christians Secret of a Happy
Life, Studd also believed in plain speaking and muscular Christianity, and his call
for Christians to embrace a Dont Care a Damn attitude to worldly things caused
some scandal. He believed that work was urgent, and that those who were
unevangelised would be condemned to hell. Studd wrote several books, including
The Chocolate Soldier, or, Heroism, The Lost Chord of Christianity and Christs
Etceteras. Studds essay The Personal Testimony of Charles T. Studd became part of
the historic The Fundamentals, A Testimony To The Truth, R. A. Torrey, Studd
continues to be best remembered by many for the poem, Only One Life, Twill Soon
Be Past. Its memorable verse states, Only one life twill soon be past, Only whats
done for Christ will last. This poem inspired the song Only One Life written by
Lanny Wolfe in 1973, Studd began as an Pentecostal evangelist, and among those
he influenced were Wilfred Grenfell and Frederick Brotherton Meyer. Of his
missionary work he said, Some want to live within the sound of church or chapel
bell, while in China he married Priscilla, in a ceremony performed by a Chinese
pastor, and four daughters were born

31. William Taylor (bishop) – William Taylor was an American Missionary Bishop
of the Methodist Episcopal Church, elected in 1884. Taylor University, a Christian
college in Indiana, carries his name, Taylor was born May 2,1821 in Rockbridge
County—home to Sam Houston, Robert E. Lee, and Stonewall Jackson —in the
Commonwealth of Virginia. He was the oldest of children born to Stuart Taylor. The
Hickman family was of English ancestry and settled in Delaware in the late 1750s,
both families fought for American freedom in the Revolution of 1776 and afterward
emancipated their slaves. Taylor’s father, Stuart, was a tanner and currier—a
mechanical genius of his times, both parents, he says, were of powerful constitution
of body and mind…their English school education quite equal to the average of their
day. Before William was ten years old, his grandmother had taught him the Lords
Prayer and he longed for this relationship, but was unsure how to obtain it.
Overhearing the story of a poor Black man who had received salvation, he wondered
why he could not and he entered the Baltimore Annual Conference in 1843. Bishop
Taylor traveled to San Francisco, California in 1849, the 1860 edition of Address to
Young America refers to him as. Taylor University was named after him and
according to their website he started the first hospital in California, between 1856
and 1883 he traveled in many parts of the world as an evangelist. His vast missionary
travels included Australia and South Africa, England, the West Indies, British
Guiana, and Ceylon, India, South America, and Liberia, Angola, Congo and he was
elected Missionary Bishop of Africa in 1884, and retired in 1896. As stated in his
book The Flaming Torch in Darkest Africa, summers at the Luluaburg mission on
the Upper Kassai River, Angola. Nonetheless, the mission did produce the first
modern grammar of Kimbundu, the self-supporting mission concept is not explained
in Robert Custs note, but he squarely identified himself as critical of Taylors
Missionary methods. List of Bishops of the United Methodist Church This article
incorporates text from a now in the public domain, Gilman. Thurston, H. T. Colby,
F. M. eds. article name needed

32. Africa Inland Mission – Established in 1895, Africa Inland Mission is a

nondenominational Christian mission organisation focusing on Africa and islands in
the Indian Ocean. Their stated mission is to see Christ-centered churches established
among all African peoples, AIM established the Kapsowar Hospital in 1933. While
recuperating, he developed his idea of establishing a network of stations which
would stretch from the southeast coast of Africa to the interiors Lake Chad. He was
unable to interest any churches in the idea, in 1895 they formed the Philadelphia
Missionary Council. More important than specialized training, AIM found
acceptance among tribal people based on Christian commitment, the Council was
headed by Rev. Charles Hurlburt, president of the Pennsylvania Bible Institute, the
organisation which provided most of the missions workers in its very early years.
On August 17,1895, AIMs first mission party set off, the group consisted of Scott,
his sister Margaret, and six others. The mission had four stations — at Nzaui, Sakai,
Kilungu, additional workers arrived from Canada and the United States and the small
group expanded to fifteen. In December 1896, Peter Scott died of blackwater fever,
the mission almost disbanded the following year when most of the workers either
died or resigned. The Council began to take responsibility for the work and
appointed Hurlburt director of the mission. He and his moved to Africa and for the
next two decades he provided strong, if not undisputed, leadership for the
headquarters, established in 1903 at Kijabe. After Kijabe, AIM expanded to Mataara,
Kinyona, and a dispensary in Kapsowar, from Kenya, the mission expanded its work
to neighboring countries. In 1909, a station was set up in what was then German East
Africa, in 1912, Theodore Roosevelt pulled some strings, persuading the ruthless
Belgian government to permit a mission station in colonial Congo. Work began in
Uganda in 1918, in French Equatorial Africa in 1924, Sudan in 1949, besides
evangelism, workers of the mission ran clinics, hospitals, schools, publishing
operations, and radio programs. The Rift Valley Academy was built at Kijabe for
missionary children, Scott Theological College in Kenya helped train African church
leaders. The churches founded by the mission in each of its fields were eventually
organised into branches of the independent Africa Inland Church which continues
to work closely with the mission today, Africa Inland Missions stated mission is see
Christ centered Churches established among all African peoples. Their goal is to
introduce those who have never heard to the One who died to save them – Jesus
Christ, AIM seeks to help new believers grow strong and healthy in their faith and
to see new believers enfolded into a maturing church. The Mission Handbook gives
AIMs goal to plant maturing churches. through the evangelization of unreached
people groups, Rift Valley Academy China Inland Mission Notes Bibliography AIM
International site AIM Canada site AIM USA site AIM Europe site

33. Berlin Missionary Society – The BMS began the training of its first missionaries
in 1829, with assistance from missionary societies in Pomerania and East Prussia.
An important director was Hermann Theodor Wangemann, who directed the Society
from 1865 until his death in 1894 and he first traveled to South Africa shortly after
becoming director and went a second time in 1884. He wrote a system of regulations
addressing fundamental questions of missionary work, the Society supported work
in South Africa, China and East Africa. The Berlin Missionary Society was one of
four German Protestant mission societies active in South Africa before 1914 and it
emerged from the German tradition of Pietism after 1815 and sent its first
missionaries to South Africa in 1834. There were few reports in the early years, but
it was especially active 1859-1914. It was especially strong in the Boer Republics,
World War I cut off contact with Germany, but the missions continued at a reduced
pace. After 1945 the missionaries had to deal with the decolonisation of Africa, at
all times the BMS emphasized spiritual inwardness, and puritanical values such as
morality, hard work and self-discipline. It proved unable to speak and act decisively
against injustice and racial discrimination and was disbanded in 1972, the BMS sent
its first missionaries to South Africa in 1833. Upon arriving in the southern Free
State, and on advice from the London Mission Society’s G. A, kolbe at Philippolis,
it was decided instead to establish a mission amongst the Korana at a spot on the
Riet River, which they named Bethanien, in September 1834. From Bethanien
missionaries founded a station at Pniel on the Vaal River in 1845, further
missionaries arrived in 1836/7, with Jacob Ludwig Döhne setting up BMS stations
Bethel and Itemba amongst the Xhosa in a part of the Eastern Cape then known as
Kaffraria. Other stations followed but on-going frontier conflict was a constraint,
during the Frontier War of 1846 to 1847, these stations were abandoned and the
missionaries sought safety in the neighbouring British colony of Natal. Missionaries
Alexander Merensky and Heinrich Grützner started work in the eastern part of the
South African Republic in 1860. There were unsuccessful attempts to evangelise the
Swazi and in Sekhukhuneland. Here were established a school, seminary,
workshops, mill and printing press, by 1900 there were more than thirty six stations
and nearly 30,000 converts in the region. It was at Botshabelo that the missionary R.
F Güstav Trümpelmann, with the assistance of his erstwhile student, Abraham
Serote. The publication in 1904 by the British and Foreign Bible Society of this
effort was the first complete Bible in an indigenous language. Their work was
interrupted by the Anglo Boer War and, even more so, moreover, after World War
II the Societys Berlin headquarters fell within the Soviet occupation zone. In 1961
the BMS established a branch in West Berlin, which remained in contact with its
only remaining missionary field, namely in South Africa, the BMS focused on
providing schooling and bringing the gospel to people in their own language

34. BMS World Mission – BMS World Mission is a Christian missionary society
founded by Baptists from England in 1792. It was originally called the Particular
Baptist Society for the Propagation of the Gospel Amongst the Heathen, the current
name was adopted in 2000. The BMS was formed in 1792, at a meeting in Kettering
and they were, Thomas Blundel, Joshua Burton, John Eayres, Andrew Fuller,
Abraham Greenwood, William Heighton, Reynold Hogg, Samuel Pearce, John
Ryland, Edward Sherman, John Sutcliff, Joseph Timms. William Staughton, present
at the meeting, did not sign since he was not a minister, the first missionaries,
William Carey and John Thomas, were sent to Bengal, India in 1793. They were
followed by many co-workers, firstly to India, and subsequently to other countries
in Asia, timothy Richard is perhaps one of the most well-known Baptist missionaries
to China. Francis Augustus Cox wrote a history of the Baptist Missionary Society
from its formation until 1842, BMS World Mission supports over 350 workers in 40
countries. Few missionaries are sent who do not have practical skills to enable
positive social, obvious examples of such skills are medical workers and teachers.
BMS works in many ways around the world, including planting, development,
disaster relief, education, health. Mission personnel can go long-term, mid-term,
short-term or as part of a team, bMSs main base of operations is in Baptist House,
which it shares with the headquarters of the Baptist Union of Great Britain, in
Didcot, Oxfordshire in the United Kingdom. Protestant missionary societies in China
during the 19th Century List of Protestant missionaries in China William Ward Hong
Kong Council of the Church of Christ in China BMS World Mission

35. Congo-Balolo Mission – The Congo-Balolo Mission was a British Baptist

missionary society that was active in the Belgian Congo, the present day Democratic
Republic of the Congo, from 1889 to 1915. It was the predecessor of the Regions
Beyond Missionary Union, established in 1900, the leading figure in establishing the
mission was Henry Grattan Guinness II, born in Toronto on 2 October 1861, son of
the charismatic preacher Henry Grattan Guinness. Harry Guinness studied at the
London Hospital from 1880 to 1885, in June 1887 Harry Guinness became leader of
the East London Training Institute for Home and Foreign Missions, which his
parents had established. In 1888 there was a World Missionary Convention at Exeter
Hall in London, Harry was able to talk with Dr. Murdock, the leader of the American
Baptist Missionary Union, who had taken responsibility to the Livingstone Inland
Mission four years earlier. Dr. Murdoch supported the plan, agreeing to release
McKittrick, the new mission was called the Congo Balolo Mission, with plans to
operate on six southern tributaries of the Congo, the Lulonga, Maringa, Lopori,
Ikelemba, Juapa and Bosira. During the years that many of the missionaries died, to
be replaced by fresh volunteers. Only six of the first thirty five CBM missionaries
were alive by 1900, the first party of volunteers was left England in April 1889 and
reached Matadi in August 1889, from where they trekked upstream to Stanley Pool.
The society was given money to buy a sidepaddle steamer named the Pioneer. The
boat was carried in sections to Stanley Pool where it was rebuilt. By March 1891,
first using the Henry Reed and then the Pioneer, during the years that followed many
of the missionaries died of accidents or diseases such as malaria and sleeping
sickness, to be replaced by fresh volunteers. Only six of the first thirty five CBM
missionaries were alive by 1900, according to Fanny Guinness, The basis of the
Congo Balolo Nission is interdenominational, simply Christian and thoroughly
evangelical. Members of any of the churches are welcomed as workers in it.
However, the mission found some of the neighboring missions easier to work with
than others, an internal letter complained of the DCCM that They have come into
CBM villages, in some cases placing teachers and in other cases baptizing large
numbers of natives without any reference to us. The missionaries arrived at a time
of great stress and this disruption and apparent failure of the old systems may have
made the people more receptive to the new message brought by the missionaries.
The missionaries taught local people to spread the word, and these evangelists
communicated their understanding of the bible in their own words, many of the
missionaries were from working-class backgrounds, and took pride in teaching their
African students practical skills such as printing or carpentry. With these skills the
CBM graduates were much in demand by the government and they were also at risk,
in the eyes of the missionaries, from corruption by the loose standards of the larger
towns where they went to work. The missionaries generally had a view of right and
wrong, condemning practices such as polygamy, immodest dress. On the other hand,
they sometimes mocked Africans who attempted to imitate European ways too
closely, despite these handicaps, the missionaries succeeded in communicating the
essence of their faith, which the local people adopted, adapted and assimilated

36. Christian and Missionary Alliance – The Christian and Missionary Alliance is
an evangelical Protestant denomination within Christianity. These two groups
amalgamated in 1897 to form the C&MA and it was only much later, around mid-
20th century, that an official denomination was formed. In 2006 there were 2,010
C&MA churches and approximately 417,000 members in the United States,
approximately 600 of those churches were described as intercultural. In Canada there
were 440 churches,59 of which multicultural, in the C&MA2004 annual report
estimated that outside North America C&MA membership exceeded 3 million. The
C&MA center used to be in Nyack, New York, C&MA headquarters are located in
Veenendaal, Netherlands. The C&MAs Statement of Faith defines it as an
evangelical Protestant denomination, the following is a summary of the Statement
of Faith for the U. S. Church, One God who exists as a Trinity. Jesus Christ is both
God and man who died as a sacrifice, was resurrected, ascended to heaven. The Holy
Spirit indwells, teaches, and empowers believers, he convicts the world of sin,
righteousness, the Bible, in its original languages, is inerrant, divinely inspired, and
the complete revelation of Gods will for the salvation of men. It is the rule for
Christian faith and practice. Man was created in the image of God, but through
disobedience is born with a sinful nature, mankind can only be saved through Christs
atoning work. Those who repent and believe in Christ are born again of the Holy
Spirit, the will of God is for each believer to be filled with the Holy Spirit and
sanctified wholly to receive power for holy living and effective service. This is both
a crisis and progressive experience occurring after conversion, sanctification is
Separation from sin and Separation to God. The believer must, through faith,
surrender, accept Christ as sanctifier, within the redemptive work of Christ provision
is made for bodily healing. Prayer for the sick and anointing with oil are scriptural
and the privilege of the Church, the Church is all who believe in Christ, are redeemed
through his blood, and are born again of the Holy Spirit. It has been called to fulfill
the Great Commission, the just shall be resurrected unto life and the unjust unto
judgment. The imminent second coming of Christ will be personal, visible, a. B.
Simpson articulated the Alliances core theology as the Christological Fourfold
Gospel, Jesus Christ as Savior, Sanctifier, Healer, and Soon Coming King.
Sanctification is sometimes described as the deeper Christian life and this teaching
is similar to that of the Higher Life movement and the Keswick Convention. It is
perhaps best exemplified by the writings of A. W. Tozer, the C&MA also
emphasizes missionary work, and believes that the fulfillment of the Great
Commission is the reason it exists

37. Church Mission Society – Founded in 1799, CMS has attracted over nine
thousand men and women to serve as mission partners during its 200-year history.
The society has given its name CMS to a number of daughter organisations around
the world. The Baptist Missionary Society was formed in 1792 and the London
Missionary Society was formed in 1795 to represent various evangelical
denominations and their number included Charles Simeon, Basil Woodd, Henry
Thornton, Thomas Babington and William Wilberforce. Wilberforce was asked to
be the first president of the society, the treasurer was Henry Thornton and the
founding secretary was Thomas Scott, a biblical commentator. Many of the founders
were involved in creating the Sierra Leone Company. In 1802 Josiah Pratt was
appointed secretary, a position he held for until 1824, the first missionaries went out
in 1804. They came from the Evangelical-Lutheran Church in Württemberg and had
trained at the Berlin Seminary, the name Church Missionary Society began to be
used and in 1812 the society was renamed The Church Missionary Society. The West
Africa mission was extended to Sierra Leone, Samuel Ajayi Crowther, a Yoruba by
birth, was selected to accompany the missionary James Schön on the Niger
expedition of 1841. Crowther was the missionary to Yorubaland in 1844 and the
Niger in 1857. West Indies, The CMS started work in Antigua and expanded to other
islands, by 1838 the CMS had congregations of 8,000, with 13 ordained
missionaries,23 lay teachers and 70 schools. In about 1848 a shortage of funds
resulted in the CMS withdrawing from the West Indies, New Zealand, The Revd
Samuel Marsden became the chaplain of the penal colony at Paramatta, Australia in
1874. India, William Carey, the founder of the Baptist Missionary Society was the
pioneer of the Evangelical, the CMS Mission in India began in 1814 when 7
missionaries arrived, two were placed at Chennai, two at Bengal and three at
Travancore. The Indian missions were extended in the years to a number of locations
including Agra, Meerut district, Varanasi, Mumbai, Tirunelveli, Kolkata, Telugu
Country. While the Revolt of 1857 resulted in damage to the missions in the North
West Provinces, after the revolt the CMS expanded its missions to Oudh, Allahbad,
the Santhal people, and to Kashmir. Sri Lanka, Four CMS missionaries were sent to
Ceylon in 1817, in 1850 a mission station was established at Colombo. In 1822 the
CMS appointed West to head the mission in what was known as the Red River
Colony in what is now the province of Manitoba. He was succeeded in 1823 by the
Revd David Jones who was joined by the Revd W. Cockram, the mission worked
among the Cree, Ojibwe, Chippewa, and Gwichin of the upper west Great Plains.
Egypt and Ethiopia, Five missionaries were sent to Egypt in 1825, the missionaries
were expelled from Abyssinia in 1844 following the Siege of Khartoum and the
death of General Gordon

38. Finnish Missionary Society – The Finnish Evangelical Lutheran Mission is a

Lutheran missionary society formed on January 19,1859, in Helsinki, Finland. It is
one of seven organisations of the Evangelical Lutheran Church of Finland that
conduct missionary work and its first deployments outside Finland were made to
Ovamboland, an area that today is cut by the Angola-Namibian border. The FMS
was organized by K. J. G. Sirelius, the FMS mission school was also founded during
his term. There they established the station at Omandongo, today in the Onayena
Constituency of Oshikoto Region. The mission station was proclaimed a monument
in 2014. They later spread to all of Ovamboland, southern parts of Angola, the first
Ovambo pastors were ordained in 1925. By 1960, the society had deployed over 100
people in Ovamboland alone, following political unrest in the Namibian struggle for
independence, in the 1980s there were only 14 Finns left. After independence,
Finland became one of the supporters of development in Namibia. The Finnish
Missionary Society ceded their missionary work and instead started to promote
friendship between the independent churches, the best-known Finnish missionary in
Namibia was Nakambale, a nickname given to Martti Rautanen. From 1880,
Rautanen worked in Olukonda at one of the first mission stations to the Ovambo
people and he initiated the building of the first church in Ovamboland in 1889, and
he translated the Bible into Oshindonga, a dialect of Oshivambo. Finland–Namibia
relations The Finnish dormitory in Taichung Peltola, Matti, II, Suomen
Lähetysseuran Afrikan työn historia. Media related to Finnish Evangelical Lutheran
Mission at Wikimedia Commons

39. London Missionary Society – The London Missionary Society was a missionary
society formed in England in 1795 by evangelical Anglicans and various
nonconformists. It was largely Reformed in outlook, with Congregational missions
in Oceania and Africa, although there were also Presbyterians, Methodists, Baptists
and it now forms part of the Council for World Mission. In 1793, Edward Williams,
then minister at Carrs Lane, Birmingham, wrote a letter to the churches of the
Midlands, expressing the need for world evangelization and it was effective and
Williams began to play an active part in the plans for a missionary society. He left
Birmingham in 1795, becoming pastor at Masbrough, Rotherham, also in 1793, the
Anglican cleric John Eyre of Hackney founded the Evangelical Magazine. He had
the support of the presbyterian John Love, and congregationalists Edward Parsons
and this aimed to overcome the difficulties that establishment of overseas missions
had faced. Edward Williams continued his involvement and, in July 1796, gave the
charge to the first missionaries sent out by the Society, the society aimed to create a
forum where evangelicals could work together, give overseas missions financial
support and co-ordination. It also advocated againt opponents who wanted
unrestricted commercial and military relations with peoples throughout the world.
After Ryland showed Carey’s letter to Henry Overton Wills, a campaigner in Bristol.
Scottish ministers in the London area, David Bogue and James Steven, as well as
other such as John Hey. Bogue wrote an appeal in the Evangelical Magazine for
September 1794, Ye were once Pagans, living in cruel. The servants of Jesus came
from lands, and preached His Gospel among you. John Eyre responded by inviting
a leading and influential evangelical, Rev. Thomas Haweis, the Cornishman sided
firmly with Bogue, and immediately identified two donors, one of £500, and one of
£100. From this start, a campaign developed to raise money for the proposed society,
eighteen supporters showed up and helped agree the aims of the proposed missionary
society – to spread the knowledge of Christ among heathen and other unenlightened
nations. By Christmas over thirty men were committed to forming the society, in the
following year,1795, Spa Fields Chapel was approached for permission to preach a
sermon to the various ministers and others by now keenly associated with the plan
to send missionaries abroad. Hundreds of evangelicals attended, and the newly
launched society quickly began receiving letters of financial support, the Missionary
Societys board quickly began interviewing prospective candidates. In 1800 the
society placed missionaries with the Rev. David Bogue of Gosport for preparation
for their ministries, a Captain James Wilson offered to sail the missionaries to their
destination unpaid. The society was able to afford the small ship Duff, of 267 tons
and it could carry 18 crew members and 30 missionaries. Seven months after the
crew left port from the Woolwich docks in late 1796 they arrived in Tahiti, the
missionaries were then instructed to become friendly with the natives, build a
mission house for sleeping and worship, and learn the native language

40. Mission to the World – Mission to the World is the mission-sending agency for
the Presbyterian Church in America. This evangelical Christian organization
advances the Great Commission by promoting Reformed and covenantal church
planting movements using word, Mission to the World has over 700 missionaries in
90 countries. This includes 610 career missionaries,106 two-year missionaries,113
interns, Dr. Paul Kooistra served as the coordinator from 1994 to 2014. In July
24,2014 Dr. Lloyd Kim was appointed as the new coordinator, network magazine
comes out twice yearly and includes articles and pictures of MTWs work around the
world. In addition, there is a bi-weekly MTW Online email that includes recent blog
posts, the organization maintains headquarters in Lawrenceville, Georgia, a suburb
of Atlanta. The PCA ministry buildings in Lawrenceville are the location from which
the ministries of the denomination are coordinated and these ministries are Mission
to the World, Mission to North America, Committee on Discipleship, Administrative
Committee, and Reformed University Fellowship
41. Slave Trade Act 1807 – The original act is in the Parliamentary Archives. Many
of the Bills supporters thought the Act would lead to the death of slavery, the
Quakers had long viewed slavery as immoral, a blight upon humanity. By 1807 the
abolitionist groups had a sizable faction of like-minded members in the British
Parliament. At their height they controlled 35–40 seats and these dedicated
Parliamentarians had access to the legal draughtsmanship of James Stephen,
Wilberforces brother-in-law. They often saw their personal battle against slavery as
a divinely ordained crusade, on Sunday,28 October 1787, Wilberforce wrote in his
diary, God Almighty has set before me two great objects, the suppression of the slave
trade and the reformation of manners. Their numbers were magnified by the position
of the government under Lord Grenville. Other events also played a part, the Act of
Union brought 100 Irish MPs into Parliament, the Bill was first introduced to
Parliament in January 1807. It went to the House of Commons on 10 February 1807,
on 23 February 1807, twenty years after he first began his crusade, Wilberforce and
his team were rewarded with victory. By an overwhelming 283 votes for to 16
against, the motion to abolish the Atlantic slave trade was carried in the House of
Commons, the debate lasted ten hours and the House voted in favour of the Bill. The
Bill received Royal Assent on 25 March 1807, Britain used its international strength
to put pressure on other nations to end their own slave trade. The United States acted
to abolish its Atlantic slave trade the same month on 2 March, article 1, Section 9,
Clause 1 of the United States Constitution forbade the closing of the slave trade for
ten years, until 1808. In 1805 a British Order-in-Council had restricted the
importation of slaves into colonies that had captured from France. The Act created
fines for captains who continued with the trade and these fines could be up to £100
per enslaved person found on a ship. Captains would sometimes dump captives
overboard when they saw Navy ships coming in order to avoid these fines, the Royal
Navy declared that ships transporting slaves were the same as pirates. Action was
also taken against African leaders who refused to agree to British treaties to outlaw
the trade, for example against the usurping King of Lagos, anti-slavery treaties were
signed with over 50 African rulers. In the 1860s, David Livingstones reports of
atrocities within the Arab slave trade in Africa stirred up the interest of the British
public, the Royal Navy throughout the 1870s attempted to suppress this abominable
Eastern trade, at Zanzibar in particular. In 1890 Britain handed control of the
important island of Heligoland in the North Sea to Germany in return for control of
Zanzibar. Amazing Grace, a film that portrays the campaign to pass the Act, Act
Against Slavery, equivalent Act of the Parliament of Upper Canada in 1793

42. Slavery Abolition Act 1833 – The Slavery Abolition Act 1833 was an 1833 Act
of the Parliament of the United Kingdom abolishing slavery throughout the British
Empire. The Act was repealed in 1998 as part of a rationalisation of English statute
law. In May 1772, Lord Mansfields judgement in the Somersetts Case emancipated
a slave in England, the case ruled that slavery was unsupported by law in England
and no authority could be exercised on slaves entering English or Scottish soil. In
1785, English poet William Cowper wrote, We have no slaves at home – Then why
abroad, slaves cannot breathe in England, if their lungs Receive our air, that moment
they are free. They touch our country, and their shackles fall, thats noble, and
bespeaks a nation proud. Spread it then, And let it circulate through every vein, by
1783, an anti-slavery movement to abolish the slave trade throughout the Empire
had begun among the British public. In 1793 Lieutenant-Governor of Upper Canada
John Graves Simcoe signed the Act Against Slavery, passed by the local Legislative
Assembly, it was the first legislation to outlaw the slave trade in a part of the British
Empire. In 1808, Parliament passed the Slave Trade Act of 1807, which outlawed
the slave trade, the Royal Navy established the West Africa Squadron to suppress
the Atlantic slave trade by patrolling the coast of West Africa. It did suppress the
trade, but did not stop it entirely. Between 1808 and 1860, the West Africa Squadron
captured 1,600 slave ships and they resettled many in Jamaica and the Bahamas.
Britain also used its influence to other countries to agree treaties to end their slave
trade. In 1823, the Anti-Slavery Society was founded in London, members included
Joseph Sturge, Thomas Clarkson, William Wilberforce, Henry Brougham, Thomas
Fowell Buxton, Elizabeth Heyrick, Mary Lloyd, Jane Smeal, Elizabeth Pease, and
Anne Knight. William Wilberforce had prior written in his diary in 1787 that his
purpose in life was to suppress the slave trade before waging a 20-year fight on the
industry. During the Christmas holiday of 1831, a slave revolt in Jamaica, known as
the Baptist War. It was organised originally as a strike by the Baptist minister Samuel
Sharpe. The rebellion was suppressed by the militia of the Jamaican plantocracy,
because of the loss of property and life in the 1831 rebellion, the British Parliament
held two inquiries. The results of these contributed greatly to the abolition of slavery
with the Slavery Abolition Act 1833. The Act had its third reading in the House of
Commons on 26 July 1833 and it received the Royal Assent a month later, on 28
August, and came into force the following year, on 1 August 1834

43. Christianity in Africa – Christianity in Africa began in Egypt in the middle of

the 1st century. By the end of the 2nd century it had reached the region around
Carthage, both the Ethiopian and Eritrean Orthodox churches profess their own
distinct religious customs, a unique canon of the Bible and unique architectures.
Neither of these communities of Christians in the Horn of Africa are the product of
European missionary work, Christianity is embraced by the majority of the
population in most Southern African, Southeast African, and Central African states
and others in some parts of Northeast and West Africa. The Coptic Christians make
up a significant minority in Egypt, the World Book Encyclopedia has estimated that
in 2002 Christians formed 80% of the continents population, with Muslims forming
20%. In a relatively short time, Africa has gone from having a majority of followers
of indigenous, traditional religions, to being predominantly a continent of Christians,
since 2013, traditional African religions are declared as the majority religion only in
Togo. Importantly, today within most self-declared Christian communities in Africa,
there is significant and sustained syncretism with African Traditional Religious
beliefs, mark the Evangelist became the first bishop of the Orthodox Church of
Alexandria in about the year 43. At first the church in Alexandria was mainly Greek-
speaking, by the end of the 2nd century the scriptures and liturgy had been translated
into three local languages. Christianity in Sudan also spread in the early 1st century,
Christianity also grew in northwestern Africa. The churches there were linked to the
Church of Rome and provided Pope Gelasius I, Pope Miltiades and Pope Victor I,
all of them Christian Berbers like Saint Augustine, at the beginning of the 3rd
century the church in Alexandria expanded rapidly, with five new suffragan
bishoprics. At this time, the Bishop of Alexandria began to be called Pope, in the
middle of the 3rd century the church in Egypt suffered severely in the persecution
under the Emperor Decius. Many Christians fled from the towns into the desert,
when the persecution died down, however, some remained in the desert as hermits
to pray. This was the beginning of Christian monasticism, which over the years
spread from Africa to other parts of the Gohar. The early 4th century in Egypt began
with renewed persecution under the Emperor Diocletian, the conventional historical
view is that the conquest of North Africa by the Islamic Umayyad Caliphate between
AD 647–709 effectively ended Catholicism in Africa for several centuries. However,
new scholarship has appeared that disputes this, there are reports that the Roman
Catholic faith persisted in the region from Tripolitania to present-day Morocco for
several centuries after the completion of the Arab conquest by 700. A Christian
community is recorded in 1114 in Qala in central Algeria, there is also evidence of
religious pilgrimages after 850 to tombs of Catholic saints outside the city of
Carthage, and evidence of religious contacts with Christians of Arab Spain. Local
Catholicism came under pressure when the Muslim regimes of the Almohads and
Almoravids came into power, by 1830, when the French came as colonial conquerors
to Algeria and Tunis, local Catholicism had been extinguished. As of the last census
in Algeria, taken on 1 June 1960, in 2009, the UNO counted 45,000 Roman Catholics
and 50,000 to 100,000 Protestants in the Algeria. Conversions to Christianity have
been most common in Kabylie, especially in the wilaya of Tizi-Ouzou, in that
wilaya, the proportion of Christians has been estimated to be between 1% and 5%

44. Timeline of Christian missions – This timeline of Christian missions chronicles

the global expansion of Christianity through a listing of the most significant
missionary outreach events. 34 - In Gaza, Philip baptizes a convert, an Ethiopian
who was already a Jewish proselyte,34 - Saul of Tarsus is converted, and becomes
Paul. 39 - Peter preaches to a Gentile audience in the house of Cornelius in Caesarea
Maritima,42 - Mark goes to Alexandria in Egypt 47 - Paul begins his first missionary
journey to Western Anatolia, part of modern-day Turkey via Cyprus. It was said that
when Gregory became bishop there were only 17 Christians in Pontus while at his
death thirty years there were only 17 non-Christians. They are taken as slaves to the
Ethiopian capital of Axum to serve in the royal court and she married a Danish
missionary, William Rasmussen, whom she met during the voyage. 1892 - Redcliffe
College, Centre for Mission Training founded in Chelsea, London 1892 - Open Air
Campaigners was founded in Sydney, for seven years she will work as an American
Board missionary in Elazığ in the Ottoman Empire. Her letters home will be
published in a book titled Great Need over the Water, the work of Canadian Baptists
led to the guarantee of freedom of religion in Bolivia in 1905. P. Today it is known
as European Christian Mission International,1905 - Gunnerius Tollefsen is
converted at a Salvation Army meeting under the preaching of Samuel Logan
Brengle. Later he would become a missionary to the Belgian Congo and then first
mission secretary of the Norwegian Pentecostal movement,1905 - Sadhu Sundar
Singh, an Indian missionary, former adherent of Sikhism, begins his ministry as
sadhu preaching in Northern India and Tibet. From 1918-1922, he travels to preach
throughout the world,1906 - The Evangelical Alliance Mission opens work in
Venezuela with T. J. T. T. Studd reports a movement in the Congo 1914 Paul Olaf
Bodding completes his translation of the Bible into the Santali language. 1915 -
Founded in 1913 in Nanjing, China as a womens Christian college, Ginling College
officially opens with eight students and it was supported by four missions, the
Northern Baptists, the Christian Church, the Methodists, and the Presbyterians. 1916
- Rhenish missionaries are forced to leave Ondjiva in southern Angola under
pressure from the Portuguese authorities, by then, four congregations existed with a
confessing membership of 800. 1949 - Southern Baptist Mission board opens work
in Venezuela, Mary Tripp sent out by CEF Child Evangelism Fellowship to the
Netherlands. S, missionaries Jim Elliot, Pete Fleming, Edward McCully, Nate Saint,
and Roger Youderian are killed by Huaorani Indians in eastern Ecuador. Though
severely wounded in both legs, missionary pilot Kevin Donaldson landed the plane
on the Amazon River. Zakaria Botros begins his television and internet mission to
Muslims in North Africa, the Middle East, Central Asia, and western countries,
resulting in thousands of conversions. 2004 - Four Southern Baptist missionaries are
killed by gunman in Iraq 2006 - Abdul Rahman, missionary Vijay Kumar is publicly
stoned by Hindu extremists for Christian preaching. Biographical dictionary of
Christian missions, Simon & Schuster Macmillan,1998 Bainbridge, around the
World Tour of Christian Missions, A Universal Survey 583 pages, full text online
Barrett, David, ed