{"id":22,"date":"2026-07-14T13:05:48","date_gmt":"2026-07-14T12:05:48","guid":{"rendered":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/chapter\/chapter-2-the-church-missionary-society-and-the-call-to-india\/"},"modified":"2026-07-15T14:29:31","modified_gmt":"2026-07-15T13:29:31","slug":"chapter-2-the-church-missionary-society-and-the-call-to-india","status":"publish","type":"chapter","link":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/chapter\/chapter-2-the-church-missionary-society-and-the-call-to-india\/","title":{"raw":"CHAPTER 2: THE CHURCH MISSIONARY SOCIETY AND THE CALL TO INDIA","rendered":"CHAPTER 2: THE CHURCH MISSIONARY SOCIETY AND THE CALL TO INDIA"},"content":{"raw":"<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Learning Objectives<\/span><\/strong><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">By the end of this chapter, you should be able to:<\/span><\/p>\n\n<ul>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Explain the origins and theological orientation of the Church Missionary Society<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Trace the expansion of CMS work in India during the early 19th century<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Understand why Travancore became a focus of CMS attention<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Identify key figures in the early Travancore mission<\/span><\/p>\n<\/li>\n<\/ul>\n\n<hr>\n\n<h3><span class=\"\">2.1 The Founding and Vision of the Church Missionary Society<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The Church Missionary Society was born from the evangelical revival that swept through Britain in the late 18th century, a movement that placed personal conversion, biblical authority, and active Christian service at the centre of religious life. While the older Society for the Propagation of the Gospel (SPG, founded 1701) represented the established Church of England's approach to mission, a group of evangelical clergy and laypeople, including the prominent abolitionist William Wilberforce and the former slave trader turned clergyman John Newton, believed that a new organisation was needed\u2014one animated by evangelical zeal and committed to taking the Christian message to every corner of the globe.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS was founded on 12 April 1799 at a meeting in London, originally under the name \"The Society for Missions to Africa and the East.\" Its founding statement declared that \"it is the duty of the people of God to contribute, according to their abilities, toward the sending forth of missionaries to the heathen.\" From its inception, the Society emphasised several principles that would shape its work: the priority of evangelism, the translation of scripture into vernacular languages, the training of indigenous leadership, and the use of education as a means of access and transformation.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS drew its support primarily from the middle and upper classes of British society, with a particularly strong base among the evangelical networks that crisscrossed the country. Local associations raised funds, prayed for missionaries, and maintained correspondence with workers in the field. The headquarters in Salisbury Square, London, exercised general oversight, but much initiative rested with missionaries on the ground, who often had to make critical decisions without waiting months for instructions to arrive by sea.<\/span><\/p>\n\n\n<hr>\n\n<h3><span class=\"\">2.2 Early CMS Missions in India<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">India was among the CMS's earliest fields of engagement. The Society's first missionaries to India arrived in 1814, just two years before Bailey himself would sail. The timing was significant: the East India Company had long resisted missionary activity in its territories, fearing that interference with local religious customs would provoke unrest and threaten commercial interests. The Charter Act of 1813, which renewed the Company's monopoly, included a clause\u2014pushed through by Wilberforce and the evangelical lobby in Parliament\u2014that permitted missionary activity and even established an Anglican bishopric in Calcutta.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The early CMS stations in India were concentrated in the Bengal Presidency and the Madras Presidency. In Calcutta, missionaries engaged with the complex intellectual world of Bengali Hinduism and the emerging phenomenon of Hindu reform. In Madras, the focus fell on the Tamil population and on educational institutions. The strategy, developed through experience and reflection, involved what became known as the \"institutional approach\": establishing schools, printing presses, and hospitals as platforms from which the Christian message could be communicated and demonstrated.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS was not the only missionary society active in India. The Baptist Missionary Society, whose most famous representatives were William Carey, Joshua Marshman, and William Ward at Serampore, had been working in Bengal since 1793 and had developed an impressive printing and translation operation. The London Missionary Society maintained stations in south India as well. Relations among these societies were generally cooperative, and the CMS benefited from the experience and linguistic work of its Baptist predecessors.<\/span><\/p>\n\n\n<hr>\n\n<h3><span class=\"\">2.3 The Call for a Mission in Travancore<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The specific impetus for a CMS mission in Travancore came not from London but from India itself. Colonel John Munro, the British Resident in Travancore from 1811 to 1819, was a man of deep evangelical conviction who believed that his political position carried spiritual responsibilities. Observing the Syrian Christian community, with its ancient heritage but, in his view, its degraded spiritual state, Munro became convinced that a mission to revive and reform this community could have transformative effects throughout Travancore society.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Munro began a correspondence with the CMS in London, arguing the strategic importance of Travancore. The region was accessible from the sea and politically stable under a friendly ruler. The presence of the Syrian Christians offered a natural bridge between European missionaries and Indian society. And the permission of the Maharaja's government seemed likely, given the Resident's influence.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS leadership was initially cautious. Funds were limited, and the Society had only recently committed to work in other parts of India. But Munro's persistence, combined with the evangelical conviction that opportunities were providentially provided, eventually won the day. In 1815, the CMS agreed to send missionaries to Travancore, with the primary aim of working among the Syrian Christians to promote spiritual renewal and biblical literacy.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">It is important to note the nature of the initial CMS vision for Travancore. The intention was not to convert Hindus directly\u2014a politically sensitive undertaking that might have jeopardised the mission's welcome\u2014but to reform the existing Christian community, making it a more effective witness within Indian society. This strategy, which Bailey would both implement and eventually transcend, shaped the early years of the Travancore mission.<\/span><\/p>\n\n\n<hr>\n\n<h3><span class=\"\">2.4 The Arrival of the First Missionaries<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The first CMS missionaries to Travancore were Thomas Norton, an ordained clergyman, and his wife, who arrived in 1816. Norton was quickly followed by Benjamin Bailey, Joseph Fenn, and Henry Baker\u2014the four men who would form the core of the mission's first generation. Each brought distinct gifts: Norton provided leadership and preaching; Bailey brought practical skills and linguistic aptitude; Fenn contributed theological depth; Baker offered energy and vision.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The early months were difficult. The missionaries arrived during the monsoon season, when travel was arduous and the climate oppressive. They faced the challenge of learning Malayalam, a language for which few learning resources existed. They had to establish relationships with Syrian Christian leaders who were understandably suspicious of European intentions, given the unhappy history of Portuguese interference. And they had to do all of this while maintaining the goodwill of the Maharaja's government and the British Resident.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Yet the missionaries also encountered openness. Many Syrian Christians welcomed the prospect of biblical education and access to printed scriptures. Rani Gowri Lakshmi Bayi, guided by Colonel Munro, granted permission for the mission's establishment and made available land and financial support for educational work. The foundations of what would become a lasting partnership between the CMS and the Syrian Christian community were laid in these early months.<\/span><\/p>\n\n\n<hr>\n\n<h3><span class=\"\">2.5 The Resident System and Political Support<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The role of the British Resident in facilitating the CMS mission cannot be overstated. Under the subsidiary alliance system, the Resident was officially a diplomatic representative, but in practice he wielded enormous influence over the internal affairs of the princely state. Colonel Munro and his successors used this influence to protect and advance missionary interests.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Munro personally contributed funds for the construction of the \"Old Seminary\" at Kottayam, which would become the centre of CMS educational work. He arranged for the Maharaja to grant tax-free land for mission buildings. And he used his good offices to smooth over the inevitable tensions that arose when missionary activities challenged local customs.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The relationship between missionaries and colonial officials was not, however, always harmonious. The East India Company's policy of religious neutrality meant that Residents after Munro were sometimes less enthusiastic about missionary work. The missionaries themselves were ambivalent about too close an identification with colonial power, aware that it could compromise their spiritual credibility. Bailey would navigate these tensions throughout his career, sometimes benefiting from official support and sometimes chafing against official caution.<\/span><\/p>\n\n\n<hr>\n<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Key Takeaways<\/span><\/strong><\/p>\n\n<ul>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS was founded in 1799 as a product of the evangelical revival in Britain, emphasising personal conversion, biblical translation, and indigenous leadership.<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The opening of India to missionary work after 1813 created opportunities that the CMS rapidly seized.<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The Travancore mission was initiated at the urging of Colonel John Munro, who saw the Syrian Christian community as a strategic focus.<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Thomas Norton, Benjamin Bailey, Joseph Fenn, and Henry Baker formed the first generation of CMS missionaries in Travancore.<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Political support from the British Resident was crucial to the mission's establishment, though the relationship between mission and colonial power was complex.<\/span><\/p>\n<\/li>\n<\/ul>\n\n<hr>\n<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Discussion Questions<\/span><\/strong><\/p>\n\n<ol start=\"1\">\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">How did the evangelical revival shape the CMS's approach to mission differently from older missionary societies?<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">What were the advantages and risks of the CMS strategy of working primarily through the existing Syrian Christian community?<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">In what ways might the relationship between missionaries and colonial officials have compromised the missionary message?<\/span><\/p>\n<\/li>\n \t<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Consider the role of Colonel Munro. Should we understand him primarily as a colonial administrator, a Christian advocate, or something in between?<\/span><\/p>\n<\/li>\n<\/ol>\n\n<hr>\n<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Further Reading<\/span><\/strong><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Neill, Stephen. (1985).\u00a0<\/span><em><span class=\"\">A History of Christianity in India: 1707-1858<\/span><\/em><span class=\"\">. Cambridge University Press.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Stanley, Brian. (2001).\u00a0<\/span><em><span class=\"\">The History of the Baptist Missionary Society, 1792-1992<\/span><\/em><span class=\"\">. T&amp;T Clark. (See especially the early chapters for context on evangelical missions.)<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Ward, Kevin, &amp; Stanley, Brian (Eds.). (2000).\u00a0<\/span><em><span class=\"\">The Church Mission Society and World Christianity, 1799-1999<\/span><\/em><span class=\"\">. Eerdmans.<\/span><\/p>","rendered":"<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Learning Objectives<\/span><\/strong><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">By the end of this chapter, you should be able to:<\/span><\/p>\n<ul>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Explain the origins and theological orientation of the Church Missionary Society<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Trace the expansion of CMS work in India during the early 19th century<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Understand why Travancore became a focus of CMS attention<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Identify key figures in the early Travancore mission<\/span><\/p>\n<\/li>\n<\/ul>\n<hr \/>\n<h3><span class=\"\">2.1 The Founding and Vision of the Church Missionary Society<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The Church Missionary Society was born from the evangelical revival that swept through Britain in the late 18th century, a movement that placed personal conversion, biblical authority, and active Christian service at the centre of religious life. While the older Society for the Propagation of the Gospel (SPG, founded 1701) represented the established Church of England&#8217;s approach to mission, a group of evangelical clergy and laypeople, including the prominent abolitionist William Wilberforce and the former slave trader turned clergyman John Newton, believed that a new organisation was needed\u2014one animated by evangelical zeal and committed to taking the Christian message to every corner of the globe.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS was founded on 12 April 1799 at a meeting in London, originally under the name &#8220;The Society for Missions to Africa and the East.&#8221; Its founding statement declared that &#8220;it is the duty of the people of God to contribute, according to their abilities, toward the sending forth of missionaries to the heathen.&#8221; From its inception, the Society emphasised several principles that would shape its work: the priority of evangelism, the translation of scripture into vernacular languages, the training of indigenous leadership, and the use of education as a means of access and transformation.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS drew its support primarily from the middle and upper classes of British society, with a particularly strong base among the evangelical networks that crisscrossed the country. Local associations raised funds, prayed for missionaries, and maintained correspondence with workers in the field. The headquarters in Salisbury Square, London, exercised general oversight, but much initiative rested with missionaries on the ground, who often had to make critical decisions without waiting months for instructions to arrive by sea.<\/span><\/p>\n<hr \/>\n<h3><span class=\"\">2.2 Early CMS Missions in India<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">India was among the CMS&#8217;s earliest fields of engagement. The Society&#8217;s first missionaries to India arrived in 1814, just two years before Bailey himself would sail. The timing was significant: the East India Company had long resisted missionary activity in its territories, fearing that interference with local religious customs would provoke unrest and threaten commercial interests. The Charter Act of 1813, which renewed the Company&#8217;s monopoly, included a clause\u2014pushed through by Wilberforce and the evangelical lobby in Parliament\u2014that permitted missionary activity and even established an Anglican bishopric in Calcutta.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The early CMS stations in India were concentrated in the Bengal Presidency and the Madras Presidency. In Calcutta, missionaries engaged with the complex intellectual world of Bengali Hinduism and the emerging phenomenon of Hindu reform. In Madras, the focus fell on the Tamil population and on educational institutions. The strategy, developed through experience and reflection, involved what became known as the &#8220;institutional approach&#8221;: establishing schools, printing presses, and hospitals as platforms from which the Christian message could be communicated and demonstrated.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS was not the only missionary society active in India. The Baptist Missionary Society, whose most famous representatives were William Carey, Joshua Marshman, and William Ward at Serampore, had been working in Bengal since 1793 and had developed an impressive printing and translation operation. The London Missionary Society maintained stations in south India as well. Relations among these societies were generally cooperative, and the CMS benefited from the experience and linguistic work of its Baptist predecessors.<\/span><\/p>\n<hr \/>\n<h3><span class=\"\">2.3 The Call for a Mission in Travancore<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The specific impetus for a CMS mission in Travancore came not from London but from India itself. Colonel John Munro, the British Resident in Travancore from 1811 to 1819, was a man of deep evangelical conviction who believed that his political position carried spiritual responsibilities. Observing the Syrian Christian community, with its ancient heritage but, in his view, its degraded spiritual state, Munro became convinced that a mission to revive and reform this community could have transformative effects throughout Travancore society.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Munro began a correspondence with the CMS in London, arguing the strategic importance of Travancore. The region was accessible from the sea and politically stable under a friendly ruler. The presence of the Syrian Christians offered a natural bridge between European missionaries and Indian society. And the permission of the Maharaja&#8217;s government seemed likely, given the Resident&#8217;s influence.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS leadership was initially cautious. Funds were limited, and the Society had only recently committed to work in other parts of India. But Munro&#8217;s persistence, combined with the evangelical conviction that opportunities were providentially provided, eventually won the day. In 1815, the CMS agreed to send missionaries to Travancore, with the primary aim of working among the Syrian Christians to promote spiritual renewal and biblical literacy.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">It is important to note the nature of the initial CMS vision for Travancore. The intention was not to convert Hindus directly\u2014a politically sensitive undertaking that might have jeopardised the mission&#8217;s welcome\u2014but to reform the existing Christian community, making it a more effective witness within Indian society. This strategy, which Bailey would both implement and eventually transcend, shaped the early years of the Travancore mission.<\/span><\/p>\n<hr \/>\n<h3><span class=\"\">2.4 The Arrival of the First Missionaries<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The first CMS missionaries to Travancore were Thomas Norton, an ordained clergyman, and his wife, who arrived in 1816. Norton was quickly followed by Benjamin Bailey, Joseph Fenn, and Henry Baker\u2014the four men who would form the core of the mission&#8217;s first generation. Each brought distinct gifts: Norton provided leadership and preaching; Bailey brought practical skills and linguistic aptitude; Fenn contributed theological depth; Baker offered energy and vision.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The early months were difficult. The missionaries arrived during the monsoon season, when travel was arduous and the climate oppressive. They faced the challenge of learning Malayalam, a language for which few learning resources existed. They had to establish relationships with Syrian Christian leaders who were understandably suspicious of European intentions, given the unhappy history of Portuguese interference. And they had to do all of this while maintaining the goodwill of the Maharaja&#8217;s government and the British Resident.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Yet the missionaries also encountered openness. Many Syrian Christians welcomed the prospect of biblical education and access to printed scriptures. Rani Gowri Lakshmi Bayi, guided by Colonel Munro, granted permission for the mission&#8217;s establishment and made available land and financial support for educational work. The foundations of what would become a lasting partnership between the CMS and the Syrian Christian community were laid in these early months.<\/span><\/p>\n<hr \/>\n<h3><span class=\"\">2.5 The Resident System and Political Support<\/span><\/h3>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The role of the British Resident in facilitating the CMS mission cannot be overstated. Under the subsidiary alliance system, the Resident was officially a diplomatic representative, but in practice he wielded enormous influence over the internal affairs of the princely state. Colonel Munro and his successors used this influence to protect and advance missionary interests.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Munro personally contributed funds for the construction of the &#8220;Old Seminary&#8221; at Kottayam, which would become the centre of CMS educational work. He arranged for the Maharaja to grant tax-free land for mission buildings. And he used his good offices to smooth over the inevitable tensions that arose when missionary activities challenged local customs.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The relationship between missionaries and colonial officials was not, however, always harmonious. The East India Company&#8217;s policy of religious neutrality meant that Residents after Munro were sometimes less enthusiastic about missionary work. The missionaries themselves were ambivalent about too close an identification with colonial power, aware that it could compromise their spiritual credibility. Bailey would navigate these tensions throughout his career, sometimes benefiting from official support and sometimes chafing against official caution.<\/span><\/p>\n<hr \/>\n<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Key Takeaways<\/span><\/strong><\/p>\n<ul>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The CMS was founded in 1799 as a product of the evangelical revival in Britain, emphasising personal conversion, biblical translation, and indigenous leadership.<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The opening of India to missionary work after 1813 created opportunities that the CMS rapidly seized.<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">The Travancore mission was initiated at the urging of Colonel John Munro, who saw the Syrian Christian community as a strategic focus.<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Thomas Norton, Benjamin Bailey, Joseph Fenn, and Henry Baker formed the first generation of CMS missionaries in Travancore.<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Political support from the British Resident was crucial to the mission&#8217;s establishment, though the relationship between mission and colonial power was complex.<\/span><\/p>\n<\/li>\n<\/ul>\n<hr \/>\n<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Discussion Questions<\/span><\/strong><\/p>\n<ol start=\"1\">\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">How did the evangelical revival shape the CMS&#8217;s approach to mission differently from older missionary societies?<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">What were the advantages and risks of the CMS strategy of working primarily through the existing Syrian Christian community?<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">In what ways might the relationship between missionaries and colonial officials have compromised the missionary message?<\/span><\/p>\n<\/li>\n<li>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Consider the role of Colonel Munro. Should we understand him primarily as a colonial administrator, a Christian advocate, or something in between?<\/span><\/p>\n<\/li>\n<\/ol>\n<hr \/>\n<p class=\"ds-markdown-paragraph\"><strong><span class=\"\">Further Reading<\/span><\/strong><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Neill, Stephen. (1985).\u00a0<\/span><em><span class=\"\">A History of Christianity in India: 1707-1858<\/span><\/em><span class=\"\">. Cambridge University Press.<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Stanley, Brian. (2001).\u00a0<\/span><em><span class=\"\">The History of the Baptist Missionary Society, 1792-1992<\/span><\/em><span class=\"\">. T&amp;T Clark. (See especially the early chapters for context on evangelical missions.)<\/span><\/p>\n<p class=\"ds-markdown-paragraph\"><span class=\"\">Ward, Kevin, &amp; Stanley, Brian (Eds.). (2000).\u00a0<\/span><em><span class=\"\">The Church Mission Society and World Christianity, 1799-1999<\/span><\/em><span class=\"\">. Eerdmans.<\/span><\/p>\n","protected":false},"author":1,"menu_order":1,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-22","chapter","type-chapter","status-publish","hentry"],"part":19,"_links":{"self":[{"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/chapters\/22","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/wp\/v2\/users\/1"}],"version-history":[{"count":1,"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/chapters\/22\/revisions"}],"predecessor-version":[{"id":23,"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/chapters\/22\/revisions\/23"}],"part":[{"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/parts\/19"}],"metadata":[{"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/chapters\/22\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/wp\/v2\/media?parent=22"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/pressbooks\/v2\/chapter-type?post=22"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/wp\/v2\/contributor?post=22"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/pressbooks.psgaesthetics.uk\/bailey\/wp-json\/wp\/v2\/license?post=22"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}