The Gospel of Freedom and Power: Protestant Missionaries in American Culture after World War II

Notes

167 Notes INTRODUCTION 1. Michener, Hawaii, author’s note. 2. For a less sympathetic reading of Michener, see Hutchison, Errand to the World. On Hawaii in the context of American thinking about Asia, see Klein, Cold War Orientalism. 3. Michener, Hawaii, 761. 4. Ibid., 353. 5. Novels do not necessarily reflect the opinions of their authors. In Hawaii’s case, however, the book reiterated themes Michener took up in his nonfiction writing. See, for example, Michener, “‘Aloha’ for the Fiftieth State.” 6. See, for example, Feldstein, Motherhood in Black and White, 9–11; McAlister, Epic Encounters, 4–8; Klein, Cold War Orientalism, 6–17. 7. On the United States’ liberal democratic internationalist policy and its relationship to the Cold War, see Layne and Schwarz, “American Hegemony ,” 5. Political scientists use liberal democratic internationalism and Wilsonianism more or less interchangeably, although the former’s roots precede Wilson’s presidency. See, for example, Smith, America’s Mission, 7. Walter Russell Mead explores various strands of U.S. foreign policy and tightly connects Wilsonianism with missions in Special Providence. 8. McDougall, Promised Land, Crusader State, 145. 9. Stephanson, Manifest Destiny, 125. 10. Christopher, “America’s Leadership,” 6. 11. Scholars of international relations have a lively debate about the efficacy of Wilsonianism and the extent to which it has actually guided policy. For a historiography of the debate, from a realist perspective, see Ambrosius, “Woodrow Wilson.” For a celebratory appraisal of Wilsonianism, see Ninkovich , Wilsonian Century. 12. See, for example, Brands, Devil We Knew, 12–17. 13. The literature on the American missionary movement is vast, although work that focuses on the impact of the movement in the United States is not. See Bays and Wacker, “Many Faces.” For overviews of the movement, see Hutchison, Errand to theWorld; Hill, “Missionary Enterprise”; Robert, American Women in Mission. One of the persistent questions regarding missions is their relationship to cultural imperialism. My work looks at the question of power from another angle—one I believe does more to illuminate actual 168 Notes to Pages 10–17 power dynamics than does the cultural imperialism debate. Nonetheless, that debate has been a significant one in the field. See, for example, J. Hunter, Gospel of Gentility; Schlesinger, “Missionary Enterprise”; Porter, “Cultural Imperialism ”; Dunch, “Beyond Cultural Imperialism.” 14. On missions to Native Americans, see especially Axtell, Invasion Within; Bowden, American Indians; Wheeler, To Live upon Hope. 15. Makdisi, Artillery of Heaven, 31. On millennialism and missions, see Rogers, “Bright and New Constellation.” 16. For differing perspectives on the reasons for Anderson’s policies, see Hutchison, Errand to the World; Harris, “Denominationalism and Democracy .” On the women’s missionary movement, see Robert, American Women in Mission; Hill, World Their Household; Wills, “Mapping Presbyterian Missionary Identity.” 17. Beecher, A Plea for the West, 83–84. 18. Strong, Our Country; Edwards, “Forging an Ideology.” 19. Dennis, Christian Mission and Social Progress, 47–48. 20. On the fundamentalists-modernist controversy and missions, see Lian, Conversion of the Missionaries; Marsden, Fundamentalism and American Culture ; Patterson, “Loss of a Protestant Missionary Consensus”; Hill, World Their Household; Wacker, “Second Thoughts on the Great Commission.” On the growth of faith missions, see Robert, “Crisis of Missions”; Robert, Occupy Until I Come. 21. Hutchison, Between the Times; Carpenter, Revive Us Again. 22. Although a small denomination in the United States (around forty thousand members), the Free Methodists have a robust missionary force and have become vastly more numerous overseas than they are at home.Thus they proved an apt place to study the dynamics between Americans and their coreligionists abroad. As a denomination, the Free Methodists are solidly within American evangelicalism. They were founding members of the National Association of Evangelicals (NAE) and members of their board of bishops have occupied chairs in the NAE’s administration. Through their six churchsponsored colleges, they have a greater institutional presence in American evangelicalism than their numbers might suggest. 23. The UMC and its predecessor churches boast the greatest number of members among mainline congregations. The Methodists have also considered themselves “America’s Church,” so they proved particularly apropos as subjects of a study that looks at “The American Century.” They, like the Free Methodists, have extensive and easily accessible archives, and boast churches like Myers Park UMC in Charlotte, North Carolina, with congregational archives . 24. Recent major works that combine cultural history with a focus on Notes to Pages 19–24 169 Americans’ considering their country’s role in...