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A play performed at the Fifth Assembly of the World Council of Churches (WCC) in Nairobi in 1975 depicted the three main oppressors of Africa. First on stage was an Arab slave-trader, who stole the Africans' bodies. Next came the European colonialist, thief of the Africans' land. Finally the wcc depicted a Christian missionary, who took the Africans' culture.

Modern historical scholarship has been harshly critical of "colonial missionaries." That Christianity was an agent of colonialism is so widely assumed, it has become, in the words of Brian Stanley, "one of the unquestioned orthodoxies of general historical knowledge."

Why the negative reaction? The benefits of the missionaries' involvement are obvious: hospitals, schools, colleges, commercial ventures, abolition of slavery, development projects, literacy programs, and improved agricultural methods. But the benefits came at a cost.

Early missionaries to Africa are most frequently faulted for collaborating with colonial powers. The missionary and colonial administrator were viewed as partners in crime.

Some missionaries were so elated by the added security and development promised by colonial overlords, they crossed the boundaries of Christian morality to advance the colonialist cause. In 1888 Charles Helm of the London Missionary Society deliberately cheated the Ndebele king Lobengula out of his land by mistranslating a crucial document from South African businessmen working with Cecil Rhodes.

Critics sometimes blame the doctrine of providence: if God brought civilization to Africa at the same moment he was sending his gospel, missionaries reasoned, then should not the missionary work with the colonial government rather than oppose it?

It is not hard to find statements by missionaries supporting colonial intrusion. Johann Krapf, the first missionary to eastern Africa, openly supported British intrusion into Ethiopia. Livingstone too hoped to plant the Union Jack in Africa, writing before his Zambezi Expedition: "All this ostensible machinery has for its ostensible object … the promotion of civilization, but I hope it may result in an English colony in the healthy highlands of central Africa."

On the other hand, missionaries also believed God had given them the opportunity to use their position to sensitize others about the injustices of colonialism.

Missionary criticisms of colonialism are also easy to come by. Alexander Mackay, a Church Missionary Society (CMS) missionary in Uganda, faulted the colonial policy of his own government: "In former years, the universal aim was to steal the African from Africa. Today the determination of Europe is to steal Africa from the African."

Though Henry Venn, secretary of the CMS, had insisted early in the 1800s that African churches should be self-governing, self-supporting, and self-propagating, by the end of the century, this vision had been lost.

In the famous case of Bishop Samuel Ajayi Crowther of Nigeria, the first African bishop of the Anglican church, white missionaries undermined his authority and wrongly discredited his work. After his resignation, he was replaced by a white missionary.

As colonialism advanced, the spirit of paternalism replaced the older strategy of Africanization. New missionaries to South Africa were told, "Here we don't shake hands with Africans." For many the African was the child who needed to be brought along slowly before power could be shared.

While unbiblical paternalism is a historical fact, beyond it lay a plan for discipleship. The concept allows a period of tutelage under a "master"—but only as a step to empowering the disciple to leadership. Even the most paternalistic missionaries believed in training nationals for evangelism and church planting.

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