Kalu, a., ed. Christianity in West Africa: The Nigerian Story. Ibadan, Articles Nigeria: Daystar Press, 1978. Sanneh, Lamin. Translating theMessage: TheMissionary Impact onCulture. Afigbo, A. E. "Christian Missions and Secular Authorities in Southeast­ Maryknoll, N.Y.: Orbis Books, 1991. ern Nigeria from Colonial Times." In The History of Christianityin __. WestAfricanChristianity: TheReligious Impact. London: C. Hurst, WestAfrica,ed. O. Kalu, pp.187-99. London: LongmanGroup, 1980. 1983. Ajayi, W. O. "The Niger Delta Pastorate Church, 1892-1902." Bulletinof Shenk, W. R.HenryVenn-Missionary Statesman. Maryknoll, N.Y.: Orbis the Society for AfricanChurch History 2, no. 1 (December 1965) : 37­ Books, 1983. 54. Stock, E. TheHistoryoftheChurch Missionary Society: Its Environment, Its Ayandele, E. A. "The Missionary Factor in Northern Nigeria, 1870­ Men, and Its Work. 3 vols. London: CMS, 1899. 1918." In TheHistory of Christianityin West Africa,ed. O. Kalu, pp. Tasie, G. O. M. Christian Missionary Enterprise in the Niger Delta,1864­ 133-58. London: Longman Group, 1980. 1918. Leiden: E. J. Brill, 1978. Fashole-Luke, E. "Archdeacon Dandeson Coates Crowther on the Niger Webster,J. B.TheAfricanChurches AmongtheYoruba,1888-1922. Oxford: Delta Pastorate Church, 1892-1897." Sierra Leone BulletinofReligion Clarendon Press, 1964. 2 (November 1981) : 3-32. Williams, C. Peter. The Ideal of the Self-Governing Church: A Study in Victorian Missionary Strategy. Leiden: E. J. Brill, 1990.

The Legacy of William Taylor

David Bundy

illiam Taylor (1821-1902) is a prominent figure in the Foreign Missions, sought to undercut the legacy of William W history of Methodist missions. During his career as Taylor.' As a result he disappeared from the historiography of missionary, which began with his appointment as missionary to mission; even Stephen Neill and William Hutchison are silent California in 1849 and ended with his retirement in 1896, Taylor, about him.' Who, then, was William Taylor, and what is his more than any other, was responsible for the extension of the legacy? Methodist Episcopal Church beyond the boundaries of Europe and North America. He personally worked on six continents and Taylor as Missionary, to 1875 was instrumental in the establishment of Methodist Churches in Peru, Chile, South India, Burma, Panama, Belize, Brazil, Angola, Taylor'sfather, Stuart(married MarthaE.Hickmanin 1819), was Mozambique, and Zaire. As well, he assisted the Wesleyan converted in a Methodist camp meeting in the hills of Virginia Methodists in Austria, New Zealand, Ceylon (Sri Lanka), South andbecamean evangelist. WilliamTaylor attended thelocal one­ Africa, and throughout the Caribbean. During the Moody cam­ room school, where he received all of his formal education. Like paigns in England (1873-75) he preached as "Mr. Moody's his father, who belonged to the Methodist Episcopal Church, he Coadjutor" at Moody's invitation. As missionary bishop, he also hada religiousexperienceat thePantherGapCampMeeting worked to establish the mission in Liberia as a viable and inde­ (Virginia) and, after a few months of teaching school (1842), pendent church and expanded that effort to indigenous peoples. entered the ministry of the Methodist Episcopal Church. He His travel and the expense of establishing churches was married Ann Kimberlin in 1846. She accompanied him on his financed primarily through the sale of the seventeen books that early travels butthereafter mostly stayed at home to care for their .came from his pen. The sales were encouraged by numerous periodicals that he edited, as well as by the weekly or monthly reports of his exploits, which he submitted to many Methodist and Holiness periodicals. These were read and provided models Taylor, more than any other, for ministry both within and outside of the Methodist tradition. was responsible for the Within the Wesleyan/Holiness traditions he became a crucial figure, but he was appreciated also by Baptists, Friends, Presby­ expansion of the Methodist terians, "Keswickian" evangelicals, and eventually Pentecostals Episcopal Church beyond both in North America and Europe.' Despite this fame and influence, despite having spent the Europe and North America. last twelve years of his career as missionary bishop (1884-96), and despite having established patterns for "self-supporting" missions, writers as diverse as official historians of Methodist five children. The next seven years saw a slow, painful adapta­ mission and Robert Speer, secretary of the Presbyterian Board of tion of alower-class countryyouth to the demand of ministry. In 1845 he became a member of the Baltimore Methodist Confer­ ence. Under the influence of Walter and Phoebe Palmer, he DavidBundy is librarian andassociate proiessor ofchurch historyat Christian became a lifelong advocate of "holiness." He pastored both in Theological Seminary, Indianapolis, Indiana. A UnitedMethodistlayman,he Georgetown and North Baltimore, where he attracted the atten­ isa graduate of Seattle Pacific University,Asbury Theological Seminary, and tion of Bishop BeverlyWaugh of the Baltimore area, who was the theCatholic Universityof Louvain, Belgium. He taughtat Asbury Seminary driving force of Methodist Episcopal missions to the West. before comingto CTS. Waugh recruited Taylor as a missionary to California. With

172 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH a portable church building and his family, Taylor sailed from Taylor left India early in 1875 for England, where he was Baltimoreon April19,1849,roundedSouthAmerica,andarrived invited to preach in the Moody campaigns, often substituting for in San Francisco after a stressful voyage (a child died on route). Moody himself in the main meetings. The British religious press There he avoided the easier and more prosperous sites of minis­ gave him positive coverage, comparing his preaching favorably try to focus on the central "Plaza" area. Here he nursed the sick, with that of Moody. After that brief sojourn, he was back in the aided the impoverished, defended native Americans, ministered swirl of controversy engendered by his concept of self-support­ in Chinese labor camps, and built a church complete with a ing mission. The Methodist Mission Board refused to send out bookroom and a temperance hotel for seamen in the port area. In the missionaries Taylor requested, and so he recruited volun­ order to build the complex, a loan was taken out by the Annual teers, raised funds, and sent them himself, including the first Conference of the Methodist Episcopal Church. In 1856, the Methodist Episcopal missionaries to Burma. Taylor countered uninsured facility burned; as he described it, "rents stopped; mission board claims of irresponsibility, wastefulness, and in­ interest on money went on." subordination with his first foray as mission theorist. The disaster forced Taylor to return to the East, where he endeavored to raise money to repay the loan. He was successful The Pauline Method of Missions as an evangelist, and his book describing his experiences in California sold well, but national financial crises worked against In the midst of the controversy over his activities in South India, his purposes. After continuing his efforts in Canada, he went via Taylor wrote his first missiological essay," It was actually a England (where he wrote a treatise on the U.S. Civil War) to revision of a diary kept during the years in India that described Australia (May 1863-March 1866). In Australia "California Tay­ in detail the failures of the traditional approach to mission and lor," as he was known, proved effective as an evangelist and Taylor's lack of success in the traditional mission context, and raised significant funds for Australian Methodist schools but then chronicled the procedures and results in each city in which little for himself. His son's illness required a climatic change, and self-supporting churches were established. It was a powerful, he had money only to move his family to South Africa (March­ passionate statement. Taylor universalized his claims, arguing October 1866). South African white Christians did not generally respond favorably to his American revivalist style and message, so he went to the black tribes, where he became an effective evangelist South African whites did among the indigenous population. This success led to getting his not respond to Taylor's family back to America and then to Ceylon (December 1866­ October 1870).In eachinstance there were reports thatthousands revivalist style, so he went were "saved and sanctified," mission efforts were transformed, to the blacks instead. persons were "called" to ministry, and institutions were estab­ lished. (We are never told whether the debt in California was repaid.) that all mission should be done on a self-supporting model that Taylor arrived in India, typically penniless, in November gives immediate recognition to churches, irrespective of nation­ 1870,at the invitationof the MethodistEpiscopalmissionary and ality, politics, or geography. Holiness advocate James Thoburn. Here, however, there was no He lacked proof of the theory's viability in other arenas. success among the Indians in the shadow of the mission com­ South America became the site for his grand experiment. On pounds. At loose ends and still impoverished after months of October 16, 1877, Taylor sailed for South America in steerage to fruitless efforts, the disappointed Taylor struck out on his own. survey the situation. Economic, religious, legal, and political He preached in the large cities of southern India and established structures were studied. He secured pledges from South Ameri­ MethodistEpiscopalchurches,therebybreakingthe comityagree­ cans to support missionaries he promised to send, found jobs for ments. Churches were founded in Bombay, Calcutta, and dozens others as teachers of English and agricultural/industrial arts, of other centers. Drawing on his experiences in California and and founded fledgling congregations. A Transit and Building Australia, Taylor established the churches not as missions but as Fund was established by Taylor and Holiness entrepreneurs in self-supporting churches-equal, he argued, to any church in New York to provide for travel and initial capital expenses. North America. He adapted Indian architecture, which, the Missionaries were recruited and sent," This unauthorized mis­ entrepreneurial impoverished missionary noted, allowed sion effort again intensified the conflict with the Methodist churches to be built for a fraction of the price from available Episcopal Mission Board. Holiness leaders and congregations, materials and also did not give offense to Indians. After the however, rallied to his support and fueled his South American congregation was established, he appointed a pastor on site and missions (1878-84). moved on to another city. It was during this conflict that Taylor produced his principal This major expansion of Methodist Episcopal churches was volume on mission theory, Pauline Methods of Missionary Work. not greeted with enthusiasm in the missionary community. The The book set forth the theoretical framework that undergirded Methodist Episcopal mission was embarrassed by the breaking Taylor's missionary enterprise, "a brief exhibit of Pauline meth­ of the comity agreements with the (English) Wesleyan Method­ ods of missionary work." The exposition of the mission theory is ists.' The mission board was angry that this expansion was done remarkably concise. Only the first six and one-half pages (about without permission and that the new churches, at Taylor's in­ eight hundred words) are devoted to the "Pauline method of struction, insisted on receiving no financial support. The board planting the gospel in heathen lands." This is followed by a short initiated a ten-year campaign to discredit the concept of self­ chapter arguing that the methods are "suited to the demands of supporting missions and to force the (eventual) South India this age." The third chapter, on the present outlook for Pauline Conference to accept American money and status structures as self-supporting missions in foreign countries, draws an analogy well as mission board control. between the mission opportunities afforded by the Roman and

October 1994 173 British Empires. There are no recognizable sources otherthan the in the form of dogmatic propositions, and proceed with their profusecitations of Paulinebibli- cal texts. The rest of the volume arguments to prove that those religions of their opponents are all describes the "practicaltests" in India and South America before wrong, and that theirs are all right; but unfortunately, their concluding with sixteen pages of lists of donors! opponents.do not admit the premises on which the attacking Taylor argued that the goal of Pauline mission is indepen­ argument IS based, hence the argument is worthless. . .. The Apostles, as sound logicians, always laid the major premise of dent churches that are self-supporting, entrusted with their own their arguments in the region of admitted truth," governance, and committed to an evangelistic style that enables them to grow according to their own cultural patterns. Mission­ His respect for Asian, African, and South American cultures ar~es. are to model and encourage that development. Paul's is evident in his writings, and his descriptions of peoples and mISSIon endeavors as reported in the Acts of the Apostles and the places has enduring ethnographic value. Contrary to most mis­ bibl~cal Paulineliteratureweretherebyconstruedas the paradig­ sion publicity efforts, he did not seek to portray others in an matic basis for articulating a mission theory. Taylor presented unfavorable light and urged his missionaries to adapt to and the "Pauline plan" in the following list: adopt the host culture. Those who did so needed no furlough, 1. To plant nothing but pure gospel seed. and those who refused to do so should be sent home as soon as 2. Paullaid the entireresponsibilityof Churchworkand Church possible! government upon his native converts, under the immediate Experiencein California,Australia,and Indiahad also taught supervision of the Holy Spirit, just as fast as he and his tried Taylorthatwhenmissionariesinsistedon establishingstructures and trusted fellow-missionaries could get them well orga­ that were expensive to maintain, they made it impossible for a nized, precluding foreign interference. His general adminis­ church to achieve independence and vitality. He notes that the trative bishops were natives of the foreign countries in which ~hurches established by the apostles were "purely self-support­ he planted the gospel; such men as Timothy and Titus. Ing from the start. Its seems never to have entered the minds of 3. Paul"endeavored to keep the unity of the Spiritin the bond of the inspired apostles, nor of the people, that the great work of peace" with the home Jerusalem Churches by all possibilities their high calling, the salvation of the world, required the con­ short of corrupting his gospel seed, or allowing the home struction of costly edifices, with their expensive appendages, to Churches to put a yoke of bondage on his neck, or laying any be called churches, involving a vast outlay of funds, making restrictions on his foreign Churches. dependence on rich men a necessity."? 4. He went and sent, according to the Master, "without purse or There are several recurring themes in Taylor's analysis. The scrip," or an extra coat, or pair of shoes above the actual desire for independence in the mission processes,bothin recruit­ requirements of their health and comfort. ment and acculturation of converts, is primary. The missions are 5. In utilizing for the advancement of Christ's kingdom, and for to be self-supporting with the efforts funded by resources raised the support of its ministers and institutions, all available agencies and resources, he uniformly commenced in Jewish communities which had become indigenous in all the great centres of population throughout the Roman Empire.... As The biblical Paul became a fast as Paul and his fellow-missionaries could get those Jews battleground for competing to receive Christ ... he organized them in the houses of their leading men and women, into self-supporting Churches and mission theories. spiritually aggressive combinations of agency for the salva­ tion of their heathen neighbors. 6. To give permanency and continued aggressive force to his among the target population. Missionary leadership is to be organizings . . . he remained in each centre of work long temporarybutexacting, and missionaries are to model moderate enough only to effect a complete organization . . . (and) to asceticism. These issues were not new with Taylor. What gave develop the Christian character of each member up to the these assertions a revolutionary ring in North American mission standard of holiness." circles were the underlying assumptions. Perhaps the most pro­ . Despite his favorable comparison of the Anglo-Saxon em­ vocativ~ was the assumption of the centrality of indigenous pIres to that of Paul's Rome, for Taylor the British and American economic resources to the mission process, and its corollary that North American or European resources have no advantage or pre~ence did not have inherent value. It was merely a historical accident that should be used to the advantage of proclaiming the I:riority over other resources and may even be counterproduc­ Gospel. He harbored no illusions about the Christian identity of tive to the development of committed indigenous Christian Anglo-Saxon culture. He felt it was in the process of contaminat­ communities in other cultures. His opponents claimed that the ing the native populations, thereby giving Christianity a bad mission board structure was the modern approach to missions; they insisted that the mission agencies receive and channel all name. Mission ~ork that did not address the problem posed by funds, maintain instructional control over converts, and directly he~then ~xpatriates was doomed to failure. The great cities of ASIa,Afnca, and South America with concentrations of Anglo­ supervisethe missionaries. The Americanmissionestablishment Saxons and theirdescendantswere the scenesin which this battle w~~ incapable of understanding the significance of Taylor's should be fought. critique. ':"~at Taylor also argued that one should avoid a confrontational was better understood was the shift in the reading of style when relating to other cultural or religious traditions: the biblical text. In Taylor's early writings, the biblical stories of P~ul' s eXJ:?loits we~e used to illustrate concerns and techniques The modernmethodof mostof the learned advocatesofChristian­ WIth special attention to theological content. In Pauline Methods ity in dealing with Buddhists, Mohammedans, Hindoos, and ofMissionary WorkPaul's missionary activity is taken as a norma­ unbelievers at home and abroad, is to set forth their tenets of belief tive model for modern missions; the Pauline narratives become

174 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH paradigmatic. Thus the biblical Paul became a battleground for the "Pauline Method." His books and articles describing mission competing mission theories. work in India, Latin America, and Africa continued the discus­ sion long after his retirement and death. Proving the Theory: William Taylor as Model It was the life of William Taylor as narrated and interpreted by himself that provided the base for mission theories in the This small missiological essay by itself would not have made a Holiness churches and, eventually, the European Pentecostal long-term impact on mission theory. Taylor's Pauline Method churches." Paul's model received for thousands of missionaries achieved lasting significance because he was able to maintain a its definitive exegesis in the intense entrepreneurial style that public discussionfor nearly two decades. This discussion contin­ remained unwavering in its convictionand that sacrificed all else ued on two levels: (1) the dispute with the Methodist Mission for the cause of the propagation of the Gospel. Board and, more important, (2) the presentation of "scientific There are myriad examples of individuals who became proof" that the method worked by narrating in detail his own missionaries on Taylor's example and sought to accomplish the experiences in manyreligious journals.The twofoci werealways samegoals. These individualsbecamethe theoristsandpractition­ closely related. Taylor, being unaware of the depth of the socio­ ers of the next generation of revivalist mission, including most cultural gulfseparating himand his supportersfrom the mission Holiness and Pentecostal efforts, both in North America and board and their nouveau riche urban constituency, naively Europe and in the so-called Third World. For example, Taylor thought that if he could only demonstrate that the method served as model for Free Methodist Vivian Dake, the Pentecost produced the results the mission board professed to seek, the Bands, and A. B.Simpson.13 WilliamSherman and AnnaAbrams board would legitimate and adopt the theory. The appeal to established the Vanguard Mission, a mission organizationbased popular opinion kept those alienated by the embourgeoisement on Taylor's principles in S1. Louis that influenced the Wesleyan/ of American Methodism after the Civil War supportive of his Holiness and Pentecostal movements." Lela McConnell, con­ cause. vinced of Taylor's program, developed a self-supporting mis­ In 1882 the General Missionary Committee, in support of the sion in eastern Kentucky." Fort Wayne College was moved to mission board, forced Taylor and his missionaries to "locate" in Upland, Indiana, and renamed Taylor University, by which the local churches." Taylor responded by becoming a member of a board and administrators affirmed their independence from local church in the South India conference but stayed in South denominational controls on the model of Taylor's program of America, where he pastored in Coquimbo, Chile, and loosely missional self-reliance. Within European" and Chilean" supervised his missionaries. While there, he was chosen as a lay Pentecostalism, Taylor provided a theoretical basis for local delegate to the 1884 General Conference by the South India autonomy and a model for indigenous mission activity. In the conference, which was still struggling to resist mission board present generation he is being rediscovered in Latin American domination and funds. At the 1884 General Conference of the Pentecostal missiology." He thus had a formative influence on MethodistEpiscopalChurchin Philadelphia,Pennsylvania,Tay­ the Holiness and Pentecostal movements, the eleventh and third lor was elected missionary bishop for Africa." As part of a largest Christian communions respectively. He also inspired compromise arrangement, the mission board agreed to continue numerous Methodist missionaries. Among Methodist mission­ the "self-supporting" tradition of the new Methodist Episcopal aries to India, for example, he was the inspiration of, among churches in South America. This arrangement was continued others, J. and 1. Thoburn, E.Stanley Jones, J. Waskom Pickett, until Taylor's retirement, when the board asserted more direct FrederickBohn Fisher, and E. A. Seamands. In many ways it was control of local mission activity and churches, a move that led to Taylor who is primarily responsible for the rapid expansion of the development of Pentecostalism in Chile and Peru. the Methodist EpiscopalChurchin the late nineteenth century. It As missionary bishop (1884-96), Taylor had more visibility was the theory of Pauline methods modeled by his life that but no success in changing the ecclesiastical and mission board achieved that legacy. As a theorist who wrote before Nevius and structures. He also had no success in weaning the Methodist Allen, William Taylor deserves attention as an eminent mission Church in Liberia from the board's supervision and financial thinker. infusions. Always clear, often strident, he continued to argue for Notes------­ 1. For a detailed analysis of Taylor's life, ministry, and publishing John Paul, The Soul Digger; or, The Lifeand Times of William Taylor history, see D. Bundy, "Bishop William Taylor and Methodist Mis­ (Upland, Ind.: Taylor Univ. Press, 1928), adds little to the works of sion: A Study in Nineteenth Century Social History," Methodist Taylor. William Taylor contributed many autobiographical state­ History 27, no. 4 (July 1989): 197-210; 28, no. 1 (October 1989): 2-21. ments, the most comprehensive being StoryofMy Life: An Accountof Taylor's papers have not been located and probably no longer exist. whatI havethoughtand saidanddonein my ministry ofmorethanfifty­ Most extant letters and other relevant unpublished works are men­ three years inChristian lands andamongtheheathen, writtenbymyself,ed. tioned in the above article. John Redpath (New York: Eaton and Mains, 1895); British edition, 2. W. Crawford Barclay, The History of Methodist Missions, vol. 3: The William Taylor of California, Bishop of Africa, an Autobiography (Lon­ Methodist Episcopal Church, 1845-1939: Widening Horizons (NewYork: don: Hodder and Stoughton, 1897). Board of Missions of the Methodist Church, 1957); Robert E. Speer, 4. Taylor's breaking of the comity agreements was a major issue at the Servants of the King (New York: Young People's Movement of the first Methodist Ecumenical Conference, held in London in 1881. United States and Canada, 1910). 5. William Taylor, Four Years' Campaign in India(London: Hodder and 3. Stephen Neill, A HistoryofChristian Missions, Pelican History of the Stoughton; New York: Nelson and Phillips, 1875). Church, 6 (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 6. Taylor's account was published as Our South American Cousins 1964); William R. Hutchison, Errand totheWorld: American Protestant (London: Hodder and Stoughton, 1878; New York: Nelson and Thought andForeign Missions (Chicago: Univ. of Chicago Press, 1987). Phillips). The only biography, the quaintly titled work of the Holiness scholar 7. William Taylor, Pauline Methods of Missionary Work (Philadelphia:

October 1994 175 National Association for the Promotion of Holiness, 1879),pp. 5-9. 13. T. H. Nelson, TheLifeandLabors ofRev.Vivian A. Dake (Chicago: T. B. 8. Ibid., pp. 31-32 Arnold, 1894); A. B. Simpson, Larger Outlooks on Missionary Lands 9. Ibid., p. 33. (New York: Christian Alliance Publishing Co., 1893). 10. The hierarchy's intent was to reassert control over Methodist clergy, 14. Detailed in the Vanguard, which is only partially preserved at the insisting that they would lose their Methodist ecclesiastical standing Missouri State Historical Society, Columbia, Mo. if they remained in missionary activity not approved, controlled, 15. Lela G. McConnell, The Pauline Ministry in the KentuckyMountains and funded by the Methodist Mission Board. This effort failed, as (Berne, Ind.: Economy Printing, 1972). only one of the Taylor missionaries left the field of service to return 16. See, for example, T. B. Barratt, "Bishop William Taylor," Kristelig to the United States. It is also worth noting that, contrary to the tidende 18, no. 23 (June 7, 1889):179; O. Nilsen, Ut i all verden (also: practice of the established mission boards, Taylor recruited women Filadelfiaforlaget, 1981);D. Bundy, "T. B.Barratt'sChristiania (Oslo) (including single women) without prejudice and appointed them to City Mission: A Study in the Intercultural Adaptation of American positions in which they were able to design, found, and direct their and British Voluntary Association Structures," in Crossing Borders, own mission programs. Conference on Pentecostal and Charismatic Research in Europe 11. The election of Taylor as missionary bishop was the result of a (Zurich: n.p., 1991), pp. 1-15. remarkableandunorganizedcoalition. The missionboardattempted 17. J. B. A. Kessler, [r., A Study of the Older Protestant Missions and to control him with a salary and remove him from South America; Churches in Peru and Chile, with Special Reference to the Problems of Holiness advocates saw him as their representative; racist Methodist Division, Nationalism, and Native Ministry (Goes: Oosterbaan en Le Episcopal clergy and laity used his election to avoid being forced to Cointre,1967). confront the idea of electing an African-American bishop. On this, 18. Ruben Zavala Hidalgo, Historia de las Asambleas de Dios del Peru see D. Bundy, "Bishop William Taylor," part 2, pp. 10-12. For the (Lima: Ediciones Dios es Amor, 1989). Much of the fabled Latin larger cultural context, see Victor B.Howard, Religion andtheRadical American Pentecostalism (as in China, India, and Africa) traces its Republican Movement, 1860-1870 (Lexington: Univ. Press of Ken­ origins back to European, especiallyScandinavianand British, roots, tucky,1990). the chief theorists and practitioners of which were influenced by 12. This is explored in detail in "Pauline Methods: The Mission Theory Taylor through T. B. Barratt. of William Taylor," in D. Bundy, "Holiness unto the Lord: The Cultual Structure of Wesleyan/Holiness Evangelicalism" (type­ script).

Bibliography

Selected Works by William Taylor Taylor also edited a number of periodicals, the most important of which 1856 Seven Years' Street Preaching in San Francisco, California: are African News (1889-94), Illustrated Christian World (1894-98), and Embracing Indigents, TriumphantDeath Scenes, etc.Ed. W. P. Illustrated Africa(1891-96), There appears to be no significant collection Strickland. New York: Carlton and Porter. of manuscript materials. Individual letters are scattered throughout the 1858 California LifeIllustrated. New York: Carlton and Porter. United States in the personal papers of his correspondents. However, much of his correspondence (together with appeals from his supporters) 1862 Cause andProbable ResultsoftheCivilWarinAmerica: Facts for appears to have been published in various periodicals, including the the People of Great Britain. London: Simpkin, Marshall. Christian Advocate (various regional editions), the Gospel in All Lands, the 1868 TheElection ofGrace. London: Hodder and Stoughton; New Guide to Holiness, Zion's Herald, Divine Life, the Vanguard, and Indian York: Carlton and Lanahan. Witness,as well as his own publications. 1875 Four Years' Campaign in India. London: Hodder and Stoughton; New York: Nelson and Phillips. Selected Works about Taylor 1878 Our South American Cousins. London: Hodder and Arms, Goodsil F. Historyofthe William Taylor Self-Supporting Missionsin Stoughton; New York: Nelson and Phillips. South America. New York: Methodist Book Concern, 1921. 1879 Pauline Methods ofMissionary Work. Philadelphia: National Barchwitz-Klauser,O. von. Six Years with William Taylor in SouthAmerica. Association for the Promotion of Holiness. Boston: McDonald and Gill, 1885. 1882 Ten Years of Self-Supporting Missions in India. New York: Bundy, David. "Bishop WilliamTaylor and Methodist Mission: A Study Phillips and Hunt. in Nineteenth Century Social History. Part I: From Campmeeting 1885 AfricaIllustrated: Scenes from DailyLifeontheDarkContinent, Convert to International Evangelist." Methodist History27,no. 4 (July with Photographs Secured in Africaby Bishop William Taylor, 1989):197-210. Dr. Emil Holub, and the Missionary Superintendents. New ___ . "Bishop William Taylor and Methodist Mission: A Study in York: Illustrated Africa. Nineteenth Century Social History. Part II: Social Structures in 1895 StoryofMy Life: An AccountofwhatI havethoughtandsaidand Collision." MethodistHistory 28, no. 1 (October 1989):2-21. donein my ministry of morethanfifty-three years in Christian ___ . "Pauline Methods: The Mission Theory of William Taylor." In landsandamongtheheathen, written bymyself.Ed. John Clark "Holiness unto the Lord: The Cultural Structures of Wesleyan/ Redpath, engravingsby FrankBeard. NewYork:Eatonand Holiness Evangelicalism" (typescript). Mains. British edition: William Taylor ofCalifornia, Bishop of ___ . "Wesleyan Holiness Mission Theory." In "Holiness unto the Africa,an Autobiography. Revised with a preface by C. G. Lord: The Cultural Structures of Wesleyan/Holiness Evangelical­ Moore. London: Hodder and Stoughton, 1897. ism" (typescript). Davies, E. TheBishop ofAfrica; or,TheLifeof William Taylor, D.D.,with an 1898 TheFlaming Torch in Darkest Africa,with an introduction by Account of the Congo Country and Mission. Reading, Mass.: Holiness Henry M. Stanley. New York: Eaton and Mains. Book Concern, 1885. Paul, John. The Soul Digger; or, The Life and Times of William Taylor. Upland, Ind.: Taylor Univ. Press, 1928.

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