From Bangkok to Bishkek, Budapest to Bogotá. Kenneth D. MacHarg
are different from congregations in the homeland.
There are many common characteristics among the more than 3,000 such congregations, however, one can easily say that each of those is distinctly different and difficult to compare to others. While many may classify themselves as multi-denominational, each congregation’s theological and ecclesiastical profile is shaped by the denominational background of those who formed it or those who have influenced it in more recent times. Therefore, although a church founded by Presbyterian missionaries or lay people may bear a resemblance to its roots, eventually, with the frequent turn-over of leadership and membership, it may change to reflect a more formal liturgical style or adapt to a more evangelical theology. Given that many churches call pastors from a variety of denominational backgrounds over the years, it is no wonder that some will eventually become a melting pot of various denominational backgrounds or change their characteristics with the ebb and flow of pastors and lay leadership.
Thus, while ICs are frequently characterized as being multidenominational and multinational, a particular church may reflect a North American way of doing things under the influence of leadership from that region. Years later, however, one could be excused for thinking its background is British or Australian as others come in and bring with them their practices and understandings of what a church might be.
For the purposes of this book, we will include under the title “international congregations” those churches in, primarily but not limited to, non-English speaking countries which serve third-culture people (i.e. primarily expats as well as locals with international experience). These churches are largely characterized as being multinational and multi-denominational individual supporting church.2
So, why write a history of a movement that, while global, is little known in the home countries of those who make up their constituencies?
First, this history is important because the international congregations reflect a long trajectory of ministry which has had a global impact, even when known only to a few.
Second, as will be illustrated, these churches have roots in not only ecclesiastical settings, but in the political, cultural and religious nature of English-language cultures going back for over four centuries. The establishment of British Anglican international churches goes hand in hand with the development of the British Empire which dates back to the late 1500s and expanded to the four corners of the earth. After all, the expression that the sun never sets on the British Empire denotes its global outreach and the spread of the gospel to those lands. In turn, the development of American global influence and expansion which began in the early 1800s was strongly tied to the planting of Union or American churches from Europe to Latin America, Asia, Africa and points in between. Finally, the onset of globalization in modern times coincided with the rise to prominence of the American evangelical churches and their expanded missionary outreach globally which included the planting of hundreds of new, English-language, expat churches.
Third, as I have been blessed to serve a number of ICs around the world and to attend several international gatherings of pastors, I have noted that many pastors are unaware of the history of this style of ministry. Too often they do not know that they share their work with other similar churches in the very communities where they labor.
Finally, as the baton is passed to a new generation of IC members and pastors, it is obvious that most are unaware of the length, width and depth of these ministries. As my generation retires and dies out this rich history will, I’m afraid, be lost, ignored and lose what it has to teach to those who labor in the expat field in the generations to come.
Several years ago I vowed that I would never write another book. Not that writing is that difficult—it comes rather easily to me. It’s the publishing and distribution of books that is a difficult task (what I call a “royal pain” in my more private moments) and I really didn’t want to go through it again.
Then, two events occurred almost simultaneously.
The first was the privilege of helping two men much younger than I explore the possibility of serving an IC. One accepted a call to serve an international church in Central America, the other who was living in Hong Kong and doing seminary work online, responded to my suggestion that he look into ICs by asking for information. It was refreshing and fulfilling to know that a new generation is stepping forward to continue and move the ministry of international congregations into the future.
The second was the opportunity to personally see the continued outreach of the three main streams of IC establishment while on a five week trip to Asia. On that journey my wife and I were able to visit buildings that once held vibrant Union Churches in cities throughout China and which now maintain a silent witness to those who served, worshipped and ministered there. In addition, we were privileged to worship in an historic English-language, Anglican church still serving one of Asia’s dynamic cities. And, we were able to also visit new, vibrant ICs ministering to today’s young expats in some of those same cities.
As will be explained more fully in the next section, three streams of IC development mark the worldwide expansion of English-language expat churches.
The first, the Scottish/British/Anglican stream, began over 400 years before this book was written, and has seen the planting of hundreds of English, Presbyterian and Anglican churches not only in British Commonwealth countries, but in numerous nations around the world.
In Hong Kong, we worshipped in the historic St. Andrew Anglican Church, the oldest English-language church in the Kowloon district of the island. The church’s website reports that While St Andrew’s commenced its life as a church for the expatriate community, it is now an international church with 90% of those attending considering Hong Kong as their home.
The idea of building an Anglican church in Kowloon was first suggested in 1897 but no progress was made until 1904, when Sir Catchick Paul Chater offered HK$35,000 to finance the construction. The chosen site was next to a large garden area owned by Sir Paul, covering the area between Robinson Road (now Nathan Road) and Austin Road.
The church was designed by Alfred Bryer of Messrs. Leigh & Orange. Work began in November 1904, and was completed in 1906. The church was consecrated on 6 October 1906.
The war years since 1914 had been difficult for the church, many of the early congregation having come from the military bases on Kowloon, so had left for duty elsewhere, and the church was barely able to make its way financially.
From 1942 to 1944, the congregation of All Saints Mong Kok used St Andrew’s for services as their church was used as a rice store. They were allowed back to All Saints in late 1944, and took much of the furniture from St Andrew’s with them, saving it from destruction when the main church building was turned into a Shinto shrine early in 1945.
Wikipedia contributors, “St Andrew’s Church, Kowloon,” Wikipedia, The Free Encyclopedia, https://en.wikipedia.org/w/index.php?title=St_Andrew%27s_Church,_Kowloon&oldid=918163401 (accessed January 25, 2020).
Later on that trip, we ran across the Union Church on the Chinese island of Xiamen, formerly known as Amoy. This was not the only Union Church that we heard of in
Union Church was given that name because it was built by foreigners of several denominations living on Gulangyu so they (and English speaking locals) could worship together. Before this church, built in 1863, they had to take the dangerous ferry across the harbor to Xinjie Church (China’s first Protestant Church, 1848) or the Bamboo Church.
The Amoy Mission, unlike other missions in China, was composed of three denominations whose missionaries cooperated rather than competed (the denominational home offices fought it, and sent some home, but in the end accepted this). The Amoy Mission, in the 1850s, was also the source of the “three self” Chinese church principles adopted