In fact, nothing happened. As in the Middle Ages, once peace had broken out, the rival prelates came together again, provided they were white. Southern Baptists, Methodists, Presbyterians and Lutherans continued to proclaim their loyalty to the lost cause, but otherwise resumed standard Christian attitudes. The liberated Slaves formed their own churches, chiefly Baptist and Methodist. These flourished, encompassing more than a third of the black population by 1900. The fact that white Baptist and Methodist ministers had recently preached slavery (and still defended it, satta voce) seems to have made no difference to black Baptists and Methodists, so long as they could run their own churches. Nor, in a wider sense, does any sect appear to have suffered from the fact that its clergy and members were on both sides or that, institutionally, it evaded the issue. What was necessarily damaged, or at any rate challenged, was the identity between the political aims of the nation and its religious beliefs. For the first time America began to miss the Pascalian element in its Christian philosophy, and to feel the lack of theodicy. Yet the majority of American Christians came to look on the Civil War not as a Christian defeat, in which the powerlessness or contradictions of the faith had been exposed, but as an American-Christian victory, in which Christian egalitarian teaching had been triumphantly vindicated against renegades and apostates. It fitted neatly into a world vision of the Anglo-Saxon races raising up the benighted and ignorant dark millions, and bringing them, thanks to a ‘favoring providence’ into the lighted circle of Christian truth; thus the universalist mission of Christ would be triumphantly completed. For, by the 1860s, the United States, along with Britain, was in the forefront of a huge missionary effort whose aim was no less than the evangelization of the globe. It must be said that it took the Protestant powers, and Protestantism generally, a very long time to get themselves into this posture. Until the early nineteenth century, Protestantism cannot be called a missionary faith. It is true that some efforts were made. As early as 1622, the Dutch set up a seminary in Leyden to train missionaries for work in the East Indies and Ceylon. But the chief object, linked to economic and political penetration, was to combat Spanish and Portuguese efforts to Catholicize the islands, and when Catholic power declined, Dutch efforts slackened too; in the eighteenth century the Dutch claimed many converts, but less than one in ten of them were admitted to communion, and in 1776 only twenty-two ministers (five of whom spoke a native language) looked after the entire East Indies. The English were even less energetic in the East. In the whole of the seventeenth century, there is only one recorded case of an Anglican baptism in India, though the English had been active there from 1600 - and this was a Bengali boy brought back to London in 1616, for whom James | chose the name Peter Pope. In fact the Anglicans did not have a service for adult baptism until 1662. The Puritans did, and in 1648 a Calvinist House of Commons had recorded: 'The Commons of England assembled in parliament, having received intelligence that the heathens of New England are beginning to call upon the name of the Lord, feel bound to assist in this work.' The Presbyterian John Elliot, following the practice of Catholic friars, learned the Iroquois language and founded ‘praying towns’; by 1671 he had gathered 3,600 Christian natives into fourteen settlements. But these, and similar, efforts were ruined by the Indian wars and the Anglo-French struggles, and today none of the surviving Indians can even read Elliot's ‘Mohican’ Bible. The Anglican Society for the Propagation of the Gospel in Foreign Parts, founded in 1701, claimed that its activity ‘doth chiefly and principally relate to the conversion of heathens and infidels’, but in fact most of its missionaries worked among the English settler communities, both in New England and in the West Indies. Indeed, Protestant settlement, and Protestant missions, in the true sense’, were mutually exclusive, or at least incompatible, for where Europeans found it climatically and economically possible to settle in large numbers, the natives were expelled or exterminated. (This happened in Catholic areas too: for example, the French settlements in Canada, and the Spanish in Argentina.) The first sophisticated Protestant missionary work was a product of late seventeenth-century German pietism. In 1706, the Lutheran Frederick IV of Denmark started a carefully organized but small120