Matthew K.Shannon: Mission Manifest: American Evangelicals in Iran in the Twentieth Century. Ithaca, NY: Cornell University Press, 2024; pp. vii + 322.

Matthew K. Shannon's Mission Manifest: American Evangelicals in Iran in the Twentieth Century is an insightful exploration of the intersection between American evangelical missions with a focus on Presbyterians and Iranian society, tracing their mutual influence through a century of religious, cultural, and political shifts. The book not only delves into the motivations, activities, and impacts of American missionaries in Iran but also situates these developments within broader historical and geopolitical contexts, providing a nuanced and critical narrative. Additionally, while highlighting a crucial need for further research into modern Iranian Christianity, an understudied field, the book helps to put some parts of the puzzle into the right place, shedding light on the historical roots of Christianity's presence and influence in Iran. Shannon's central argument revolves around the complex role American evangelicals played in Iran, shaped by their religious convictions, cultural assumptions, and the geopolitical realities of the twentieth century. The author argues that these missions were not merely religious enterprises but also functioned as agents of cultural exchange, as exemplified by smaller institutions like the Del be Del Network (heart to heart), or on a larger scale through Presbyterian missions and Pahlavi's mamuriyat (p. 199), while also carrying elements of imperial influence. The missionaries saw themselves on a divine “errand” to spread Christianity and Western civilisation, a theme Shannon underscores as a persistent justification for their activities. Yet, this mission was fraught with tensions, as evangelicals often encountered resistance from Iranian society while grappling with the ethical and practical implications of their work. Shannon effectively highlights the dual forces at play, observing that “the Presbyterian Mission was subject to the push of American globalism and the pull of Iranian nationalism” (p. 32). However, the analysis could have been more comprehensive, as the book does not fully address how these missions influenced long-term perceptions among Iranians or compare older missions to more recent missionary activities. The book concludes with both the Presbyterian Mission and Pahlavi's mamuriyat stepping aside to be replaced by Islamic dawa in 1979, signalling a transformative shift in Iran's religious landscape. Shannon's work contributes significantly to the historiography of American foreign relations and missionary studies by framing evangelical missions as transnational actors rather than mere extensions of US domestic policies. Unlike earlier works that either idealise missionaries or dismiss them as cultural imperialists, Shannon strikes a balance, acknowledging the multifaceted nature of their endeavours. The book engages with existing scholarship, such as the works of David Hollinger, by extending the discussion of American evangelicalism into the Middle East and situating it within Iran's unique sociopolitical landscape. However, it would have been a valuable addition to include perspectives from contemporary Iranian evangelicals, which could have further enriched the book's contextual analysis. One of the book's notable contributions is its analysis of how evangelical missions shaped early US–Iran relations. For instance, Shannon highlights the establishment of schools and hospitals by Presbyterian missionaries, which served as points of cultural interaction and exchange. These institutions provided education and healthcare to Iranians, contributing to social development while also promoting Western values and Christian teachings. The author carefully examines the dual role of these institutions as both beneficial and potentially intrusive. Another significant contribution is Shannon's exploration of the Iranian reception of these missions. Rather than portraying Iranians as passive recipients, the book illustrates their active engagement, resistance, and negotiation with missionary efforts. This approach adds depth to the narrative, showing how missions were shaped not only by American objectives but also by Iranian agency. Shannon also examines the missionaries' evolving relationship with the Iranian state, particularly during the Pahlavi era. The rise of Reza Shah's modernisation policies created opportunities and challenges for missionaries, as their work was sometimes aligned with, and at other times at odds with, the state's goals. For example, Shannon notes how missionaries' educational initiatives dovetailed with state efforts to modernise Iran but also led to accusations of cultural imperialism. Additionally, Shannon compares the analysis of older missions with newer ones (p. 90), highlighting key differences in their approaches and objectives, though this comparison could have been expanded to further illuminate the long-term outcomes of missionary efforts. Nevertheless, the book also shows this concept practically, underscoring how mission strategies evolved to address changing cultural and political landscapes. The book's primary strength lies in its practical, evidence-based analysis. Shannon neither romanticises nor vilifies the missionaries but presents a nuanced account of their motivations, actions, and consequences. The inclusion of Iranian perspectives is another commendable aspect, providing a more comprehensive understanding of the missions' impact. Shannon's use of archival materials, including missionary reports and Iranian sources, lends credibility and depth to the narrative. The writing is accessible yet scholarly, making the book suitable for both academic and general audiences. Shannon's ability to weave together personal stories of missionaries and Iranians with broader historical trends creates a compelling and engaging narrative. The narrative strikes a careful balance — it is not too personal to become anecdotal, nor too general to risk being unengaging. While Mission Manifest is a valuable contribution to the field, there are areas where it could be improved. For instance, the book's focus on Presbyterian missions, though well-justified, leaves out the activities of other denominations, which might have provided a fuller picture of evangelical efforts in Iran. Additionally, Shannon's discussion of the long-term consequences of missionary work, particularly after the Islamic Revolution of 1979, feels somewhat underdeveloped. Compared to works like Religious Minorities in Iran (2004) by Eliz Sanasarian, which offers a broader scope, or American Missionaries in Iran during the 1960s and 1970s by Philip Hopkins (2020), which is more academically focused, Mission Manifest occupies an ambiguous place in the scholarly spectrum. A more detailed analysis of how the revolution and the future of evangelicalism in Iran reshaped the legacy of these missions would have enriched the book's conclusions. Matthew K. Shannon's Mission Manifest is a well-researched and thought-provoking examination of American evangelical missions in Iran. By situating these missions within broader historical and cultural contexts, the book offers valuable insights into the complex interplay between religion, culture, and politics. While there are areas for further exploration, such as the role of other denominations and gender dynamics, the book remains a significant contribution to the literature on American foreign relations and missionary studies. Shannon's balanced approach and nuanced analysis make Mission Manifest an essential read for anyone interested in the history of US–Iran relations and the global impact of evangelical Christianity.