The object of research in mission history is the various forms of missionary engagement from the beginnings of the Christian faith to the present. The research perspective is a question of viewpoints: Traditional mission history looks as “missionary history” (Müller 1995:82) starting from Europe to the countries of the global South. The close link between the history of mission and colonization demands a self-critical reflection and questioning of one’s own motivation. The one-sided division of the actors into subjects and objects of mission does not do justice to the independent self-understanding of the Christian churches in the non-European area and denies the insight that the actual object of mission history is the church history of a respective country. At the same time, Karl Müller and Werner Urstorf point out that “African mission history is so intimately connected with European real history and the history of ideas that the resulting complexity of the subject necessitates multi-sided and diverse approaches and therefore sufficiently justifies our own approach” (Müller 1995 : 92). Mission history is also interwoven with historical and cultural studies. Mission takes place in contact zones of intercultural encounter (cf. Pratt 1992). What role mission has taken in the historical processes of globalization is examined by Rebekka Habermas in “Mission Global. An Interweaving History of the 19th Century” (2014). Intercultural contact zones are the focus of interest of theological research approaches that, as understanding and dialogical missiology in close exchange with the disciplines mentioned above, investigate how intercultural encounters shape the lives, attitudes, perspectives, and beliefs of those involved (Cf. Becker 2015; Eckholt 2017).