Mission (Christianity) - History of Christian Missions

History of Christian Missions

The earliest examples of Christian missionary activity are those recorded in writings that would eventually come to form the New Testament. Early writings include the letters of Apostle Paul, written in the course of his missionary activity in Asia Minor and Greece. His activities were preceded by an expansion of Christianity from the first followers of Jesus in Jerusalem throughout Syro-Palestine. This is described in a literarily stylised form in the much later Acts of the Apostles.

The earliest Christian mission, then, was active within Judaism. Whether a Jewish proselytism existed or not that would have served as a model for the early Christians is unclear. Soon, the expansion of the Christian mission beyond Judaism to those who were not Jewish became a contested issue. The Apostle Paul was an early proponent of this expansion, and contextualized the Christian message for the Greek and Roman cultures, permitting it to reach beyond its Hebrew and Jewish context.

In Late Antiquity, much missionary activity was carried out by members of religious orders. Monasteries followed disciplines and supported missions, libraries, and practical research, all of which were perceived as works to reduce human misery and suffering, thus enhancing the reputation of God. For example, Nestorian communities evangelized much of North Africa. Cistercians evangelized much of Northern Europe, as well as developing most of European agriculture's classic techniques.

In the 16th century the proselytization of Asia was linked to the Portuguese colonial policy. With the Papal bull Romanus Pontifex the patronage for the propagation of the Christian faith in Asia was given to the Portuguese, who were rewarded with the right of conquest. The Portuguese trade with Asia was profitable and as Jesuits came to India around 1540, the colonial government in Goa supported the mission with incentives for baptized Christians. Later, Jesuits were sent to China and further countries in Asia. With the decline of the Portuguese power other colonial powers and Christian organisations gain influence.

After the Reformation, for nearly a hundred years, occupied by their struggle with the Roman Catholic Church, the Protestant churches were not missionary-sending churches. But in the centuries that followed, the Protestant churches began sending missionaries in increasing numbers, spreading the proclamation of the Christian message to previously unreached people. In North America, missionaries to the native Americans included Jonathan Edwards, the well known preacher of the Great Awakening, who in his later years retired from the very public life of his early career. He became a missionary to the Housatonic Native Americans and a staunch advocate for them against cultural imperialism.

As European culture has been established in the midst of indigenous peoples, the cultural distance between Christians of differing cultures has been difficult to overcome. One early solution was the creation of segregated "praying towns" of Christian natives. This pattern of grudging acceptance of converts was repeated in Hawaii later when missionaries from that same New England culture went there. In Spanish colonization of the Americas, the Catholic missionaries selected and learned among the languages of the Amerindians and devised writing systems for them. Then they preached to them in those languages (Quechua, Guarani, Nahuatl) instead of Spanish, to keep Indians away from "sinful" whites. An extreme case were the Guarani Reductions, a theocratic semi-independent region established by the Jesuits.

From 1732 onwards the Moravian Church began sending out missionaries.

Around 1780, an indigent Baptist cobbler named William Carey began reading about James Cook's Polynesian journeys. His interest grew to a furious sort of "backwards homesickness", inspiring him to obtain Baptist orders, and eventually write his famous 1792 pamphlet, "An Enquiry into the Obligation of Christians to use Means for the Conversion of Heathen." Far from a dry book of theology, Carey's work used the best available geographic and ethnographic data to map and count the number of people who had never heard the Gospel. It formed a movement that has grown with increasing speed from his day to the present.

Carey's example was followed by a number of missions to seaside and port cities. The China Inland Mission (later the Overseas Missionary Fellowship) is one of the more famous.

Thomas Coke, the first bishop of the American Methodists, has been called "the Father of Methodist Missions". After spending time in the young American republic strengthening the infant Methodist Church alongside Episcopal colleague Francis Asbury, the British-born Coke left for mission work. During his time in America, Coke worked vigorously to increase Methodist support of Christian missions and raising up mission workers. Coke died while on a mission trip to India, but his legacy among Methodists - his passion for missions - continues.

The next wave of missions, starting in the early 1850s, was to inland areas, led by Hudson Taylor with his China Inland Mission. Taylor was later supported by Henry Grattan Guinness who founded Cliff College which exists today for the purpose of training and equipping local and global mission.

The new wave of missions inspired by Taylor and Guinness have collectively been called "faith missions" and owe much to the ideas and example of Anthony Norris Groves. Taylor was a thorough-going nativist, offending the missionaries of his era by wearing Chinese clothing and speaking Chinese at home. His books, speaking, and examples led to the formation of numerous inland missions, and the Student Volunteer Movement (SVM), which from 1850 to about 1950 sent nearly 10,000 missionaries to inland areas, often at great personal sacrifice. Many early SVM missionaries to areas with endemic tropical diseases left with their belongings packed in a coffin, aware that 80% of them would die within two years.

In 1910, the Edinburgh Missionary Conference was held in Scotland. Presided over by active SVM leader (and future Nobel Peace Prize recipient) John R. Mott, an American Methodist layperson, the conference reviewed the state of evangelism, Bible translation, mobilization of church support, and the training of indigenous leadership. Looking to the future, conferees worked on strategies for worldwide evangelism and cooperation. The conference not only established greater ecumenical cooperation in missions, but also essentially launched the modern ecumenical movement.

The next wave of missions was started by two missionaries, Cameron Townsend and Donald McGavran, around 1935. These men realized that although earlier missionaries had reached geographic areas, there were numerous ethnographic groups that were isolated by language, or class from the groups that missionaries had reached. Cameron formed Wycliffe Bible Translators to translate the Bible into native languages. McGavran concentrated on finding bridges to cross the class and cultural barriers in places like India, which has upwards of 4,600 peoples, separated by a combination of language, culture, and caste. Despite democratic reforms, caste and class differences are still fundamental in many cultures.

An equally important dimension of missions strategy is the indigenous method of nationals reaching their own people. In Asia this wave of missions was pioneered by men like Dr G. D. James of Singapore, Rev Theodore Williams of India and Dr David Cho of Korea. The "two thirds missions movement" as it is referred to, is today a major force in missions.

Most modern missionaries and missionary societies have repudiated cultural imperialism, and elected to focus on spreading the gospel and translating the Bible. Sometimes, missionaries have been vital in preserving and documenting the culture of the peoples among whom they live.

Often, missionaries provide welfare and health services, as a good deed or to make friends with the locals. Thousands of schools, orphanages, and hospitals have been established by missions. One of the quietest, yet most far-reaching services provided by missionaries started with the Each one, teach one literacy program begun by Dr. Frank Laubach in the Philippines in 1935. The program has since spread around the world and brought literacy to the least enabled members of many societies.

The word "mission" was historically often applied to the building, the "mission station" in which the missionary lives or works. In some colonies, these mission stations became a focus of settlement of displaced or formerly nomadic people. Particularly in rural Australia, missions have become localities or ghettoes on the edges of towns which are home to many Indigenous Australians. The word may be seen as derogatory when used in this context.