Mission (Christian)

A Christian mission is an organized effort for the propagation of the Christian faith. Missions involve sending individuals and groups across boundaries, most commonly geographical boundaries, to carry on evangelism or other activities, such as educational or hospital work. Sometimes individuals are sent and are called missionaries, and historically may have been based in mission stations. When groups are sent, they are often called mission teams and they do mission trips. There are a few different kinds of mission trips: short-term, long-term, relational and those that simply help people in need. Some people choose to dedicate their whole lives to mission. Missionaries preach the Christian faith (and sometimes to administer sacraments), and provide humanitarian aid. Christian doctrines (such as the "Doctrine of Love" professed by many missions) permit the provision of aid without requiring religious conversion. However, Christian missionaries are implicated in the genocide of indigenous peoples. Around 100,000 native people in California, U.S., or 1/3 of the native population, are said to have died due to missions.

History of Christian missions

The earliest Christian mission, the Great Commission and Dispersion of the Apostles, was active within Second Temple Judaism. Whether a Jewish proselytism existed or not that would have served as a model for the early Christians is unclear; see Circumcision controversy in early Christianity#Background for details. Soon, the expansion of the Christian mission beyond Judaism to those who were not Jewish became a contested issue, notably at the Council of Jerusalem. The Apostle Paul was an early proponent of this expansion, and contextualized the Christian message for the Greek and Roman cultures, allowing it to reach beyond its Hebrew and Jewish roots.

From Late Antiquity onward, 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 and glorify the Christian God. For example, Nestorian communities evangelized parts of Central Asia, as well as Tibet, China, and India. Cistercians evangelized much of Northern Europe, as well as developing most of European agriculture's classic techniques. St Patrick evangelized many in Ireland. St David was active in Wales.

During the Middle Ages, Ramon Llull advanced the concept of preaching to Muslims and converting them to Christianity by means of non-violent argument. A vision for large-scale mission to Muslims would die with him, not to be revived until the 19th century.

Additional events can be found at the timeline of Christian missions.

Medieval

During the Middle Ages, Christian monasteries and missionaries such as Saint Patrick, and Adalbert of Prague propagated learning and religion beyond the boundaries of the old Roman Empire. In the seventh century Gregory the Great sent missionaries, including Augustine of Canterbury, into England, and in the eight century English Christians, notably Saint Boniface, spread Christianity into Germany. The Hiberno-Scottish mission began in 563.

In the late thirteenth and early fourteenth centuries, Franciscans such as William of Rubruck, John of Montecorvino, and Giovanni ed' Magnolia were sent as missionaries to the Near and Far East. Their travels took them as far as China in an attempt to convert the advancing Mongols, especially the Great Khans of the Mongol Empire. (Also see Medieval Roman Catholic Missions in China.). In the later part of the fifteenth century, Portuguese missionaries had some success in spreading Christianity to the Kingdom of Kongo in West Africa

Catholic missions after 1492

One of the main goals of the Christopher Columbus expedition financed by Queen Isabella of Spain was to spread Christianity. During the Age of Discovery, Spain and Portugal established many missions in their American and Asian colonies. The most active orders were the Jesuits, Augustinians, Franciscans and Dominicans. The Portuguese sent missions into Africa. These are some of the most well-known missions in history. While some of these missions were associated with imperialism and oppression, others (notably Matteo Ricci's Jesuit mission to China) were relatively peaceful and focused on inculturation rather than cultural imperialism.

In both Portugal and Spain, religion was an integral part of the state and evangelization was seen as having both secular and spiritual benefits. Wherever these powers attempted to expand their territories or influence, missionaries would soon follow. By the Treaty of Tordesillas, the two powers divided the world between them into exclusive spheres of influence, trade and colonization. The proselytization of Asia became linked to Portuguese colonial policy.

From 1499 onward, Portuguese trade with Asia rapidly proved profitable. As Jesuits arrived in India around 1540 the colonial government in Goa supported the mission with incentives for baptized Christians. Beginning in 1552, the Church sent Jesuits to China and to other countries in Asia.

During the time of the Holland (Batavia) Mission (1592–1853), when the Roman Catholic church in the country was suppressed, there were neither parishes nor dioceses, and the country effectively became a mission area in which congregations were called "stations" (''staties''). ''Statie'', usually called a clandestine church in English, refers to both the congregation's church and its seat or location.

Protestant missions

The Reformation unfolded in Europe in the early 16th century. For over a hundred years, occupied by their struggle with the Catholic Church, the early Protestant churches as a body were not strongly focused on missions to "heathen" lands. Instead, the focus was initially more on Christian lands in the hope to spread the Protestant faith, identifying the papacy with the Antichrist.

In the centuries that followed, Protestant churches began sending out 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 (1703–1758), the well-known preacher of the Great Awakening (ca 1731–1755), who in his later years retired from the very public life of his early career. He became a missionary to the Housatonic Native Americans (1751) 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 played out again later in Hawaii when Congregational missionaries from New England went there and converted the native population, including the royalty. In the course of the Spanish colonization of the Americas, the Catholic missionaries learned the languages of the Amerindians and devised writing systems for them. Then they preached to indigenous people in those languages ( Quechua, Guarani, Nahuatl) instead of Spanish, to keep Indians away from "sinful" whites. An extreme case of segregation occurred in the Guarani Reductions, a theocratic semi-independent region established by the Jesuits in the region of the future Paraguay between the early 17th century and 1767.

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 travels voyages in Polynesia. His interest grew to a furious sort of "backwards homesickness", inspiring him to obtain Baptist orders, and eventually to 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 inspired a movement that has grown with increasing speed from his day to the present.

In the United States, the American Board of Commissioners for Foreign Missions (ABCFM) was chartered in 1812.

Protestant missionaries from the Anglican, Lutheran and Presbyterian traditions starting arriving in what was then the Ottoman Empire in the first half of the 19th Century. This eventually let to the creation of what are today the Evangelical Lutheran Church in Jordan and the Holy Land and the see of the Anglican Bishop in Jerusalem. Furthermore, it was during this time that the Christian and Missionary Alliance started their missionary activity in Jerusalem.

American " Hard-shell Baptists", "Anti-Mission Baptists", or "Old School Baptists" adhering to strict Calvinism rejected all mission boards, Bible tract societies, and temperance societies as nonbiblical. This faction was strongest in the American South. The mainstream of the Baptist denomination, however, supported missionary work.

Thomas Coke, (1747–1814) the first bishop of the American Methodists, was "the Father of Methodist Missions". After spending time in the newly formed United States of America 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 of raising up mission workers. Coke died while on a mission trip to India, but his legacy among Methodists – his passion for missions – continues.

China

A wave of missions, starting in the early 1850s, targeted inland areas, led by a Briton Hudson Taylor (1832–1905) with his China Inland Mission (1865– ). Taylor was later supported by Henry Grattan Guinness (1835–1910) who founded (1883) Cliff College, which continues to train and equip for local and global mission.

The missions inspired by Taylor and Guinness have collectively been called "faith missions" and owe much to the ideas and example of Anthony Norris Groves (1795–1853). Taylor, a thorough-going nativist, offended 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 of the Student Volunteer Movement (SVM, founded in 1886), which from 1850 to about 1950 sent nearly 10,000 missionaries to inland areas, often at great personal sacrifice. Many early SVM missionaries traveling to areas with endemic tropical diseases left with their belongings packed in a coffin, aware that 80% of them would die within two years.

British Empire

In the 18th century, and even more so in the 19th century, missionaries based in Britain saw the British Empire as a fertile field for proselytizing for Christianity. All the main denominations were involved, including the Church of England, Scottish Presbyterian, and Nonconformists. Much of the enthusiasm emerged from the Evangelical revival. Within the Church of England, the Church Mission Society (CMS) originated in 1799 and went on to undertake activity all around the world, including in what became known as "the Middle East".

Before the American Revolution, British Anglican and Methodist missionaries were active in the Thirteen Colonies. The Methodists, led by George Whitefield, were the most successful and after the Revolution an entirely distinct American Methodist denomination emerged that became the largest Protestant denomination in the United States. A major problem for British colonial officials was the demand of the Church of England to set up an American bishop; this was strongly opposed by most of the Americans colonists, as it had never happened before. Colonial officials increasingly took a neutral position on religious matters, even in those colonies such as Virginia where the Church of England was officially established, but in practice controlled by laymen in the local vestries. After the American War of Independence, colonial officials decided to enhance the power and wealth of the Church of England in all British colonies, including British North America.

Missionary societies funded their own operations that were not supervised or directed by the Colonial Office. Tensions emerged between the missionaries and the colonial officials. The latter feared that missionaries might stir up trouble or encourage the natives to challenge colonial authority. In general, colonial officials were much more comfortable with working with the established local leadership, including the native religions, rather than introducing the divisive force of Christianity. This proved especially troublesome in India, were very few local elites were attracted to Christianity. In Africa, especially, the missionaries made many converts. As of the 21st century there were more Anglicans in Nigeria than in England.

Christian missions in Australia played a part in both indoctrinating Aboriginal Australians into Christianity, and in controlling their movements and removing children from families, leading to the Stolen Generations. German missionaries ran Lutheran and other mission stations and schools, from the earliest days of colonisation of Australia. One of the largest organisations was the United Aborigines Mission, which ran dozens of missionaries and stations in Western Australia, New South Wales and South Australia in the 1900s.

Missionaries increasingly came to focus on education, medical help, and long-term modernization of the native personality to inculcate European middle-class values. They established schools and medical clinics. Christian missionaries played a public role, especially in promoting sanitation and public health. Many were trained as physicians, or took special courses in public health and tropical medicine at Livingstone College, London.

After 1870

By the 1870s, Protestant missions around the world generally acknowledged the long-term material goal was the formation of independent, self-governing, self-supporting, self-propagating churches. The rise of nationalism in the Third World provoked challenges from critics who complained that the missionaries were teaching Western ways, and ignoring the indigenous culture. The Boxer Rebellion in China in 1899–1901 involved bloody attacks on Christian missions and especially their converts. The First World War diverted resources, and pulled most Germans out of missionary work when that country lost its empire. The worldwide Great Depression of the 1930s was a major blow to funding mission activities.

In 1910, the Edinburgh Missionary Conference was presided over by active SVM and YMCA leader 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 service provided by missionaries was 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.

During this period missionaries, especially evangelical and Pentecostal

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