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A Christian mission is an organized effort to spread Christianity to new converts.Missions involve sending individuals and groups, called missionaries, 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. 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 have the authority to 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.
The earliest Christian mission, then, 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#Jewish 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 (c. 1232 – c. 1315) 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.
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. 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.)
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 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.
Portuguese trade with Asia rapidly proved profitable from 1499 onwards, and as Jesuits arrived in India around 1540, the colonial government in Goa supported the mission with incentives for baptized Christians. Later, the Church sent Jesuits to China (1552 onwards) and to other countries in Asia.
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 [ clarification needed ] early solution was the creation of segregated "praying towns" of Christian natives. This pattern of grudging acceptance of converts [ clarification needed ] played out again later in Hawaii when missionaries from that same[ which? ] New England culture went there. 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.[ citation needed ]
In the United States, the American Board of Commissioners for Foreign Missions (ABCFM) was chartered in 1812.
Protestant missionaries from the Anglican and 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. 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.
A wave of missions, starting in the early 1850s, targeted inland areas, led by 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 as of 2014 [update] to train and equip for local and global mission.
The missions inspired by Taylor and Guinness have collectively been called[ by whom? ] "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.
In the 18th century, and even more so in the 19th century, missionaries based in Britain saw the Empire as a fertile field for proselytizing for Christianity. All the main denominations were involved, including the Church of England, the Presbyterians of Scotland, and the Nonconformists. Much of the enthusiasm emerged from the Evangelical revival. Within the Church of England, the Church Mission Society (CMS) originated in 1799and went on to undertake activity all around the world, including in what became known as "the Middle East".
Before the American Revolution, Anglican and Methodist missionaries were active in the 13 Colonies. The Methodists, led by George Whitefield (1714-1770), were the most successful and after the revolution and entirely distinct American Methodist denomination emerged that became the largest Protestant denomination in the new United States.A major problem for 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 had never happened. Increasingly colonial officials 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 Americans broke free, British officials decided to enhance the power and wealth of the Church of England in all the settler colonies, especially British North America (Canada).
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. Of the 21st century there were more Anglicans in Nigeria than in England.
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.
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 1898 involved very large scale attacks on Christian missions and 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 (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.[ citation needed ] 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.[ citation needed ]
During this period missionaries, especially evangelical and Pentecostal missionaries, witnessed a substantial increase in the number of conversions of Muslims to Christianity.In an interview published in 2013 a leader of a key missionary agency focused on Muslims claimed that the world is living in a "day of salvation for Muslims everywhere."
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.
Additional events can be found at the timeline of Christian missions.
Major nations not only send and fund missionaries abroad, but also receive them from other countries. In 2010, the United States sent out 127,000 missionaries, while 32,400 came to the United States. Brazil was second, sending out 34,000, and receiving 20,000. France sent out 21,000 and received 10,000. Britain sent out 15,000 and received 10,000. India sent out 10,000 and received 8000. Other major exporters included Spain at 21,000 sent out, Italy at 20,000, South Korea at 20,000, Germany at 14,000, and Canada at 8,500. Large recipient nations included Russia, receiving 20,000; Congo receiving 15,000; South Africa, 12,000; Argentina, 10,000; and Chile, 8,500. The largest sending agency in the United States was the Southern Baptist Convention, with 4,800 missionaries, plus 450 support staff working inside the United States. The annual budget is about $50,000 per year per missionary. In recent years, however, the Southern Baptist foreign missionary operation (the International Mission Board) has operated at a deficit, and it is cutting operations by 15 percent. It is encouraging older missionaries to retire and return to the United States.
The Lausanne Congress of 1974, birthed a movement that supports evangelical mission among non-Christians and nominal Christians. It regards "mission" as that which is designed "to form a viable indigenous church-planting and world changing movement." This definition is motivated by a theologically imperative theme of the Bible to make God known, as outlined in the Great Commission. The definition is claimed to summarize the acts of Jesus' ministry, which is taken as a model motivation for all ministries.
This Christian missionary movement seeks to implement churches after the pattern of the first century Apostles. The process of forming disciples is necessarily social. "Church" should be understood in the widest sense, as a body of believers of Christ rather than simply a building. In this view, even those who are already culturally Christian must be "evangelized".
Church planting by cross-cultural missionaries leads to the establishment of self-governing, self-supporting and self-propagating communities of believers. This is the famous "three-self" formula formulated by Henry Venn of the London Church Missionary Society in the 19th century. Cross-cultural missionaries are persons who accept church-planting duties to evangelize people outside their culture, as Christ commanded in the Great Commission (Matthew 28:18–20, Mark 16:15–18).
The objective of these missionaries is to give an understandable presentation of their beliefs with the hope that people will choose to following the teaching of Jesus Christ and live their lives as His disciples. As a matter of strategy, many evangelical Christians around the world now focus on what they call the "10/40 window", a band of countries between 10 and 40 degrees north latitude and reaching from western Africa through Asia. Christian missions strategist Luis Bush pinpointed the need for a major focus of evangelism in the "10/40 Window", a phrase he coined in his presentation at the missionary conference Lausanne 1989 in Manila. Sometimes referred to as the "Resistant Belt", it is an area that includes 35% of the world's land mass, 90% of the world's poorest peoples and 95% of those who have yet to hear anything about Christianity.
Modern mission techniques are sufficiently refined that within ten to fifteen years, most indigenous churches are locally pastored, managed, taught, self-supporting and evangelizing. The process can be substantially faster if a preexisting translation of the Bible and higher pastoral education are already available, perhaps left over from earlier, less effective missions.
One strategy is to let indigenous cultural groups decide to adopt Christian doctrines and benefits, when (as in most cultures) such major decisions are normally made by groups. In this way, opinion leaders in the groups can persuade much or most of the groups to convert. When combined with training in discipleship, church planting and other modern missionary doctrine, the result is an accelerating, self-propelled conversion of large portions of the culture.
A typical modern mission is a co-operative effort by many different ministries, often including several coordinating ministries, such as the Faith2Share network, often with separate funding sources. One typical effort proceeded as follows:
The most crucial part of church planting is selection and training of leadership. Classically, leadership training required an expensive stay at a seminary, a Bible college. Modern church planters deprecate this because it substantially slows the growth of the church without much immediate benefit. Modern mission doctrines replace the seminary with programmed curricula or (even less expensive) books of discussion questions, and access to real theological books. The materials are usually made available in a major trading language in which most native leaders are likely to be fluent. In some cases, the materials can be adapted for oral use.
It turns out that new pastors' practical needs for theology are well addressed by a combination of practical procedures for church planting, discussion in small groups, and motivated Bible-based study from diverse theological texts. As a culture's church's wealth increases, it will naturally form classic seminaries on its own.
Another related mission is Bible translation. The above-mentioned literature has to be translated. Missionaries actively experiment with advanced linguistic techniques to speed translation and literacy. Bible translation not only speeds a church's growth by aiding self-training, but it also assures that Christian information becomes a permanent part of the native culture and literature. Some ministries also use modern recording techniques to reach groups with audio that could not be soon reached with literature.
For Catholics, “Missions” is the term given to those particular undertakings by which the heralds of the Gospel, sent out by the Church and going forth into the whole world, carry out the task of preaching the Gospel and planting the Church among peoples or groups who do not yet believe in Christ.
Vatican II made a deep impact on Catholic missions around the world. The Church's relations to non-Christian religions like Judaism and Islam were revisited.
A steep decline in the number of people entering the priesthood and religious life in the West has made the Church look towards laity more and more. Communities like Opus Dei arose to meet this need.
Inculturation increasingly became a key topic of missiological reflection for Catholics. Inculturation is understood as the meeting of the Christian message with a community in their cultural context.
Liberation Theology and liturgical reform have also been important in forming and influencing the mission of the Catholic Church in the 20th and 21st Centuries.
In relation to mission, Pope Benedict XVI made the re-evangelization of Europe and North America a priority in his own ministry,even while the upper leadership of the Roman Catholic hierarchy and the college of cardinals has more members from Latin America, Africa, and Asia than ever before.
Key documents on mission for Catholics during this period are Evangelii nuntiandi by Pope Paul VI and Redemptoris missio by Pope John Paul II.
Christian mission organisations have long depended on the printed word as a channel through which to do mission. At times when countries have been "closed" to Christians, great efforts have been made to smuggle Bibles and other literature into those countries. Brother Andrew, the founder of Open Doors, started smuggling Bibles into communist countries in the 1950s.Operation Mobilisation was established in 1957 by George Verwer. Other Christian publishers, such as Plough Publishing, provide free books to people in the UK and US as a form of mission. The Bible Society translates and prints Bibles, in an attempt to reach every country in the world.
The internet now provides Christian mission organisations a convent way of reaching people in the form of podcasts. Podcasts provide a way of dissemination for a message that has potential to endanger the recipient, since it is very hard to track who has downloaded a specific podcast. An example of this is the Crescent Project.Other podcasts, such as the Life Together podcast , The Sacred, and Harvest are aimed at both non-Christians and Christians in the home country.
The shift in world Christian population from Europe and North America to the non-Western world, and the migration of Africans, Asians, and Latin Americans to the West has given rise to what some have termed "reverse mission." It demonstrates a reversal of the missionary movement, in that it reverses the direction of earlier missionary efforts.
Europe's contact with indigenous since 1492 has killed 100 million from the imported diseases to which tribes had no immunity.Missionaries, along with other travelers, brought diseases into local populations. Smallpox, measles, even the common cold, have been blamed on their arrivals. David Igler of the University of California, Irvine, includes missionary activity as a cause of spreading germs. However, he says that commercial traders were the main agents of disease.
... other diseases arrived on non-commercial voyages; missionary activities certainly spread germs, and Spanish conquests had dispersed deadly germs in parts of the Americas and Pacific prior to the late eighteenth century. Yet, for the period between the 1770s and the 1840s, trading vessels were the main agents of disease, creating in the Pacific what Emmanuel Le Roy Ladurie has called a "paroxysm" of the "microbian unification of the world." By 1850, the microbes of Europe, Asia, and Africa circulated in almost every Pacific population.
Political scientist Robert Woodberry uses statistics to argue that conversionary Protestants were a crucial catalyst in spreading religious liberty, education, and democracy. He shows that statistically the prevalence of such missionaries account for half of the variance in democracy in Africa, Asia, Latin America and Oceania.In a 2014 Christianity Today article, he remarks, "Areas where Protestant missionaries had a significant presence in the past are on average more economically developed today, with comparatively better health, lower infant mortality, lower corruption, greater literacy, higher educational attainment (especially for women), and more robust membership in nongovernmental associations."
|“||"This proselytization will mean no peace in the world. Conversions are harmful to India. If I had the power and could legislate I should certainly stop all proselytizing ... It pains me to have to say that the Christian missionaries as a body, with honorable exceptions, have actively supported a system which has impoverished, enervated and demoralized a people considered to be among the gentlest and most civilized on earth".||”|
In India, Hindu organisations such as the Rashtriya Swayamsevak Sangh assert that most conversions undertaken by zealous evangelicals occur due to compulsion, inducement or fraud.In the Indian state of Tripura, the government has alleged financial and weapons-smuggling connections between Baptist missionaries and rebel groups such as the National Liberation Front of Tripura. The accused Tripura Baptist Christian Union is a member body of the Baptist World Alliance.
"In mid-May, the Vatican was also co-sponsoring a meeting about how some religious groups abuse liberties by proselytizing, or by evangelizing in aggressive or deceptive ways. Iraq ... has become an open field for foreigners looking for fresh converts. Some Catholic Church leaders and aid organizations have expressed concern about new Christian groups coming in and luring Iraqis to their churches with offers of cash, clothing, food or jobs.... Reports of aggressive proselytism and reportedly forced conversions in mostly Hindu India have fueled religious tensions and violence there and have prompted some regional governments to pass laws banning proselytism or religious conversion.... Sadhvi Vrnda Chaitanya, a Hindu monk from southern India, told CNS that India's poor and uneducated are especially vulnerable to coercive or deceptive methods of evangelization.... Aid work must not hide any ulterior motives and avoid exploiting vulnerable people like children and the disabled, she said."
In an interview with Outlook Magazine, Sadhvi Vrnda Chaitanya said "If the Vatican could understand that every religious and spiritual tradition is as sacred as Christianity, and that they have a right to exist without being denigrated or extinguished, it will greatly serve the interests of dialogue, mutual respect, and peaceful coexistence."
While there is a general agreement among most major aid organizations not to mix aid with proselyting, others see disasters as a useful opportunity to spread the word. One such an occurrence was the tsunami that devastated parts of Asia on December 26, 2004.
The Christian Science Monitor echoes these concerns... "'I think evangelists do this out of the best intentions, but there is a responsibility to try to understand other faith groups and their culture,' says Vince Isner, director of FaithfulAmerica.org, a program of the National Council of Churches USA."
The Bush administration has made it easier for U.S. faith-based groups and missionary societies to tie aid and church together.
Missionaries say that the government in India has passed anti-conversion laws in several states that are supposedly meant to prevent conversions from "force or allurement," but are primarily used, they say, to persecute and criminalize voluntary conversion due to the government's broad definition of "force and allurement." Any gift received from a Christian in exchange for, or with the intention of, conversion is considered allurement. Voice of the Martyrs reports that aid-workers claim that they are being hindered from reaching people with much needed services as a result of this persecution.Alan de Lastic, Roman Catholic archbishop of New Delhi states that claims of forced conversion are false.
"'There are attacks practically every week, maybe not resulting in death, but still, violent attacks,' Richard Howell, general secretary of the Evangelical Fellowship of India tells The Christian Science Monitor today. 'They [India's controlling BJP party] have created an atmosphere where minorities do feel insecure.'"According to Prakash Louis, director of the secular Indian Social Institute in New Delhi, "We are seeing a broad attempt to stifle religious minorities and their constitutional rights...Today, they say you have no right to convert, Tomorrow you have no right to worship in certain places." Existing congregations, often during times of worship, are being persecuted. Properties are sometimes destroyed and burnt to the ground, while native pastors are sometimes beaten and left for dead.
Evangelicalism, evangelical Christianity, or evangelical Protestantism, is a worldwide, trans-denominational movement within Protestant Christianity which maintains the belief that the essence of the Gospel consists of the doctrine of salvation by grace, solely through faith in Jesus's atonement. Evangelicals believe in the centrality of the conversion or "born again" experience in receiving salvation, in the authority of the Bible as God's revelation to humanity, and in spreading the Christian message. The movement has long had a presence in the Anglosphere before spreading further afield in the 19th, 20th and early 21st centuries.
In Christianity, evangelism is the commitment to or act of publicly preaching (ministry) of the Gospel with the intention of spreading the message and teachings of Jesus Christ.
This timeline of Christian missions chronicles the global expansion of Christianity through a listing of the most significant missionary outreach events.
Christianity in China appeared in the 7th century, during the Tang dynasty, but did not take root until it was reintroduced in the 16th century by Jesuit missionaries. Today, it comprises Catholics, Protestants, Evangelicals and a small number of Orthodox Christians. Although its history in China is not as ancient as Taoism, Mahayana Buddhism or Confucianism, Christianity, through various ways, has been present in China since at least the 7th century and has gained significant influence during the last 200 years. The number of Chinese Christians has increased significantly since the easing of restrictions on religious activity during economic reforms in the late 1970s; Christians were four million before 1949.
Christianity is India's third-largest religion after Hinduism and Islam, with approximately 28 million followers, constituting 2.3 percent of India's population. According to Indian tradition, the Christian faith was introduced to India by Thomas the Apostle, who supposedly reached the Malabar Coast (Kerala) in 52 AD, although no written work seems to have survived from this period. According to another tradition Bartholomew the Apostle is credited with simultaneously introducing Christianity along the Konkan Coast. There is a general scholarly consensus that Christian communities were firmly established in India by the 6th century AD, including some communities who used Syriac liturgies.
Protestant Christianity entered China in the early 19th century, taking root in a significant way during the Qing dynasty. Some historians consider the Taiping Rebellion to have been influenced by Protestant teachings. Since the mid-20th century, there has been an increase in the number of Christian practitioners in China. According to a survey published in 2010 there are approximately 40 million Protestants in China.
Protestants makes up nearly 11% of the Filipino population. It arrived in the Philippines during the late 19th and the early 20th century when American missionaries began to arrive in the country in the advent of the American rule. They include a wide variety of Pentecostal, Evangelical and independent churches. Some denominations were founded locally by indigenous people.
In the early 19th century, Western colonial expansion occurred at the same time as an evangelical revival – the Second Great Awakening – throughout the English-speaking world, leading to more overseas missionary activity. The nineteenth century became known as the Great Century of modern religious missions.
Christianity in Myanmar has a history dating to the early 18th century. According to the 2014 census, Christianity is the country's second largest religion, practiced by 6.2% of the population, primarily among the Kachin, Chin and Kayin, and Eurasians because of missionary work in their respective areas. About four-fifths of the country’s Christians are Protestants, in particular Baptists of the Myanmar Baptist Convention; Roman Catholics make up the remainder.
Christianity is a minority religion in Sri Lanka. Christianity was perhaps introduced to the island in first century, probably in AD 72. Traditionally, after Thomas the Apostle's visit in Kerala in AD 52, Christianity is said to have been introduced via India because of its close geographical and commercial ties. According to Christian traditions, the apostle Thomas preached the Gospel in Sri Lanka. Records suggest that St. Thomas Christians and Nestorian Christians lived in Sri Lanka. Anuradhapura cross is one of the archaeological claims that suggest Christianity in Sri Lanka before Portuguese. Roman Catholicism was introduced by the Portuguese in 1505. There were conversions by Dutch persons in the 17th century, which resulted in a percentage of church members in excess of 10%.
Protestants in Thailand constitute about 0.66% of the population of Thailand. Protestant work among the Thai people was begun by Ann Judson in Burma, who evangelized Thai war captives who were relocated to Burma. Protestantism was introduced to the country of Thailand in 1828 through the work of Karl Gutzlaff and Jacob Tomlin, the first two resident Protestant missionaries in Thailand.
Christianity was first introduced to Thailand by European missionaries. It represents 1.2% of the national population, which is predominantly Buddhist. Christians are numerically and organizationally concentrated more heavily in the north, where they make up an estimated 16% of some lowland districts and up to very high percents in tribal districts.
Christianity in Angola has existed since 1491. Today 79% of Angolans practise some form of Christianity.
Marathi Christians are an ethno-religious community of Indian state Maharashtra. Who were Proselytized during 18th-19th century of British Raj in Bombay Presidency, as a result of Christian missions such as the American Marathi Mission, Church Mission Society and the Church of England's SPG Mission. Most Marathi Christians are Protestants belonging to major Indian Protestant denominations such as the predominant Anglican Church of North India, Marathi Methodist Church, the Salvation Army and several others including significant number of Roman Catholics and Evangelicals. Marathi Christians living in Ahmednagar, Solapur, Nashik, Pune, Aurangabad, Kolhapur and Jalna, Ecumenical cooperation between Catholics and Protestants is generally greater than other communities.
Christianity is a minority religion in Maharashtra, a state of India. 79.8% of the population of Maharashtra are Hindus, Christian adherents being 1.0% of the population. The Roman Catholic archdiocese whose seat is in Maharashtra is Roman Catholic Archdiocese of Bombay. There are two different Christian ethnic communities in Maharashtra: one is East Indians who are predominantly Roman Catholic and another is Marathi Christians, predominantly Protestant with a small Roman Catholic population. The majority of Christians in Maharashtra are Roman Catholics, who are mainly concentrated in coastal Maharashtra, specially Vasai, Mumbai, Raigad and are known as East Indians, were evangelised by Portuguese missionaries during 15th-16th century. Protestants, who reside throughout the Maharashtra, being significant in Ahmednagar, Solapur, Pune Aurangabad and Jalna are called Marathi Christians, Who are recent converts evangelised by British and American missionaries during British rule in India. The Church of North India has dioceses in the state and is a large Protestant church with full communion with the Anglican Church.
Characteristic of Christianity in the 19th century were Evangelical revivals in some largely Protestant countries and later the effects of modern Biblical scholarship on the churches. Liberal or modernist theology was one consequence of this. In Europe, the Roman Catholic Church strongly opposed liberalism and culture wars launched in Germany, Italy, Belgium and France. It strongly emphasized personal piety. In Europe there was a general move away from religious observance and belief in Christian teachings and a move towards secularism. In Protestantism, pietistic revivals were common.
Christianity in the 20th century was characterized by an accelerating secularization of Western society, which had begun in the 19th century, and by the spread of Christianity to non-Western regions of the world.
Roger E. Hedlund is a pastor who has spent more than three decades in India as a theological teacher and researcher with major contributions to missiology with special reference to Indian ethos.