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Christianity in the 18th century is marked by the First Great Awakening in the Americas, along with the expansion of the Spanish and Portuguese empires around the world, which helped to spread Catholicism.
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Christianity in the 18th century is marked by the First Great Awakening in the Americas, along with the expansion of the Spanish and Portuguese empires around the world, which helped to spread Catholicism.
Historian Sydney E. Ahlstrom identified a "great international Protestant upheaval" that created Pietism in Germany and Scandinavia, the Evangelical Revival, and Methodism in England, and the First Great Awakening in the American colonies. [1] This powerful grass-roots evangelical movement shifted the emphasis from formality to inner piety. In Germany it was partly a continuation of mysticism that had emerged in the Reformation era. The leader was Philipp Spener (1635–1705), They downplayed theological discourse and believed that all ministers should have a conversion experience; they wanted the laity to participate more actively in church affairs. Pietists emphasized the importance of Bible reading. August Hermann Francke (1663–1727) was another important leader who made the University of Halle the intellectual center. [2] [3] Pietism was strongest in the Lutheran churches, and also had a presence in the Dutch Reformed church. In Germany, however, reformed Reformed Church's work closely under the control of the government, which distrusted Pietism. Likewise in Sweden, the Lutheran Church of Sweden was so legalistic and intellectually oriented, that it brushed aside pietistic demands for change. Pietism continues to have its influence on European Protestantism, and extended its reach through missionary work across the world. [4]
The same movement toward individual piety was called evangelicalism in Britain and its colonies. [5] The most important leaders included Methodists John Wesley, George Whitefield and hymn writer Charles Wesley. [6] [7] [8] Movements occurred inside the established state churches, but there was also a centripetal force that led to partial independence, as in the case of the Methodist and Wesleyan revivals.
The First Great Awakening was a wave of religious enthusiasm among Protestants that swept the American colonies in the 1730s and 1740s, leaving a permanent impact on American religion. Jonathan Edwards, perhaps most powerful intellectual in colonial America, was a key leader. George Whitefield came over from England and made many converts. The Great Awakening emphasized the traditional Reformed virtues of Godly preaching, rudimentary liturgy, and a deep sense of personal guilt and redemption by Christ Jesus. It resulted from powerful preaching that deeply affected listeners with a deep sense of personal guilt and salvation by Christ. Pulling away from ritual and ceremony, the Great Awakening made religion personal to the average person. [9]
It had a major impact in reshaping the Congregational, Presbyterian, Dutch Reformed, and German Reformed denominations, and it strengthened the small Baptist and Methodist denominations. It brought Christianity to the slaves and was an apocalyptic event in New England that challenged established authority. It incited rancor and division between the new revivalists and the old traditionalists who insisted on ritual and doctrine. It had little impact on Anglicans and Quakers.
Unlike the Second Great Awakening that began about 1800 and which reached out to the unchurched, the First Great Awakening focused on people who were already church members. It changed their rituals, their piety, and their self-awareness. The new style of sermons and the way people practiced their faith breathed new life into religion in America. People became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner. Ministers who used this new style of preaching were generally called "new lights", while the preachers of old were called "old lights". People began to study the Bible at home, which effectively decentralized the means of informing the public on religious manners and was akin to the individualistic trends present in Europe during the Protestant Reformation. [10]
Across Europe the Catholic Church was in a weak position. In the major countries, it was largely controlled by the government. The Jesuits were dissolved in Europe. Intellectually, the Enlightenment attacked and ridiculed Catholic Church, and the aristocracy was given very little support. In the Austrian Empire, the population was a heavily Catholic one, but the government seized control of all the Church lands. The peasant classes continue to be devout, but they had no voice. The French Revolution of the 1790s had a devastating impact in France, essentially shutting down the Catholic Church, seizing and selling its properties, closing its monasteries and schools and exiling most of its leaders. [11]
Throughout the inculturation controversy, the very existence of Jesuits were under attack in Portugal, Spain, France, and the Kingdom of Sicily. The inculturation controversy and the Jesuit support for the native Indians in South America added fuel to growing criticism of the order, which seemed to symbolize the strength and independence of the Church. Defending the rights of native peoples in South America, hindered the efforts of European powers, especially Spain and Portugal to maintain absolute rule over their domains. [12] Portugal's Sebastião José de Carvalho e Melo, Marquis of Pombal was the main enemy of the Jesuits. Pope Clement XIII attempted to keep the Jesuits in existence without any changes: Sint ut sunt aut not sint ("Leave them as they are or not at all.") [13] In 1773, European rulers united to force Pope Clement XIV to dissolve the order officially, although some chapters continued to operate. Pius VII restored the Jesuits in the 1814 papal bull Sollicitudo omnium ecclesiarum. [14] [15]
Matters grew still worse with the violent anti-clericalism of the French Revolution. [16] Direct attacks on the wealth of the Catholic Church and associated grievances led to the wholesale nationalisation of church property and attempts to establish a state-run church. [17] Large numbers of priests refused to take an oath of compliance to the National Assembly, leading to the Catholic Church being outlawed and replaced by a new religion of the worship of "Reason" [17] along with a new French Republican Calendar. In this period, all monasteries were destroyed, 30,000 priests were exiled and hundreds more were killed. [17]
When Pope Pius VI sided against the revolution in the First Coalition, Napoleon Bonaparte invaded Italy. The 82-year-old pope was taken prisoner to France in February 1799 and died in Valence August 29, 1799 after six months of captivity. To win popular support for his rule, Napoleon re-established the Catholic Church in France through the Concordat of 1801. [18] All over Europe, the end of the Napoleonic wars signaled by the Congress of Vienna, brought Catholic revival, and renewed enthusiasm and respect for the papacy following the depredations of the previous era. [19]
The expansion of the Roman Catholic Portuguese Empire and Spanish Empire with a significant role played by the Roman Catholic Church led to the Christianization of the indigenous peoples of the Americas such as the Aztecs and Incas.
In the Americas, the Roman Catholic Church expanded its missions but, until the 19th century, had to work under the Spain and Portuguese governments and military. [20] Junípero Serra, the Franciscan priest in charge of this effort, founded a series of missions which became important economic, political, and religious institutions. [21]
The bull of Pope Benedict XIV Ex Quo Singulari from July 11, 1742, repeated verbatim the bull of Clement XI and stressed the purity of Christian teachings and traditions, which must be upheld against all heresies. Chinese missionaries were forbidden to take part in honors paid to ancestors, to Confucius, or to the emperors. This bull virtually destroyed the Jesuit goal to Christianize the influential upper classes in China. [22] The Vatican policy was the death of the missions in China. [23] Afterwards the Roman Catholic Church experienced missionary setbacks, and in 1721 the Chinese Rites controversy led the Kangxi Emperor to outlaw Christian missions. [24] The Chinese emperor felt duped and refused to permit any alteration of the existing Christian practices. He told the visiting papal delegate: "You destroyed your religion. You put in misery all Europeans living here in China." [25]
A similar policy of persecution against Christians broke in the Siamese Kingdom after the 1731 Edict of Ayutthaya on Missionary Activities.
In contrast to most other nation, Catholicism was introduced into Korea in 1784 by Koreans themselves without assistance of foreign missionaries. [26] Some Silhak scholars devoted themselves to an intensive study of various philosophical and scientific texts written by Chinese and European scholars. Among those texts were Catholic theological books published in China by Jesuits. They believed Catholicism complements what was lacking in Confucianism. These noble intellectuals became the first Christians in Korea. Yi Seung-hun, the first Korean who was christened Peter in Beijing, on his return from China in September 1784, and formed a Christian community. The Christian community developed rapidly thanks to their ardent dedication to the mission. They translated books on Catholicism from Chinese into Korean for Koreans and constantly appealed to the Holy See to send priests for Korean people. As a result, Pope Leo XII established the Korea Apostolic Vicariate and to delegate the missionary work to the Paris Foreign Missions Society in 1828. Since then French missionaries came to Korea secretly. [27] In 1846, Andrew Kim Taegon was ordained and became the first Korean priest.
During the Austro-Turkish war (1683–1699) years, relations between Muslims and Christians in European provinces of the Turkish Empire were greatly radicalized. As a result of Turkish oppression, destruction of monasteries and violence against the non-Muslim civilian population, Serbian Christians and their Church leaders headed by Serbian Patriarch Arsenije III sided with Austrians in 1689 and again in 1737 under Serbian Patriarch Arsenije IV. [28] In the following punitive campaigns, Turkish armies conducted many atrocities against local Christian populations in Serbian regions, resulting in Great Migrations of the Serbs. [29]
Consequent Serbian uprisings against the Turks and involvement of Serbian Patriarchs in anti-Ottoman activities, led to the political compromise of the Patriarchate in the eyes of the Turkish political elite. [30] Instead of Serbian bishops, Turkish authorities favored politically more reliable Greek bishops who were promoted to Serbian eparchies and even to the Patriarchal throne in Peć. [31] [32] In the same time, after 1752 a series of internal conflicts arose among leading figures in the Serbian Patriarchate, resulting in constant fights between Serbian and Greek pretenders to the Patriarchal throne. [33] Finally, the Serbian Patriarchate of Peć collapsed in 1766, when it was abolished by the Turkish Sultan Mustafa III (1757–1774). [34] The entire territory of the Serbian Patriarchate under Ottoman rule was placed under the jurisdiction of the Ecumenical Patriarchate of Constantinople. [35] [36] The throne of Peć was suppressed and eleven remaining Serbian eparchies were transferred to the throne of Constantinople. [37]
In 1721, Tsar Peter I abolished completely the patriarchate and so the Russian Orthodox Church effectively became a department of the government, ruled by a Most Holy Synod composed of senior bishops and lay bureaucrats appointed by the Tsar.
A missionary is a member of a religious group who is sent into an area in order to promote its faith or provide services to people, such as education, literacy, social justice, health care, and economic development.
This timeline of Christian missions chronicles the global expansion of Christianity through a listing of the most significant missionary outreach events.
Religion in the United States began with the religions and spiritual practices of Native Americans. Later, religion also played a role in the founding of some colonies, as many colonists, such as the Puritans, came to escape religious persecution. Historians debate how much influence religion, specifically Christianity and more specifically Protestantism, had on the American Revolution. Many of the Founding Fathers were active in a local Protestant church; some of them had deist sentiments, such as Thomas Jefferson, Benjamin Franklin, and George Washington. Some researchers and authors have referred to the United States as a "Protestant nation" or "founded on Protestant principles," specifically emphasizing its Calvinist heritage. Others stress the secular character of the American Revolution and note the secular character of the nation's founding documents.
A Christian mission is an organized effort to carry on evangelism or other activities, such as educational or hospital work, in the name of the Christian faith. Missions involve sending individuals and groups across boundaries, most commonly geographical boundaries. 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 undertake 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.
The Moravian Church, or the Moravian Brethren, formally the Unitas Fratrum, is one of the oldest Protestant denominations in Christianity, dating back to the Bohemian Reformation of the 15th century and the Unity of the Brethren founded in the Kingdom of Bohemia, sixty years before Martin Luther's Reformation.
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. As of 2019, Fenggang Yang, a sociologist of religion at Purdue University, estimated that there are around 100 million Protestant Christians in China. Other estimates place the number of Protestant Christians at around 40–60 million
Protestants in Myanmar make up 5% of that nation's population in 2023. Most Christians are from the minority ethnic groups such as Karen, Lisu, Kachin, Chin, and Lahu. An estimated 0.1% of the Bamar population is Christian.
The Christian Munsee are a group of Lenape, an Indigenous people in the United States, that primarily speak Munsee and have converted to Christianity, following the teachings of Moravian missionaries. The Christian Munsee are also known as the Moravian Munsee or the Moravian Indians, the Moravian Christian Indians or, in context, simply the Christian Indians. As the Moravian Church transferred some of their missions to other Christian denominations, such as the Methodists, Christian Munsee today belong to the Moravian Church, Methodist Church, United Church of Canada, among other Christian denominations.
Christianity in Myanmar has a history dating to the early 18th century. According to the 2016 census, Christianity is the country's second largest religion, practiced by 6.3% of the population, primarily among the Kachin, Chin and Kayin, and Eurasians because of missionary work in their respective areas. In 2023, almost 8% of the population is Christian; about two-thirds of the country's Christians are Protestants, in particular Baptists of the Myanmar Baptist Convention. One in six Christians are Roman Catholics.
Missionary work of the Catholic Church has often been undertaken outside the geographically defined parishes and dioceses by religious orders who have people and material resources to spare, and some of which specialized in missions. Eventually, parishes and dioceses would be organized worldwide, often after an intermediate phase as an apostolic prefecture or apostolic vicariate. Catholic mission has predominantly been carried out by the Latin Church in practice.
Christianity was introduced to North America as it was colonized by Europeans beginning in the 16th and 17th centuries. The Spanish, French, and British brought Roman Catholicism to the colonies of New Spain, New France and Maryland respectively, while Northern European peoples introduced Protestantism to Massachusetts Bay Colony, New Netherland, Virginia colony, Carolina Colony, Newfoundland and Labrador, and Lower Canada. Among Protestants, adherents to Anglicanism, Methodism, the Baptist Church, Congregationalism, Presbyterianism, Lutheranism, Quakerism, Mennonite and the Moravian Church were the first to settle in the US, spreading their faith in the new country.
Christianity is a minority religion in Maharashtra, a state of India. Approximately 79.8% of the population of Maharashtra are Hindus, with Christian adherents being 1.0% of the population. The Roman Catholic archdiocese whose seat is in Maharashtra is the Roman Catholic Archdiocese of Bombay. There are two different Christian ethnic communities in Maharashtra: the Bombay East Indians, who are predominantly Roman Catholic, and the Marathi Christians, who are predominantly Protestant with a small Roman Catholic population.
In 16th-century Christianity, Protestantism came to the forefront and marked a significant change in the Christian world.
17th-century missionary activity in Asia and the Americas grew strongly, put down roots, and developed its institutions, though it met with strong resistance in Japan in particular. At the same time Christian colonization of some areas outside Europe succeeded, driven by economic as well as religious reasons. Christian traders were heavily involved in the Atlantic slave trade, which had the effect of transporting Africans into Christian communities. A land war between Christianity and Islam continued, in the form of the campaigns of the Habsburg Empire and Ottoman Empire in the Balkans, a turning point coming at Vienna in 1683. The Tsardom of Russia, where Orthodox Christianity was the established religion, expanded eastwards into Siberia and Central Asia, regions of Islamic and shamanistic beliefs, and also southwest into Ukraine, where the Uniate Eastern Catholic Churches arose.
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.
Telugu Christians or Telugu Kraistava are a religious community who form the third-largest religious minority in the Indian states of Andhra Pradesh and Telangana. According to the 2001 Census of India, there are over a million Christians in Andhra Pradesh, constituting around 1.51% of the state's population. This is a decrease from the 1971 census figure which put the percentage of Christians in state as 2%, and this decrease is mainly a result of low birth rates and emigration.
Christianity and colonialism are associated with each other by some due to the service of Christianity, in its various sects, as the state religion of the historical European colonial powers, in which Christians likewise made up the majority. Through a variety of methods, Christian missionaries acted as the "religious arms" of the imperialist powers of Europe. According to Edward E. Andrews, Associate Professor of Providence College Christian missionaries were initially portrayed as "visible saints, exemplars of ideal piety in a sea of persistent savagery". However, by the time the colonial era drew to a close in the later half of the 20th century, missionaries were viewed as "ideological shock troops for colonial invasion whose zealotry blinded them", colonialism's "agent, scribe and moral alibi".
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