Early Protestant missions

Protestant missions emerged well after Martin Luther launched the Reformation in 1517; Protestants began to expand overseas through migration, notably to North America. European colonization of North America aroused interest in Native Americans, and the Virginia and Massachusetts charters enjoined their conversion. The mission of John Eliot (1604–90) to the Pequot Iroquois and that of the Thomas Mayhew family encouraged the formation of supporting societies in Britain. Individual Anglicans formed the Society for Promoting Christian Knowledge (SPCK; 1698) and the Society for the Propagation of the Gospel in Foreign Parts (SPG; 1701), whose chaplains were also to spread the Gospel among non-Christians. The Dutch East India Company trained ministers in Leiden to serve their employees in Indonesia and Ceylon (Sri Lanka), but they were also encouraged to catechize and baptize local people.

The German Lutheran Pietists were the first Protestant group to launch church-supported continuing missions from the Continent. Philipp Jakob Spener (1635–1705) and August Hermann Francke (1663–1727) at the University of Halle trained Bartholomäus Ziegenbalg (1683–1719) and Heinrich Plütschau (1678–1747). From 1706 they served the Danish mission of King Frederick IV at Tranquebar, in South India. Also trained at Halle, Nikolaus Ludwig, Count von Zinzendorf (1700–60), received Moravian refugees at his Herrnhut estate and in 1732 molded them into a missionary church. Their small, self-supporting communities spread from Greenland to South Africa.

William Carey’s Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792) became the “charter” for Protestant missions and produced the Baptist Missionary Society. In 1793 Carey went to India. His first letter to an England stirred by the Evangelical Revival resulted in the formation of the London Missionary Society (1795). The Scottish Missionary Society (1796) and the Netherlands Missionary Society (1797) soon appeared. Anglican evangelicals organized the Church Missionary Society (1799), and many others followed. Like the SPCK and SPG, they were founded not by churches but as autonomous societies supported chiefly by denominational constituencies. Similarly, in Europe these organizations were usually created geographically—such as the Basel (1815), Berlin (1824), and Leipzig (1836) societies.

With separation of church and state in the United States, American churches made plain that mission was the responsibility of each Christian. Most denominations developed their own boards or societies. The American Board of Commissioners for Foreign Missions (1810) was the first, and the pattern of denominational societies spread. These missions centred on the new immigrants and those following the westward-moving frontier until 1890, but from that time they turned their attention to areas abroad. In 20th-century “overseas” missions, English-speaking participants represented from 80 to 89 percent, and North Americans about 67 percent, of all Protestant missionaries.

Women have not only provided the major support for mission in the modern era but also early recognized the need to found their own societies and send their own missionaries. In much of the world, because of local customs, women missionaries could perform services for other women and for children, especially in medicine and education, that men could not undertake. Their greatest impact was in the production of vast corps of able and educated women, especially in Asia, who played major roles in the professions and in church leadership.

Missions to Asia

In the early 19th century in India, William Carey, Joshua Marshman, and William Ward—the Serampore trio—worked just north of Calcutta (now Kolkata). Their fundamental approach included translating the Scriptures, establishing a college to educate an Indian ministry, printing Christian literature, promoting social reform, and recruiting missionaries for new areas as soon as translations into that area’s language were ready. These efforts were followed by those of Alexander Duff (1806–78), who established the pattern for an entire educational system, including colleges, in India. By the 1860s education for women had advanced and nurses’ training had begun; the vast majority of Indian nurses also have been Christian. The education of women physicians began at the turn of the century. The Vellore Medical College is a monument to the missionary physician Ida Scudder (1870–1959).

Missionaries also returned to China and other parts of East Asia in the 19th century. Following the Opium Wars of 1842–44 and 1858–60, China was opened to Westerners. Although there had been a Roman Catholic presence in China since the 16th-century Jesuit mission, the arrival of Christianity in the 19th century had a profound impact on Chinese culture and history. The Taiping Rebellion (1850–64), which nearly toppled the Qing, or Manchu, dynasty and took an estimated 20 million lives, was led by Hong Xiuquan, who was influenced by Christian teachings and thought that he was Jesus’ younger brother. The Boxer Rebellion of 1899–1900 brought death to thousands of Chinese Christians and several hundred missionaries. Yet Protestant schools, colleges, and hospitals offered educational opportunities and attracted Chinese youth to the Christian faith. With the fall of the Qing dynasty in 1911/12, Sun Yat-sen, a Christian favouring parliamentary government, became the provisional president. The Christian influence in China, particularly in education, was significant. In 1949, when the People’s Republic of China was formed, Christians represented only 1 percent of the Chinese population, but they exercised an influence out of all proportion to their size.

Christianity’s fortunes in the second half of the 20th century were mixed. The Chinese government expelled all missionaries in 1950–51, confiscated churches, and brought pressure on Christians. During the Cultural Revolution (1966–76) no churches or other religious bodies could operate. Christians continued to exist in China, but they suffered grievously. From 1976, as the government allowed some churches to open, Christians reemerged throughout the country. Roman Catholic and Protestant churches were filled, and in varied ways “silent” house-churches testified that the underground church had been dynamically growing. In the early 21st century the church in China, despite persecution and lingering tensions between the Vatican and the Chinese government, is considerably larger and stronger than it was in 1949.

Koreans baptized as Roman Catholics in China returned in 1784 but remained underground when their faith was soon proscribed. St. Kim Dae-gŏn was the first Korean Catholic priest, ordained in Shanghai in 1845. A handful of American Presbyterians and Methodists entered Korea in 1884, and the faith they planted flourished through the 20th century, despite Korea’s long wartime devastation. Unlike other Asian countries, Korea did not experience Christianity’s arrival with Western imperialism but rather saw that faith as reinforcing Korean nationalism against Japanese imperialism from 1910 to 1945. Christian evangelization in Korea enabled the church to grow in less than a century to about one-third of the country’s population. Evangelistic and self-supporting Korean churches were known throughout Asia for their effective promotion of Bible study. Helen Kim, a Korean graduate of Ewha College, built that institution into the world’s largest women’s university, and Sun Myung Moon founded the Unification Church, which teaches a unique Christian theology.