History Of Protestant Missions
This article is the fifth in a series on the expansion and spread of Christianity, which includes:
- Expansion of Christianity in the fifth century to the fifteenth century.
- Catholic missions in the sixteenth and seventeenth centuries.
- Catholic missions from 1622 to the late eighteenth century or papal missions (1st part).
- Catholic missions in the nineteenth and twentieth centuries and missions pontifical (Part 2)
- History of Protestant missions
Summary |
Introduction
While the Catholic missions have expanded greatly in the sixteenth and seventeenth centuries, the churches of the Reformation will not put up comparable companies before the eighteenth century and especially the late nineteenth century. Several reasons have been advanced to explain this discrepancy
- Until the Treaty of Westphalia , Protestant countries and Protestants have been particularly concerned about their survival.
- When survival was not the major problem, these countries had no direct contact with the Gentiles (except Sweden with the Lapps), and in any case had no access to sea routes.
- After the defeat of the Invincible Armada (1588), countries like England or the Netherlands had access to remote areas, but they were not, as the Catholic countries of tools that also adapted the religious orders.
- Beyond these historical circumstances, Andre Roux pointed out that according to some theologians of the Reformation, the preaching of the gospel to the ends of the world does the Church more concerned with their time.
The start of the Protestant missions, however it takes place before the heyday of the nineteenth and twentieth centuries is in the wake of mobilities Protestant Pietist in Germany, Methodist in the United Kingdom, which encouraged any faithful inspired speak in the assemblies.
The Protestant missions until the end of the eighteenth century
Chaplains of the chartered companies
Protestant missions are virtually nonexistent in the sixteenth century and even the seventeenth century , they remain extremely rare. There are many Protestant countries, the Netherlands and England dominate the shipping lanes and regions of the world outside of Europe, but both countries entrust a monopoly of the exploitation of these remote regions of the Companies East Indies, Dutch and English respectively, and evangelism does not necessarily fit within the framework of their missions. Chaplains assigned to companies primarily responsible European agents, and if the first Governor General of Netherlands Indies encourages "the proclamation of Christ's name, the later agreements between the Dutch government and a sultan of the Moluccas prohibits native become a Christian.
In North America
In North America, John Eliot , pastor Presbyterian in Massachusetts began to evangelize the Indians in 1641. He learned their dialect and begins to preach. It brings together the converts in the villages of prayer and translated the Bible into Mohawk and Algonquin , he founded schools, including a college in India to Harvard , he formed the indigenous teachers The Danish missions It is in Danish, in southern India, we must attribute the first missionary endeavor. Originally the initiative of King Frederick IV of Denmark , place the movement pietistic , vigorous at the Graduate Institute of Halle , Germany, and from which flowed quite naturally a missionary duty at the same time as setting up of religious societies. Two former students from Halle, and Ziegenbalg Plutscha are sent to Tranquebar , Danish counter in southern India. They set the following guidelines: A first Indian pastor was ordained in 1733, and the Danish mission, which had expanded its activities beyond the sphere of influence in Denmark, India, receives the support of the Anglican Church through the Society for the Promotion of Christian Knowledge, founded in 1699. During a vacation in Europe, Ziegenbalg has the opportunity to speak with Count Zinzendorf who had founded the Mission of the Moravian church in the Protestant Moravian Church founded long ago by John Hus. The missions of the Moravians are active from the mid eighteenth century among slaves of the Danish West Indies first, then those of North Carolina , from Surinam and South America. They are also present in the Inuit of Greenland, Denmark and India. In 1735, John Wesley , founder of the current Methodist responds to an advertisement issued by the governor of Georgia in search of a clergyman. He remains in the colony for two years, striving to improve the religious practices of the settlers, but also trying, unsuccessfully, to convert the Indians. The period from 1800 to 1910 appears as the "Great Century" of Protestant expansion. The figure of William Carey is required at the beginning of this period, not also by the theoretical foundations he was able to give the Protestant missions, but also because the call he made in Calcutta in 1810 may often be considered the spark that started on land now supports the creation of a multitude of missionary societies. William Carey, born in 1761, is the son of a cobbler from Northamptonshire , Great Britain. He was raised in the Anglican Church since his father became both a schoolmaster and clerk of the parish. The young William is interested in natural sciences and shows a talent for languages. At fourteen he was apprenticed to a cobbler in a nearby village, also a clergyman, but under the influence of another apprentice, William joined a church "congrtionaliste 'name we gave to small dissident communities organized independently. In 1781, William married an illiterate girl. Be born of their union six children. William Carey, shoemaker always, but set up his own, learned Hebrew, Italian, French and Dutch. It will then develop in the mainstream "Baptist" (see Evangelical churches ), which he will accept the name and he was baptized in 1783 by John Ryland. In 1785, Carey earned his living as a schoolteacher in the village of Moulton at the same time it is tipped to become pastor of the local Baptist church. He reads the life of David Brainerd, missionary to American Indians, and travelogues of James Cook. It feels so invested with the mission of spreading the Christian Spirit in the world. It is close to Andrew Fuller , engaged in a controversy with the hyper-Calvinists, accusing them of restricting elected to the call of the Holy Spirit to repentance and faith. It is within this context that in 1786, during a meeting of pastors, Carey raised the question of the duty of all Christians to spread the spirit of the Gospel worldwide. The father of one who had baptized him would have retorted: "Young man, sit down, If it pleases God to convert the heathen, he did not need you!" In 1789, full-time pastor, he published what may be regarded as a manifesto missionary An Enquiry Into the Obligations of Christians to Use Means For The Conversion Of The Heathens, that is to say, "Survey on duty of Christians to give themselves the means to convert the heathens ", book a hundred pages describing the state of world population and the need for Christians to evangelize all peoples of the earth. After doctrinal foundations, the book contains a brief history of missionary activity since the early church until David Brainerd and John Wesley , then statistics on the location of religions around the world, and finally a call to the establishment of a Baptist missionary society. The Baptist Missionary Society was formed in 1791. In addition to Carey, Andrew Fuller, John Ryland, and John Sutclif are the founding members. At that time, one John Thomas, medical missionary in Calcutta, ran the Great Britain to raise funds. The founders of the Young Missionary Society decided to support him and send John Carey in Calcutta. Dorothy Carey agrees to follow her husband as long as his sister to accompany him. Arriving in India, the three missionaries must first find ways of living. Carey found a spot stage manager in an indigo plantation. "Providing for its own needs," Tentmaking in English, became one of the principles of Protestant missions Baptists. During the first six years of its presence in India, Carey learned Bengali and translated the New Testament in that language. He also began to formulate the basic principles that should govern a missionary community: The death of his son Peter, as a result of dysentery, Dorothy Carey plunges into a depression which she would never emerge until 1807, when he died. Meanwhile, the Baptist missionary society had recruited and sent to India four new missionaries who had settled in the Danish colony of Serampore. Carey joined them in January 1800. In August the same year that the missionaries get their first Hindu convert, Krishna Pal, the caste of Sudras. It seems that he renounced his caste and that his daughter had married a Brahmin in 1802. The missionaries had been in favor of Richard Wellesley, governor general of India. The latter offers Carey teach Bengali in a college that has formed to train civilian administrators. After Dorothy's death in 1807, Carey marries a Danish, a good intellectual level, who attended the missionary community, and who in turn died in 1921, he married for the third time in 1923 with a widow. A small printing had been installed in the mission. Life of Carey, the Bible was translated into no fewer than 42 languages and dialects, including Europe's Sanskrit. Traditional sacred Sanskrit texts are also translated into English. In 1818, missionaries founded the Serampore College, to train religious ministers from India, but open to all, regardless of religion or caste. Gradually, as the mission expands, dissension began to appear. The new missionaries sent from the United Kingdom do not accept the community life and ask to live in separate houses. They also protest against the dictatorial character of the earliest missionaries. In the United Kingdom, John Dyer, who succeeded Andrew Fuller as secretary of the Missionary Society aims to reorganize the company as a business and intends to dictate from the United Kingdom the business of Serampore. Carey then broke ties with the company he created and retreated to the college until his death in 1934. Incidentally, William Carey completely neglected the education of her four boys who were not fully supported another missionary couple, Joshua and Hannah Marschman, arrived in Serampore in 1800. In addition to his work as a missionary and translator, he also published books on botany. The news of the missionary community of Serampore, although relayed by the Baptist Missionary Society have a great impact in all Protestant churches in Europe and North America where we see to create a large number of companies missions , some of which were created before the implementation of the Serampore mission. These include: The Missionary Society of London (1795), Mission Society of the Netherlands (1797), the American Committee for Foreign Missions (1810, Missions Basel (1815), Missions of Paris (1822), Missions in Berlin (1824), Missions of Sweden (1835), the Missions in Northern Germany (1836), Missions of Norway (1842). Initially, these companies are founded by believers from different evangelical churches. Interfaith, many of them are also supranational, such as the Basel Missionary Society, which includes Swiss, German and French. But large churches also founded their own company mission: the Church Missionary Society of the Anglican Church was created in 1799. This is followed by the Methodists in 1813, Baptists from the United States in 1814, the Presbyterians of Scotland, in 1825 the Lutherans of Germany, in 1836, with the Society of Leipzig. In Europe, the missionary societies are generally at the initiative of private Christian group and funded by both donors and a few big drives organized from small donors, for example, in "Mission Sunday". The autonomy from ecclesiastical institutions does not mean that every society has generally rooted national and theological orientation rather marked. A second wave of missionary societies from the United States, from 1850. These companies are generally interfaith and cross-country: The Mission to the Interior of China was founded in 1856, the Christian and Missionary Alliance in 1897, the Mission in the Interior of Africa, the Sudan United Mission and the Mission inside the Sudan in 1901. In 1900, there are over three hundred missionary societies, reflecting the dynamism of the Protestant missionary movement, but too often represent a large dispersion weakness. The differences between Protestant missions have been quickly identified as an obstacle to efficiency, consolidation attempts are undertaken: within Protestantism. By 1825, the "Conferences" together, in India, missionaries of various currents. In 1910 a world conference being held in Edinburgh , the forerunner of the World Council of Churches. In 1914, the United States provides nearly half of the resources and staff missionary in 1960, they provide two-thirds. The vast expansion of Protestant nineteenth century is a return to contemporary missionary movement in the Catholic world (See Catholic missions in the nineteenth and twentieth centuries ). Whereas in previous centuries, missionaries from the two blocs do not met, from the nineteenth century they found more often in positions of competition and rivalry. Moreover, the results are similar: people already earned to Islam or Buddhism Hinayana (also known as the Lesser Vehicle Buddhism) are virtually impervious to Christianity. It is virtually the same for Hinduism , with the exception of the lower castes, who are more susceptible for reasons we understand. In China, the situation is different: the position " Confucian "admits the plurality of denominations and judge the acceptability of a religion primarily on its effects on society and the country (she threatened the family or State?), and not according to the contradiction that its dogmas could present vis--vis the tenets of local religions. They are more pragmatic considerations that frankly ideological. We can therefore say that there is less ideological rivalry with the whole Confucian , but a certain xenophobia sometimes leads to movement of persecution vis--vis the new Christian communities. Animist populations, whether in Asia, Africa and Oceania are a land of success for the missions. Although the Protestant missionary movement, as the Catholic missionary movement has preceded the wave of colonization of the second half of the nineteenth century , it is clear that the missions and settlements are different forms of European expansion. This does not interest, ideological, and those missions, economic and political colonizers do not always coincide and sometimes conflict. Until the abolition of its monopoly in 1833, the British East India Company , reluctant to encourage social upheaval, or religious boundary as much as she can, missionary activity, and the British government policy, more liberal, was often little different. If one compares the respective zones of penetration of Catholic and Protestant missions, there is a clear relationship with the dominant religion of the colonizer, Protestant for the United Kingdom or the Netherlands, Catholic France or Belgium. It's a trend, and we should not infer that existed in the nineteenth and twentieth centuries, any exclusivity granted to the national missionaries, there is a ripple effect. In the table below, we postponed the figures presented by the Catholic Encyclopedia 1907-1911 (which noted that all figures are likely inflated Protestant) Some comments for this picture: In the case of the Philippines , and Africa Spanish and Portuguese, from the Catholic mass is attributable to the system of patronage (see Catholic Missions in the sixteenth and seventeenth centuries ) that prevailed until the mid theoretically the seventeenth century (but in reality, long after) and stipulated that the colonizer had the exclusive task of missionaries. In the case of India where the numbers include both Catholic and Roman rites Syrian Protestants have not caught up on Catholics who began to gain a foothold on the subcontinent since the first Portuguese. Moreover, the coloniser Britain has never really encouraged the missions in India, but has also never penalized especially Catholics. The prevailing rule is still the colonizer promotes national missionaries. This in turn will favor the teaching of their language. The missionary is often dependent on colonial Powers. In China, which is not spoken properly settled, it is the unequal treaties which benefit the missions of a status of extraterritoriality. The colonizer subcontracts willingly missions wherever part of the social field. Missions both Protestant and Catholic, opened clinics and schools. When the time of decolonization sound, many leaders of newly independent countries have been trained in schools and universities missions. The translation of the Bible and catechesis activities often contribute to strengthening indigenous languages and appropriate to provide them with a write. Moreover, as Jean Bauberot, the wives of missionaries dedicated to the empowerment and education of indigenous women and concludes that the missions generally have "humanized" colonization and they helped to streamline. We have seen that the Protestant missions in India had been initiated since the eighteenth century before William Carey and the Baptist herald the great wave of nineteenth century. At Serampore Carey and his colleagues translated the Bible into 31 languages or dialects, and in 1816 you could count 700 converted in the community. In 1813, the "New Charter" of the East India Company authorizes the establishment of the Anglican Archbishop Calcutta , with three archidiaconates. This allows the Church Missionary Society (CMS) and the Propagation of the Gospel, starting respectively in 1814 and 1826 to develop missionary activity. According to the Catholic Encyclopedia of 1908, the greatest successes are achieved in southern India, where the Danish Lutherans had begun work. In the 1830s, the dioceses of Madras and Bombay are created, and from 1870, those of Lahore , Rangoon , in Burma and of Travancore and Cochin. CMS has the idea of sending the service of the Church of Indian tradition Nestorian four missionaries who are ultimately subject to rejection and results in a new schism in the Nestorian Church. In addition to the Anglicans and Baptists, we must mention the missionaries sent by the Church of Scotland from 1830, those of the Presbyterian Church of Ireland, Wesleyan Methodists, the Army hello and various other European institutions or American. Alexander Duff , the Church of Scotland, is oriented towards the training of elite and founded a college attended by upper castes. To summarize the progress Protestant, say in 1830, could not be counted as 27,000 native Protestants from India, Burma and Ceylon and in 1870, there were no fewer than 35 Protestant organizations, bringing together 600 Protestant missionaries of various obedience, and framing more than 300,000 faithful. Here's how the Catholic Encyclopedia calls the Protestant missionary work: The most remarkable progress has been observed in the last thirty years of the nineteenth century , where enrollment Protestants spend 224 000-870 000. In 1858, power is transferred from the East India Company to the British crown, which affirms the principle of religious freedom for all Indians, but also committed to cover two-thirds the cost of any academic work. Attended initially by Christians, from the lower castes, school assignments are soon invested by high caste Hindus. The progress of Protestant missions in India should indeed not forget that the Protestant penetration in India is lower than that of Catholics and that the two communities together are marginal compared to Hindus, Muslims or Buddhists in Burma and Ceylon. In the Indian Empire, the only real success is obtained from the tribes. In Burma, Baptists and Methodist missionaries get mass conversions among populations Karen in 1830. In 1850, there were more Protestants in India than in the rest of India. In 1807, Robert Morrison , sent by the London Missionary Society landed in Canton. It must remain secret, including vis--vis the East India Company, anxious to get into trouble with Chinese authorities. China is indeed a closed country. Morrison teaches Chinese, began to translate the New Testament. A first convert was baptized in 1814, but in fact the exercise of all missionary work is impossible in China, the missionaries set out to create centers of evangelization outside of China. Anglo-Chinese College was established in 1818 in Malacca. In 1842, after the Opium War, the missions can operate in Hong Kong within five ports open to the west. A missionary named Prussian Karl Gutzlaff , who works with the Netherlands Missionary Society began to train and send evangelists Chinese hawkers in eighteen provinces. These reports are sent promising that cause the arrival in China of the Rhenish Mission Society and Basel. In fact, the whole company Gutzlaff turns out to be a fiasco, the evangelists who had probably squandered the money from their sales do not recur, but the ideas are Gutzlaff soon taken up by the Methodist Hudson Taylor , who created the China Inland Mission (Mission to the Interior of China) whose sole purpose is evangelism. The principle is to recruit as many missionaries have a strong academic background that Christians are distinguished only by their strong convictions. All dressed in Chinese. In 1882, with 650 missionaries came from many different countries and various churches, CIM became the largest evangelical mission society. In large cities, other companies create missions of universities and hospitals. In the early twentieth century , has barely more than a few hundreds of thousands of faithful Protestant ministers framed by 3800 (Figures Shanghai Mercury, 1907). At that time the number of baptized Catholics exceeds one million, but it is nevertheless the proselytism of Protestant missionaries, which is generally accepted as a cause, in 1900 the Boxer Rebellion , who saw the missionaries of agents influence of colonialism. 188 missionaries (100 Britons, 56 Americans and 32 Swedes) and were killed, mostly in Shanxi. Following these events, the Western powers imposed on China for a number of conditions including the safety of missionaries and the protection of Christians. The missions then accelerate their development. On the eve of World War I, there were five thousand five hundred Protestant missionaries in China. In 1925, they will be more than eight thousand. While it is clear that the missionaries could not enter China under the protection of the guns of Western navies in the words of Andre Roux, the Chinese nationalist revival of 1911 in part out of the Protestant universities. Thus, Sun Yat-sen , founder of the Kuomintang is it Christian. But when the communist opponents of the KMT are masters of the land, Christians will emerge again as agents of imperialism, and the different churches will be severely punished. The Rites that divided Catholics from 1650 to the late eighteenth century (see Catholic Missions from 1622 to the late eighteenth century ) was a distant echo within the Protestant missions in China under the name English Term Question. The question was under what Chinese name, we had to translate the divine. Among the candidates Shin, Shin Tien, Tien-chu, Shang-ti was finally approved by the majority. La Core prsente ceci de commun avec la Chine que la pntration chrtienne ya t relativement aise, mme si, l'instar de la Chine galement, des mouvements de rejets xnophobes s'y sont dvelopps au XIX e sicle. Il s'agissait essentiellement, cette poque, de catholiques (Voir Missions catholiques au XIXe et au XXe sicles ). La progression des protestants partir de la fin du XIX e sicle a t assez importante pour qu' partir de l'occupation par les japonais en 1911, les chrtiens apparaissent comme l'un des ples de la rsistance nationaliste corenne. Ceci explique en partie que le christianisme, majorit protestante, qui regroupe au XXI e sicle plus de la moiti de la population ne soit pas considr comme une religion trangre. L'histoire des missions protestantes ne commence qu'en 1885. Les premiers missionnaires sont presbytriens et mthodistes. Les chrtiens de Core deviennent trs vite autonomes. Peut-tre le premier tranger protestant fouler de ses pieds le sol coren fut un chrtien Japonais, Nagasaka, en juin 1783. Par la suite quelques missionnaires protestants firent de furtives incursions sur le sol coren avant 1885 : Karl Gutzlaff visite la cte ouest de la Core en 1832 avec des copies des critures en Chinois. Le 13 septembre 1865, le Britannique Robert Thomas arrive sur la cte corenne avec plusieurs catholiques pour distribuer des copies de la bible. Il y reste deux mois et demi. John Ross , de la et son collgue qui s'occupaient essentiellement de la Mandchourie , sont l'origine de l'intrt missionnaire protestant pour la Core. Ils effectuent 2 voyages en Core en 1874 et 1876. En 1877, Ross publie la premire grammaire de langue corenne en anglais et, en 1879, la premire histoire de la Core jamais crite dans une langue europenne. Avec McIntyre, il termine la traduction en coren du Nouveau Testament et la publie avec l'aide financire de la . En situant l'irruption massive des missions protestantes en 1885, a pu avancer qu' cette date-l, l'glise protestante de Core tait dj tablie avant qu'il n'y ait aucun missionnaire tranger en Core. Il raconte qu'en hiver 1884, Ross, accompagn par un jeune missionnaire baptise 75 personnes pendant son voyage. " , crit-il, " Lee Jeong-kyu considre nanmoins que le dmarrage rel des missions protestantes doit tre mis au compte des agences amricaines. Le bureau des missions trangres de l'glise presbytrienne ( ) est la premire glise vanglique entreprendre un travail missionnaire en Core. Les autres glises prsentes en Core la fin du XIX e sicle sont: La , ... Lee Jeong-kyu numre ainsi les facteurs importants qui ont contribu au succs des Protestants la fin de la priode Choson La mthode Nevius tire son nom d'un missionnaire amricain presbytrien John Livingstone Nevius mort en 1893. L'histoire des missions protestantes en Afrique dbute en Afrique australe aprs l'occupation de Kaapstaat ( Le Cap par les Britanniques. La (LMS) envoie des missionnaires sur place, parmi lesquels John Philip , connu comme le dfenseur des Hottentots et qui encouragea le gouvernement britannique prendre des mesures qui provoqurent le dpart des Boers vers le Transvaal et ce qui allait devenir l' tat libre d'Orange. Robert Moffat est rest missionnaire chez les Betchanas pendant 45 ans, a traduit la bible en tswana et a exerc une grande influence sur les missions en Afrique Australe. C'est son gendre David Livingstone , mort en 1873 qui est devenu connu comme l'explorateur des chute du Zambze mais qui avait commenc par exercer, comme son beau-pre, le mtier de missionnaire pendant dix ans, engag, comme tous les missionnaires de cette poque dans la lutte contre l'esclavage. C'est en Afrique australe, auprs de Philip et Mossat qu'ont t envoys, en 1829, les premiers missionnaires franais de la Socit des missions vangliques de Paris. Ce sont aux anglicans de la CMS ( ) que l'on doit, en 1804, la premire implantation en Afrique occidentale. La mission du Sierra Leone ouvrira ensuite, ds 1827 le collge de qui aura par la suite une grande rputation. Au Nigria , des anglicans et des mthodistes s'tablissent Ibadan ds 1844. Le baptiste britannique Alfred Saker exerce au Cameroun / A> from 1845 until 1872, but the German conquest of Cameroon in 1885 leading to the replacement of the English Baptist Mission in the Basel Mission, the German language. The U.S. Committee of Missions, who had founded the first station in Gabon in 1842 is noted by the Mission in Paris after the integration of Gabon in the French Empire in 1886. Johann Krapf , a German missionary serving Anglicans CMS moved to Mombassa , in Kenya in 1844. A few years later, the Lutherans accompany the Germans gained a foothold in Tanganyika. In general, rivalry with Catholic missions are vivid in East Africa and especially Uganda. In the late nineteenth century , the American Presbyterians are involved in southern Sudan. Within Protestantism or outside of it, prophets create new African Christian churches: In Cte d'Ivoire , the prophet Harris leads people to burn 200 000 fetishes in the years 1913-1914. Its movement will be recovered by the Methodist Mission in London. In the Belgian Congo , Kimbangu Simon is responsible for the Kimbanguist Church , part of the World Council of Churches. Other African prophets hold over their distance vis--vis the European missionaries, as the pastor Mokone who became known in Johannesburg from 1892. Zulu Isaac Shembe , who died in 1935, and more syncretistic, in the words of Andre Roux, Enlightenment, projects the frustrated hopes of a people around a new black Christ. According to the Britannica Book of the Year 1998, there were in 1998, 87 million Protestants in Africa (Catholic, 118, other Christians, 100 Muslims, 306, ethnic religions, 90) The date of the arrival of Protestant missionaries in Madagascar dates back to 1818. Welsh, David Jones and his friend Thomas Bevan were the first Protestant missionaries in that country. They landed at Tamatave towards the end of the year 1818. They began by learning to read and write to the children of this city, including the tribal leader of the time. After the death of his wife and newborn child and the couple's Bevan Jones, also reached by malaria, leaving only the country to be healed in the Mauritius. In 1820 he was back, and the king Radama I gave him permission to travel to the capital Antananarivo. Then the work began officially in October. Literacy First, and evangelism, and translating and publishing the Bible in Malagasy. In 1960, more than half of American Protestant missionaries. Most of them belong to the current fundamentalist which will come out on Pentecostalism 's going to develop independently in both Africa and South America. In spreading the gospel among the nations "non-Christian," the American missionaries and Daizy TL Osborn were and are still remarkably effective. They were pioneers in a "mass evangelism" preaching to crowds of several thousand people. They traveled together in over 80 countries on all continents. The Protestant expansion in the nineteenth century
William Carey and the creation of the Baptist Missionary Society
Birth Missionary societies
The Protestant penetration outside of Europe
Missions, colonization and decolonization
Catholic Protestant Dutch possessions in Asia 56 000 472 000 French Oceania 53 000 21 000 British Oceania (excluding Australia) 35 000 147 000 American Oceania 47 000 30 000 French Africa and Madagascar 419 000 351 000 British Africa (excluding South Africa) 289 000 235 000 Belgian Congo 34 500 26 000 German Africa 55 000 47 000 Spanish and Portuguese Africa 1 000 000 4 000 Philippines 7 000 000 - British Indian Empire 1 550 000 872 000 Overview of Protestant missions in different geographical areas
The Protestant missions in India
The Protestant missions in China
Les missions protestantes en Core et la mthode Nevius
Christianity Confucianisme Amour du prochain Bienveillance ( ou , en chinois) Vnration de Dieu le pre Culte des anctres Volont de Dieu Chemin du Ciel Les missions protestantes en Afrique
The Protestant missions in the Pacific and Madagascar
The Protestant missions after 1960
Bibliography
See also
Notes
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