§ 4. Spread of Christianity.

Searches for "Missionary" and "Missionaries" are redirected here; see also other meanings.

Jean Georges Vibert. "The Missionary's Tale" (1883). Metropolitan Museum of Art

Missionary

(from Latin missio “sending, order”) is one of the forms of activity of religious organizations aimed at converting non-believers or representatives of other religions.
It is found mainly in universal religions, primarily world ones, and is not common in national religions. There is a distinction between “external” mission (in other countries) and “internal” mission (among non-believers and people of other faiths on their own canonical territory). Missionary work
is sometimes distinguished from proselytism, but there are no clear distinctions between missionary work and proselytism. Often those whom missionaries seek to convert reject these attempts, and sometimes even kill those who came to them for this purpose, as happened to five Protestant missionaries from the United States in 1956, when they tried to convert the Guarani Indians (Huaorani). ) in the Amazon Basin of Ecuador.[1] A similar tragedy occurred in the late 30s of the 19th century. on the island of Eromanga in the New Hebrides archipelago (now part of the Republic of Vanuatu), where the natives killed the missionaries and then ate their bodies.[2]

Missionary work in the Middle Ages and Modern times[ | ]

Baptism of a 79-year-old Chinese Dungan by Christian missionaries near Zhengzhou, Prov.
Henan. No later than 1908, the missionary work of the Catholic Church intensified after the formation of the Spanish and Portuguese colonial empires (-XVI centuries), helping the colonialists seize and “develop” new lands. To guide Catholic missionary work, Pope Gregory XV in 1622 established the Congregation for the Propagation of the Faith (since 1967 - the Congregation for the Evangelization of Peoples). Later, Catholic missionary societies were created in a number of countries.

In the 17th-18th centuries, in connection with the entry into the colonial policy of the Netherlands and Great Britain, missionary activity began to be developed by the Protestant churches that dominated in these states.

At the beginning of the 19th century. Missionary organizations arose in the United States. Missionary activity intensified in the last third of the 19th century during the struggle of the imperialist powers for the division of the world. The activities of Christian missionaries in Africa expanded. Supported by the colonial administration, subsidized by government agencies and monopolies, missionary institutions became owners of large capital and lands and were conductors of the colonial policies of the governments of their countries. The vast majority of educational institutions in African countries were (and in some still are) in the hands of religious missions. They extended their control to medical institutions, cultural, sports and other public organizations.

Missions in Africa (to a lesser extent in Europe during the early Middle Ages) gave a prominent place to school work. However, their activities extended to a small percentage of the children of the local population and usually had the ultimate goal of preparing people for service in the colonial administration.

The functions of Muslim missionaries were often performed by Muslim merchants, and with the development of Sufism, by wandering monks (Sufis).

History of the missionary movement

Christianity and missionary... These two concepts are inextricably linked.

How is the history of the Christian missionary movement written, the history of tens of thousands of people who, over the course of two thousand years, were sent by hundreds of missionary organizations to all countries of the world? The history of the missionary movement is not just a collection of dry facts. This is a fascinating story about the struggles of people, their sorrows and joys, a story of tragedy and adventure, filled with romance and sadness.

Preface

How is the history of the Christian missionary movement written, the history of tens of thousands of people who have been sent to all countries of the world by hundreds of missionary organizations for two thousand years? This is a very voluminous topic, almost ruined by historians who tried to squeeze too many dates, events, names of organizations and names into one book. But the history of the missionary movement is not just a collection of dry facts. This is a fascinating story about the feelings and struggles of people, their sorrows and joys; a story of tragedy and adventure, filled with the romance of distant travels.

Christianity became the predominant world religion precisely because of the tireless work of its missionaries - a fact that changed the face of the world. “World Christianity,” writes Leslie Newbigin, “is the result of the greatest scope and development of the missionary movement that has occurred during the last two hundred years. This development, regardless of people's attitude towards Christianity, is one of the most remarkable factors in human history. The fact that this phenomenon is often not taken into account or underestimated can be considered as an extraordinary case in modern life.”

Not only the spread of Christianity itself was overlooked and underestimated, but those men and women who contributed to this spread were also treated in the same way. These were purposeful people, completely devoted to the cause, driven by a sense of necessity, so rare even in the most patriotic and fighting spirit to fulfill their duty. “The early missionaries were born warriors and great men,” wrote Pearl Buck, a man who was hardly a missionary enthusiast. — Timid and weak souls could not cross the seas to reach foreign countries, neglect death and danger; they carried religion as a banner, and under it even death itself became a victorious end. Going forward, calling out, warning and saving others - all this was a need for the souls of those already saved. There was a recklessness of necessity in this—agony in the name of salvation.”

Who were these missionaries who sacrificed their lives to bring the Gospel to the ends of the earth? Were they spiritual giants who brilliantly overcame every obstacle in their path? No. These were ordinary people, with ordinary human weaknesses and shortcomings. They didn't seem superhuman or superholy. Just like the bright characters of biblical events, from the Book of Genesis to the New Testament, they had a variety of shortcomings and oddities, human weaknesses. But they all wanted God to use their best qualities as He saw fit. That is why they were able to leave an indelible mark on the history of missionary work.

When you think about the great missionary wave that has been sweeping the world over the past centuries, you immediately remember the names of great people - David

Brainerd, William Carey, Adoniram Judson, David Livingston and Hudson Taylor. But women, single and married, made up nearly two-thirds of the missionary army in North America. A significant proportion of the missionaries' work was devoted to family and children. “Family problems,” writes Harold J. Westing, “are the number one priority issue in missionary work.” This is why the historical narrative of Christian missionaries places great emphasis on their family life.

The most difficult issue in the selection of biographies of figures of the Christian missionary movement was the need to limit the list of those individuals who can be described in one book. Ultimately, the choice of characters, the issues discussed, and the events in the life of the missionaries described in the narrative were determined by the subjective decision of the author himself. Unfortunately, it is impossible to tell in the space of one book about the huge number of great missionaries and missionary societies; stories about many outstanding personalities are included in the book with a far from complete description of their great merits. But I would like to hope that this narrative will serve as an initial stage for readers to become acquainted with those who served so bravely on the front line of the spread of Christianity.

It is quite natural that biography is an element that links the history of Christian missions into a single whole. Emerson once said that “there is no history, only biography.” This remark is basically applicable to any area of ​​history. Missionary biography perpetuated the Christian missionary movement. In fact, argues Geoffrey Moorhouse, the story of these men “provided the most effective incentive” for the adoption of this profession by a huge army of believers throughout the 19th century. We also hope that this book will not only introduce readers to the missionary movement and broaden their horizons, but also inspire many to devote their lives to this field of service, the greatest of all great works in all human history.

Acknowledgments

I express my heartfelt gratitude to all those who provided advice and support in both my research and the writing of this book.

I am especially grateful for the help given to me by my denomination, the Christian Missionary Union, and the small United Church in Green Grove in northern Wisconsin, where from an early age I saw deep concern and love for foreign missionary work.

Special thanks to those who have been so instrumental in my work: Pastor David Lott, whose invitation to share his knowledge of Christian missions with his church members was the catalyst needed to write this book. Thanks to Stan Gundry, executive editor of Academic Books at Zondervan, for his enthusiastic support of this project from the very beginning; Hal Olsen, friend, colleague and longtime missionary in Africa, for his constant involvement and advice; Don Richardson, Olive Fleming Liefeld for their stories of personal missionary experiences; two librarians who have been of great help to me, Galen Wilson of the Billy Graham Center and Galen Wilson and Vonita Enneper of the Grand Rapids Bible and Music School. And many thanks to Ralph and Roberta Winter for their invaluable help and support just when it was so needed.

I also express great gratitude to my students at the Grand Rapids Bible and Music School and Trinity Evangelical Theological School, who worked through the manuscript with great dedication, providing honest, direct, and constructive criticism on all topics.

But most of all, I am grateful to my husband, Randy Tucker, for the many hours he spent preparing, editing, and footnoting this book, and for his passion for missions in general and this project in particular.

Conventional abbreviations for names of organizations

AAM - American-Arabian Mission

ААзМ - Association of Asian Missions (Asia Missions Association)

ABVE - Association of Baptists for World Evangelism

ABMS - American Baptist Missionary Board

ABM - African Inland Mission

AGR - Citizens Workers' Administration

ADRS - Jungle Aviation and Radio Service

AEЗM - Association of Evangelical Foreign Missions Association

AEM - Andes Evangelical Mission

AMX - Young Men's Christian Association

AOM - American Society of Missiology

AP - African Enterprise

ACЗM - American Board of Commissioners for Foreign Missions

ACVM - American Center for World Missions (United States Center for

World Mission)

BAML - Young Men's Buddhist Association

BEM - Greater Europe Mission

BIE - Bible Institute of the Air BM - Bibles for the World

BMS - Baptist Missionary Society

BO - Basel Mission

BPU - Wycliffe Bible Translators BHS - Bible Christian Union

VBIH - Heralding Christ Jesus' Blessings

WEC - Worldwide Evangelization Crusade

WIM - West Indies Mission

VMOC - World Missions of the Presbyterian Church USA

BOB - Alliance World Fellowship

WCC - World Council of Churches

WFSH - World Federation of Christian Students

Federation) VHAR - Rader's World-Wide Christian Agency

Christian Couriers)

DHM - Danish-Halle Mission

DRVK - Far East Broadcasting Company

ED B - Far East Gospel Crusade

EZ - Gospel Recordings

EMA - Evangelical Missionary Association for the Nations (Evangelical

Missionary Association to the Nations)

EMC - Gospel Missionary Union

EMT - Creator Europe Mission

EP – Evangelism Abroad (Overseas Crusades)

ZBO - Correspondence theological education (Theological Education by Extension)

3 M B - Overseas Missionary Fellowship

KBM - China Inland Mission

KD - Keswick Movement

KEO - Chinese Evangelization Society

KK - Campus Crusade, Campus Crusade for Christ

KMM - Korean International Mission

KHNE - Christian Nationals Evangelism Commission

LAM - Latin America Mission

LARE - Latin America Radio Evangelism

LIL - Summer Institute of Linguistics

LKE - Pocket Testament League

FSM - Moody Literature Mission

LMO -. London Missionary Society

LPL - League of Protestant Literature (Evangelical Literature League)

MAB - Mission Aviation Fellowship

IAZM - Interdenominational Foreign Mission Association

MB - International Fellowship of Evangelical Students

MEK - International Evangelistic Campaigns (International Crusades)

MEC - Evangelical Alliance Mission

ML – Evangelistic campaign “World Literature Crusade”

MM - Youth With a Mission

MMB - World Vision International

MYZ - Unevangelized Field Mission

MNP - New Tribes Mission

MRMB - World Radio Missionary Fellowship

MRC - Church Growth International

MCK - International Student Consultation on Frontier Missions

MCC - Scandinavian Union Missions - TEAM MX - Youth for Christ Navigators - (Navigators)

NAP - National Association of Evangelicals

HMO - Netherlands Missionary Society

NCCA - National Council of Churches

OBO - United Bible Societies

OD - Open Doors

OM - Promise to the World (Operation Mobilization)

OPE - Society for the Propagation of the Gospel

OXMO - United Christian Missionary Society

PLR - Protestant Literature Abroad (Evangelical Literature Overseas)

PMP - Medical Assistance Programs

RPMS - Regions Beyond Missionary Union

CAM - Heart of Africa Mission

CBM - Sudan Interior Mission

SDC - Student Volunteer Movement

CEO – Slavic Gospel Association

SJ - Word of Life

COM - Sudan United Mission

COPB - Sacred Congregation for the Propagation of the Faith

TMP - Trans World Radio

UMCA - The Universities Mission to Central Africa

FMB - Philippine Missionary Fellowship

HL – Evangelistic campaign “Christian Literature Crusade”

HM VS - Christian Missions in Many Lands

CMC - Christian and Missionary Alliance

HNEK - Christian Nationals Evangelism Commission

HOIV - Christian Society "Inter-Varsity" (Inter-Varsity Christian Fellowship)

TsAM - Central American Mission

CMS - Church Missionary Society of the Anglican Church

Part 1. Steady progress

The urgency expressed in the Great Commission that Jesus gave to His disciples may not have been truly understood by many New Testament believers. In the first centuries, this Commission as such did not become the driving force for the rapid growth of churches. Persecution scattered believers throughout the Mediterranean region, and Christianity quickly took root primarily where pagans who worshiped God converted to the Jewish faith in the synagogues. The Gentiles were pleasantly surprised and delighted to hear the Good News, which did not require Gentile converts to become Jews, but rather spoke of “cleansing the heart from an evil conscience” (Heb. 10:22). Thus, by the end of the 1st century. The church originated in Europe, Africa and Asia. By the middle of the 4th century. The Christian movement, especially in the southern part of the empire, became so powerful that even emperors were forced to take Christianity seriously. What this proves is that the New Testament statement of the Great Commission did not so much inspire missionaries to spread this faith as it provided a description of the spontaneous spread of a living and active faith in Christ. Jesus said that the gates of hell would not prevail against her, nor would the power of Rome, despite the regularly recurring periods of persecution, which failed to stop the powerful tide of the steady and aggressive advance of the true faith.

While evangelism and church planting became the main concern of the New Testament church, in the 4th century. Against the backdrop of sudden freedom, all sorts of theological problems emerged. Christian leaders were absorbed in the struggle against heresies that encroached on the purity of faith from the outside, and a wide variety of doctrinal contradictions arose within. Theologians invented new creeds, and church councils debated everything from the divinity of Christ to whether women had souls. The true meaning of salvation and the need to spread the Good News were largely ignored.

The invasion of the barbarians and the subsequent fall of the Roman Empire, however, put a quick end to all such squabbles. Western Europe was in complete chaos, and it took the talent and ability of such an outstanding person as Gregory the Great, Bishop of Rome 590-604, to stabilize the situation in the church and revive missionary activity again. He saw the need for political alliances and established a model of church-state cooperation that lasted for several centuries. He understood that the church could not exist among hostile peoples without the military assistance of their secular rulers.

Charlemagne (742-814), the powerful king of the Franks, stands out among other rulers for his military support of Christianity. No other king before or after him attached such importance to the explanation and dissemination of the Bible. King Charles expanded the scope of nominal Christianity to vast territories of Europe and turned out to be the first figure who, during the Carolingian Renaissance, encouraged the people to master literacy and a wide variety of Christian activities.

The Christian movement, in alliance with such rulers, seemed to be taking root in the area of ​​​​middle Europe inhabited by barbarians. But at the same time, it was quickly losing ground under the powerful onslaught of Islam, when this new religion swept the world from the east through Palestine and Africa and came to Spain. The Muslims were stopped by military might at the Battle of Tours in 732, and in these countries most rulers viewed force as the only realistic response to such a pervasive threat. The era of the Crusades (1095-1291) began, called by Ralph Winter “the most massive and tragically misinterpretation of the Christian mission in all history,” aimed at regaining lost ground. The intensity of the crusades gradually waned, freeing up enormous resources of the missionary forces to carry out their main task.

However, there is no reason to believe that true missionary activity did not exist in the Middle Ages. The Celts and Arians did a wonderful evangelistic work, bringing huge numbers of barbarians into the church. Later, the monks of the Roman Catholic Church played a significant role in preaching the Gospel among the barbarians. The Benedictines had a particular influence on the development of the missionary movement through the organization of their missions in remote areas; but the gradual accumulation of great wealth in this order led to its decline - not only in terms of distracting the monks from spiritual problems, but also because their monasteries became the main target of Viking raids.

The attacks of the Goths, Visigoths (Visigoths) and Vandals that led to the decline of the Roman Empire were almost mild in comparison to the later Viking advances. These sea warriors “became the scourge of England and the whole continent,” according to Herbert Cain. “Their raids on monasteries and churches were so devastating that for a time it seemed as if they threatened to destroy missionary activity throughout the English Church.” “The Irish volcano, which had poured out the fervent fire of the gospel for three centuries,” writes Winter, “has cooled almost to the point of cooling.” The destruction of the monasteries, however, did not destroy the gospel testimony. “The phenomenal power of Christianity,” Winter points out, cannot be destroyed: “the victors were overcome by the faith of their captives. It was monks who were usually sold into slavery, or Christian girls were forced to marry enslavers or become their concubines, which eventually had its influence on the northern savages.” However, the Viking advance dealt a devastating blow to the strength of both Celtic and Roman traditions in the British Isles and central Europe.

The destruction of biblical manuscripts in monasteries and churches had a negative impact on the missionary movement, but there were other factors that undoubtedly became an even greater obstacle to evangelism in the Middle Ages. Church leadership was in a sad situation for most of medieval history. The power of the papacy had been subject to criticism long before this, and in the 10th century. The moral state of this government has reached its lowest point. Sometimes dads were the biggest scoundrels in society. Pope Stephen IV (died 772) sued his deceased predecessor, placing his corpse in a chair facing the synod. He himself was imprisoned, where less than a year later he was killed on the orders of his Catholic rival. Sometimes popes, while occupying this position, openly committed immoral and illegal actions. The great schism of the 14th and 15th centuries, which led to the election of two and sometimes three popes, did not qualitatively change either the image of the papacy in general or the spiritual state of the church leadership. [Schism, or the Great Schism, is the name in Western Europe for the period 1378-1417, when the escalation of the conflict between the papacy and a number of countries (France, Germany, England) led to the simultaneous election of several popes. — Note. trans.]

But if this political form of Christianity was too preoccupied with other issues to think about the missionary movement, the academic tradition was just as far from evangelizing. The theoretical, philosophically oriented theology of the Middle Ages, known as scholasticism, occupied the best minds of church leaders. Education ceased to set itself practical goals and concentrated on the problem of reconciling dogma with reason. “With undaunted confidence,” writes Philip Schaff, “these busy minds reflected on high matters, found controversial questions and answered them, put all accepted dogmas through the fire of criticism to reveal their inflexible character. These were the knights of theology... Philosophy... was their handmaiden... dialectic was their sword and spear.”

The positive thing was that the process of cleansing the church began. Several attempts were made to reform the papacy, some more and some less successful. There were significant reforms in monasticism, which resulted in a more active movement in the field of evangelization. The Cluny Reform, which began in 910 at the Abbey of Cluny in central France, was the basis for a spiritual renewal in monasticism. These reforms were followed by the inspired ministry of Bernard of Clairvaux (1090-1153). The emergence of the Cistercians increased evangelistic activity in Europe. However, the greatest development of the Roman Catholic orders was achieved through the work of preaching monks, who had a significant influence on the missionary movement in the churches towards the end of the Middle Ages. The Franciscans (members of an order founded in 1209), the Dominicans (1216), and later the Jesuits (1534) planted churches and monasteries in Europe and around the world.

Missionary work at the present stage[ | ]

After the Second World War of 1939-1945 - in connection with the collapse of the colonial system, the rise of the national liberation movement, and the winning of independence by many former colonies - the struggle against national liberation movements occupied a large place in the activities of missionaries. Missionary work has become a vehicle for the policy of neocolonialism. By 1969, there were approximately 16,000 men's and 30,000 women's members of Christian orders in African missions (the majority were non-African).

In order to adapt to new conditions, the church began to change its missionary methods: create a church hierarchy from local residents, include religious rites of local cults in the Christian cult, conduct services in local languages, introduce religious dances and music into worship services; radio and television are used in missionary propaganda. Given the strength of the national liberation movement, missionaries, in order to maintain their positions, especially in African countries, began to speak out against racism. In 1971, the Catholic order of the “White Fathers” withdrew all its members from Mozambique in protest against the crimes of the Portuguese colonial authorities and the collaboration of the church hierarchy with the colonialists. Along with the growth of the national liberation movement, the anti-missionary movement intensified.

Missionary work and missionaries

Table of contents

Briefly about the emergence of Christianity ↓
The first tenets of Christianity and the response of the Jews ↓

Other fundamental differences ↓

The way forward ↓

For almost two millennia, Christian missionaries persuaded Jews to accept their faith, but each time they failed. What motivated our ancestors? Why did they turn out to be so “unyielding”?

Recently, a lot has been said and written about a number of religious movements of the Judeo-Christian persuasion. One of them, perhaps the loudest and most active, is “Jews for Jesus.” Apparently, a small group of Jews have discovered something very attractive in the tenets of Christianity, although the overwhelming majority of the Jewish people, as before, resolutely reject this religion.

For almost two thousand years, Christians have been flirting with Jews in the vain hope of winning them over to their side. But why do Jews so stubbornly reject an outstretched hand? Why is Jesus bad for us? In other words: why aren't we Christians?

Briefly about the emergence of Christianity [↑]

To answer this question, let's look at the origins of Christian doctrine, about the founder of which Christians themselves say that he was a Jew. It is also known that this founder lived according to Jewish laws, and the timing of his life fell on a very turbulent time. Contemporaries of Jesus were the greatest Talmudic sages. Just one generation before him lived the great teacher of the law, Hillel, and a generation later, Rabbi Akiva.

It is true that our national sources report very little about the private life of Jesus. Almost all available information goes back to the Gospels of the New Testament, written by the leaders of the early Christian church for their flock. But the main purpose of the Gospels was to establish and spread the doctrine of the new religion. This is why it is so difficult to separate the real, historical Jesus from the mythical Christ (“anointed one”) that early Christian theology invented for its own ideological purposes.

Immediately after the death of Jesus, his followers made fundamental changes to their teaching. The foundations of modern Christianity were laid by Paul of Tarsus (Hebrew name Selah

, in the accepted transcription Saul), a former student of the great Jewish sage Rabban Gamliel. This Sela began his career by actively fighting against the early Christians. Then, having “experienced an epiphany” on the way to Damascus, he converted to Christianity and soon became one of its leaders. The convert Paul never met Jesus, but claimed to have spoken with his spirit.

It was under Paul that Christianity first proclaimed its most important dogmas, which have remained virtually unchanged since then. Paul's instructions are recorded in the so-called Epistles, which form the second part of the New Testament.

The first dogmas of Christianity and the response of the Jews [↑]

Paul formulated the following main tenets (dogmas) of the Christian faith:

1. Jesus was the Messiah, in Greek - Christ

(anointed one). [The word “Messiah” itself also comes from the Hebrew “Mashiach” - “anointed one”]. His coming was predicted by the biblical prophets and long awaited by the Jews. He is also the son of God and, as a son, has almost the same qualities as the Father.

2. Man is bad and sinful by nature. All of humanity was cursed due to the original sin of the first man, Adam. The Jewish Torah cannot save a person because its many commandments are too difficult to fulfill. The only thing that can save you from complete damnation and hell is faith in Christ.

3. The Jews were originally the chosen people, but then God rejected them for refusing to accept His son, Jesus. Israel itself

given by God to His people [see material about the forefather Jacob] now belongs not to Jews, but to those who believe in Jesus the Messiah. Only they are worthy of His love and protection.

All others are doomed to burn in “fiery Gehenna.”

4. With the coming of Christ, only one law remained. This is the duty to love. People should take the example of Jesus, imitate his sacrifice, humility, long-suffering - in the hope that God will show mercy towards them.

Just by listing these four dogmas, it is clear why Jews do not accept the Christian faith. Let us try to raise objections to them from the Jews.

1. Jesus could not be the Messiah. The biblical prophets, who actually predicted that the Messiah would come, at the same time promised that after his arrival there would come an era of universal peace and love. But, as we see, this has not happened yet. In addition, any talk about the Messiah being the “son of God” is absolutely unacceptable for Jews. According to the same biblical prophecies, the Savior (if we use this word) will only be an outstanding leader and teacher, but nothing more.

2. Although original sin does exist, the Torah teaches that man can overcome it. It does not dominate a person like an irresistible rock.

Yes, man is a sinner, but it was for our correction and perfection that we received the Torah from G-d.

It is absurd to claim that the Law given by G-d is impossible or very difficult to fulfill. Moreover, we do not know of a single Jewish source that speaks of the possibility of salvation (even from damnation, for example) through faith alone. Sincere

Faith in G-d must lead to keeping His commandments. Save, i.e. Only the observance of the commandments can justify a person’s life.

3. It is impossible to imagine that G-d decided one day to reject the Jewish people. The Torah clearly and repeatedly speaks of the eternity of our union with Him. The Almighty is not a man to revoke His promises.

4. The Torah was given to people for eternity. She herself repeats this promise several times. Therefore, it cannot be replaced by some new agreement or law. Love alone is clearly not enough; you need to be able to express it. This is exactly what the Torah teaches us. Love for one's neighbor is one of her commandments; but love must be supported by good deeds.

Why do we believe in these ideas, and not in the Christian postulates of Paul and his followers?

The fact is that Jesus did not show himself in any way to be the Messiah that the Jews expect. Prophecies about the messianic era predict that in the future people will experience a happy life in a conflict-free world, with the complete triumph of love and universal truth, when evil in all its manifestations will disappear: there will be no lies, no hatred, no violence, no idolatry.

As we see, Christianity failed to fulfill any of these conditions.

Christians do not agree with our objection. All these changes, they say, happened with the coming of Jesus. They are simply not visible, since the person is still sinful and does not want to accept Christ and his teaching. Therefore, they say, the Messiah-Christ must return to earth one more time to prove the legitimacy of his mission.

For their part, Jews do not accept the argument that the main biblical prophecies about the Messiah and his era will only come true after the “second coming.” We are convinced that the Messiah will complete his great task at the first try, which means that his coming has not yet taken place.

Other fundamental differences [↑]

But this is not only about the personality of the Messiah and the time of his coming.

Christianity also teaches that Jesus was, as it were, a “double” of God, endowed with human flesh. Jews strongly reject such a concept. Anyone who claims that G-d takes the form of a person thereby belittles His greatness and undermines faith in His Unity and Absolute Omnipotence.

To speak of a “god-man” means to be an idolater [see material about Idolatry - Avodah zara].

Jews differ from Christians not only on matters of faith; We have different views on the role of man in this world.

Christianity does not see the benefit in human actions, in his striving for perfection. The only thing that can save him, they say, is a state of extreme disappointment with material life, the bearer of sinfulness, as well as complete dependence on G-d.

Jews are convinced that a person can get closer to G-d by FOLLOWING His commandments and submitting to His will. But at the same time remaining those who have freedom of choice.

Thus, Christianity and Judaism have completely different, essentially opposite concepts of man.

Judaism maintains that man is created “in the image and likeness of G‑d.” Therefore, he can easily find Divine qualities in himself and in the people around him. By fulfilling the commandments, we thereby allow the Divine spark to flare up in us. The Jew strives not to miss this opportunity.

At the same time, the original postulate of Christianity tries to convince us of the original sinfulness and inferiority of man. Left alone with himself, a person is doomed to complete damnation. His nature is drawn to evil, so he must do something to save himself.

“What have you done to save yourself?” This is the first question of Christianity. To a Jew, such a formulation of the question seems meaningless. She is generally far from the Jewish way of thinking. The Jew puts the question differently: “How can I serve G‑d? How can I keep His commandments?” For the main goal of Judaism is to observe the laws of the Torah. We see in man, first of all, his potential greatness, for he alone in the entire universe is endowed with the ability to fulfill the commandments and carry out the will of the Creator.

Man is so bad, Christians say, that true service to G-d is simply beyond his capacity. The Torah is too difficult for people. Therefore, they can only believe in Christ and wait for salvation.

The Jews answer: since God Himself gave us the commandments and ordered us to fulfill them, it means that we are able to serve Him and carry out His will. Is it possible to believe that He deliberately placed an unbearable burden on His chosen people?

The way forward [↑]

Although all of Jesus' disciples were Jews, they were unable to convince their fellow tribesmen of the correctness of the new religious doctrine.

Already at its inception, Christianity was closer to paganism than to Judaism. Time passed, but the differences between these two worldviews did not soften, but, on the contrary, began to worsen. The Jews more and more decisively rejected the new teaching; representatives of other nations enthusiastically joined the ranks of Christian proselytes.

As a result, Christianity increasingly turned into a non-Jewish, and sometimes anti-Jewish, religion. The Church persistently called on Jews to join it, using persuasion, and since the Church established itself as the state religion in the Roman Empire, resorting to violence and cruelty. But the Jews held firm.

Christianity has achieved considerable success; it has changed the course of history. But he never succeeded in subduing the Jews. The people of Israel clung tenaciously to the Torah as they continued on their unique path.

The Jews most consistently rejected two of the most important Christian tenets: that Jesus is G-d in human form and that the Torah has lost its original meaning. Even the threat of death could not force the Jews to accept these provisions.

But while rejecting Christianity as a whole, Judaism did not challenge the spiritual side of its teachings. Despite all the banality of Jesus’ sermons from the point of view of the Torah, they made an undeniable contribution to the formation of the spiritual and moral values ​​of the non-Jewish world.

But every Jew always knew that the Torah gave him a unique connection with G-d. Everything he discovered in Christianity interfered with this connection and contradicted its essence.

This is why the Jewish people rejected Christian dogma for centuries. He believed with complete faith that he was following the only correct path, ordained by G‑d, and categorically refused to leave it.

Missionary work in Russia[ | ]

Missionary work in Russia was closely connected with the Christianization of Slavic and then other non-Russian peoples, monastic colonization, the fight against schism, atheism, debauchery, revolutionary activity, and strengthened Russian statehood. In the 14th century, Stefan of Perm spread Christianity among the Zyryans (Komi). In the 16th century, the missionary activity of Christian monasteries among the local population of the Volga region intensified, and in the 18th - first half of the 19th century among the peoples of Siberia and the Caucasus. Since 1867, the brotherhood of St. Gurias in Kazan was engaged in the spread of Christianity among the Tatar population. In 1870, the Orthodox Missionary Society was founded in Moscow, uniting various Siberian missions. A number of Russian Orthodox missions were created outside of Russia. The general leadership of missionary work in the Russian Empire was carried out by the Synod, which developed the charters of missionary organizations and held All-Russian and local congresses of missionaries.

After the revolution of 1917 and with the establishment of Soviet power in Russia, state funding of religious associations was stopped, and missionary work gradually faded away.

Since 1988, the Russian Orthodox Church has been able to disseminate its teachings. Many churches, dioceses, monasteries, and theological schools have opened, where missionary and social activities are carried out. Orthodox books, newspapers, magazines, films and music recordings are published, church radio stations, television channels, and Internet sites operate, museums, exhibitions, conferences, pilgrimages, religious processions, and official participation in various public and private events are organized.

§ 4. Spread of Christianity.

Questions and assignments.

1. In what ways did missionaries spread Christianity?

Missionaries spread Christianity, traveling to different countries and lands, preaching sermons, and converting people to Christianity.

2. Explain what the church hierarchy is and what positions it is represented by. How did the church survive?

Church hierarchy is the order of subordination of lower church ranks to higher ones. Positions: Bishop - archbishop (metropolitan) - priests - lower church ranks. All Christian believers paid a tax for the maintenance of the church - church tithes. Many Christians bequeathed all their property to the church (for the salvation of their souls). The church also lived and counted land grants from kings and emperors.

3. What reasons made people become monks? Why was it necessary to introduce a monastic charter?

The reasons that forced people to become monks: the desire to overcome selfishness, selfishness in the hope of finding the path to salvation. The monastic charter should have been introduced in order to create uniform rules of life for all monasteries and streamline the life of monks.

4. What caused the schism in the Christian church? What are the main differences between the Catholic and Orthodox branches of Christianity?

The schism in the Christian church was caused by the emergence of differences between the basic tenets of the doctrines (dogmas) of the churches of the West and the East. Also, there were differences in rituals and rules of life for monks and priests. As a result, the Pope and the Byzantine Patriarch cursed each other. Thus occurred the final break between the churches.

The Eastern Church (Orthodox) believed that the Holy Spirit comes from God the Father and passes through God the Son, while the Western Church (Catholic) argued that it comes from both God the Father and God the Son. Also, in the West they believed in the existence of purgatory and the power of indulgences. In the East they did not recognize either one or the other. In addition, the Eastern Church did not recognize the primacy of the popes.

5. What tasks did the church perform in medieval society? What was meant in the Middle Ages by the words: “There is no salvation outside the church”?

The church was the spiritual core of medieval society, determining all aspects of its life.
It was believed that church ministers could beg the Lord for forgiveness for sins committed by people.
The words
“There is no salvation outside the church” meant that only a believer will save his soul and find eternal life and peace after death.
• Complex plan § 4. Spread of Christianity.
• Synopsis § 4. Spread of Christianity.
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In Buddhism[ | ]

Buddhist missionary work was especially widespread during the reign of King Ashoka (3rd century BC), during which Buddhist monks were sent to all countries. Subsequently, thanks to the activities of Indian kings, Buddhism spread to Greece, Rome, Tibet, Central Asia, China (and from there to Korea and Japan), Burma (Myanmar), Laos, Sri Lanka and a number of other countries.

In the 20th century, Buddhism began to spread widely in Western countries, caused by emigration from China, Japan and other Buddhist countries. The first Buddhist societies were founded in Western countries, opening the paths of such schools as Zen and Theravada to Europeans.

In the 21st century, centers associated with various schools of Tibetan Buddhism operate in Europe and the USA.

Meaning of the word missionary

Examples of the use of the word missionary in literature.

The missionary had no idea where Abdullah went after he took his payment.
On the contrary, before I was locked in this chamber of silence for half a decade, I was everything but what the missionary predicted - an expert on agriculture, a professor of agronomy, an expert in the science of eliminating unnecessary movements, a master practical agriculture, laboratory scientists in the field of knowledge where accuracy and consideration of the most microscopic facts are an indispensable requirement.

Seeing that the genies were mired in vices, the storks convened a meeting and decided to send a messenger to the prophet Suleiman in order to bring his just wrath on the missionary’s killers.

It dawned on me that the missionaries built their main nest in Akhaltsikhe, and from there they scatter.

In search of Jewish and Arab evidence of the baptism of the Khazars, his people beat him in the monasteries of Wallachia and in the basements of Constantinople, and he himself arrived here, in Constantinople, so that here, from where missionaries Cyril and Methodius were once sent to the Khazar capital to baptize the Khazars, find manuscripts and people who do this.

The clearing was hidden under the cover of impenetrable darkness, in which the only yellow spot glowed - the window in the missionary's hut.

He also demanded the recall of all Jesuits - missionaries in Scotland, the Netherlands, Ireland and England - as the organizers of all unrest and unrest.

The spirit of the times of ancient Greece became the missionary, the inspirator, or rather the intuitionist of the spreading exoteric Christianity.

In addition, he already knew from Baranov’s reports about the appearance of Jesuit and Presbyterian missionaries and Quaker preachers among the Indians, knew that they were the leaders of English and Boston merchants, and wanted to fight the enemy with his own weapons.

From here into the interior of the country, right up to the Orinoco River, the formidable conquistadors set out on campaigns to conquer Indian tribes and seize their lands, and from here missionaries set off in large numbers to enslave, and, if desired, to save the souls of the Indians and establish rich missions.

But the midshipman, apparently, is not particularly interested in either the historical sketch of Cochin, nor the personality of the Anamite king Tu-Duk, nor the massacre of the missionaries, nor the list of French ships, nor the figures of the French troops and their morbidity, nor the passionate philippics against the barbaric treatment of the Anamites, nor lyrical digressions about the disgustingness of wars, nor naive wishes that they should not exist and that the savages would not be prevented from living as they please, and would not be forcibly converted to Christianity.

There is chronicle news that the Vyatichi killed the missionary of the Kiev-Pechersk Monastery Kuksha - this happened in 1113, that is, one hundred and twenty-five years after the Kyiv baptism of Rus!

Under Monomakh, the pagan Vyatichi killed the Kyiv missionary Kuksha, which we also mentioned.

Mark Twain's criticism of religion was inextricably linked with the socio-political views of the writer, who denounced imperialism and its aggressive policies, racism and the lynching of blacks, colonialism and Christian missionaries.

Gradually, strange rumors began to spread at the university: Marlowe is a Catholic, he intends to flee to Reims, where the Jesuits in their seminary prepare Englishmen converted to Catholicism to act as secret missionaries, or rather, teach the craft of spies and conspirators against the Protestant queen.

Source: Maxim Moshkov library

Links[ | ]

• Missionary Texts
• Project on Religion and Economic Change, Protestant Mission Stations
• LFM. Social sciences & missions
• Henry Martyn Center for the study of mission & world Christianity

• Media files on Wikimedia Commons