The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862)

Abstract

No part of missionary effort appears to commend itself more universallyto approbation than the education of youth,And in no part of the world may more auspicious consequences be anticipated,from its due exercise, than in the Levant(From Mr. Hartley's letter, Miss. Reg., April, 1832, p. 175).All missionary societies share the common purpose of spreading Christianity or improving its existing standards. Opposition is expected when the objective is conversion; therefore schools and medical services precede the church. Hence the foremost aim of missionary education is to enable conversion. This is only possible if the Scriptures can be understood and preferably read. The central aim of all Protestant missionary education is Bible study. Local circumstances determine whether the pursuit of this policy is immediately possible, and if it is, how it is possible (Latourette, 1946, pp. 21-23). During the period under investigation (1825-1862), Egypt was a dominion of the Ottoman Empire, and attracted the attention and interest of all European states that had been displaying their military and commercial superiority for a long time. In the nineteenth century, Egypt was not only destitute of schools, but had also entered a rapid modernization process since the reign of Mehmet Ali Pasha. For example, the proceedings for sending Muslim students to Europe in order to be instructed in science, trade or arts, or for establishing modern schools with contemporary curricula and materials were incited by the then Pasha of Egypt, Mehmet Ali (1805-1848). He and his son, Ibrahim Pasha (r. 1848), both seemed to be inclined to extend religious liberty to their subjects, as well (Altundag, 1988; Heyworth-Dunne, 1939). Therefore, an extremely favourable environment was created for missionary activities in Egypt from the beginning of nineteenth century. From its findings, this research will attempt to put forth that the missionary schools opened by the Church Society (CMS) in fact reflected the encouragement of Egyptian rulers to those who wished to introduce European institutions. Moreover, during the course of the period under investigation, they tried to ameliorate the ignorance around them and inspire the desire for a better education and a fuller life in people.The main hypothesis of this research is the necessity that the permanent effects of the missionary activities, the results of which are still felt today, should be understood on the basis of a comprehensive analysis of the process by which capitalism transformed into imperialism. For example, it should not be neglected that the activities of the Protestant societies were not only important for improving the political, economic and commercial interests of England in the region, but also for creating an awareness in Egypt that the most important issues for protecting national existence were raising the level of education and providing cultural development. Within this framework, no studies have so far focused on the educational activities of the English missionary societies in Egypt based on the original resources till date, which has resulted in a substantial lacuna (Aksu, 2008a; Arig, 1999; Aydin, 1996; Aykit, 2008; Buzpinar, 2003; Dalyan, 2012; Danacioglu, 1993; Davison, 1987; Deringil, 2002; Dincer, n.d.; Erdogan, 2008; Fortna, 2005; Gunduz, 2004; Gunduz & Aydin, 2002; Haboubi, 2010; Halidi & Ferruh, 1968; Haydaroglu, 1993; Keskinkilic, 2008; Kirsehirlioglu, 1963; Kocabasoglu, 1989; Mutlu, 2005; Oymak, 2012; Ozdalga, 2005; Polvan, 1952; Sevinc, 2007; Somel, 2010; Tozlu, 1991; Turan, 2011; Tumer & Kucuk, 1993; Vahapoglu, 1997). Although Jack Sislian's article titled Missionary Work in Egypt during the Nineteenth Century (1967, pp. 175-240) fills an important gap in this field; however, the fact that the author did not include the letters and reports written by the missionaries (which constitute the most important resource for the field) in his study resulted in many faults. …