Missionary Policy Research Articles

네비우스 선교정책의 한국 전래와 실천적 의의

한국교회는 세계 개신교 역사상 단기간에 유래 없는 부흥과 발전을 이룩한 교회 로 잘 알려져 있다. 한국교회의 부흥과 발전에는 많은 요소가 있을 것으로 보이지만 그 가운데 하나로 네비우스 선교정책의 수용을 언급하지 않을 수 없을 것이다. 이런 점을 의식하는 가운데 과연 네비우스 선교정책이 한국교회의 형성과 한국교회의 실천 적 현장에 어떤 영향을 미쳤는지를 살펴보기를 원한다. 1884년 한국에 의료 선교사로 입국한 알렌(Horace N. Allen)을 필두로 한국 개신 교 선교사들이 계속 입국하여 선교활동을 시작하던 초기 10년 이내인 1890년 존 리빙 스턴 네비우스(John L. Nevius) 선교사가 방한하여 그의 선교정책을 한국선교사들에 게 소개한 일은 대단히 중요한 일이었다. 본 논문은 네비우스 선교사의 선교정책이 한국에 수용되는 과정을 통해 문화의 교류를 살피고 그 선교정책이 특히 한국의 상황 에 실천적인 방면에서 어떤 중요한 영향을 미쳤는지를 살펴보고자 한다. 이를 위해 우리는 먼저 네비우스의 교육배경과 옛 방법과 새 방법을 통한 중국선교활동, 네비우스의 선교신학, 네비우스 선교정책에 대한 장로교공의회(the Presbyterian Council)의 수용에 대해 다루고자 한다. 그 수용을 다루면서 수용의 과정과 실천적 의의를 살피 고자 한다. 실천적 의의에 있어서 특히 중하층민 중심의 선교, 삼자원칙에 의한 교회 운영, 한국교회의 사경회의 활성화 등에 대해 언급하고자 한다. 결론에서는 네비우스 선교정책의 수용의 결과에 대한 여러 논의를 개략적으로 평가하면서 마무리하고자 한다.

Beyond Babel: Translations of Blackness in Colonial Peru and New Granada

Beyond Babel: Translations of Blackness in Colonial Peru and New Granada

The Road to an Agreement on Missions

Abstract Throughout the nineteenth century, Portugal demanded recognition of the so-called ‘historical rights of the Royal Patronage’ by the Holy See as part of its missionary policy for Africa. These claims promptly led to a prolonged conflict over the action of the Propaganda Fide and Portuguese missionary achievements. While Lisbon feared the denationalization of missionary work, Rome was concerned about Portugal’s internal policies on religious matters and its perceived inabilities to deal with the missionary challenges of the time, especially the Protestant competition over African hearts and minds. This text follows the discussions between Portugal and the Holy See over the missionary question, examining their confrontational and, apparently, irreconcilable positions, and the attempts made to regulate the exercise of the Royal Patronage through a concordat that became impossible to reach until the conclusion of a fragile and arguable modus vivendi concluded just before the implantation of the Republican regime in 1910.

Starting From and Beyond Matteo Ricci

Between 1500 and 1600, the Jesuit Ricci carried out a real process of inculturation of Christianity in China. Subsequently, he operated according to acculturation: a form of colonialism. This process consisted also in the construction of churches, which were built in the neo-Gothic style. In 1926 dom Gresnigt was sent to China with the aim of creating a new Sino-Christian style, supported by Bishop Costantini and the new missionary policy. These attempts at architectural inculturation, however, focused on stylistic issues. We must act according to an intercultural dialogue. Starting from a textual translation of the liturgical books and the ritual action, this dialogue can provide the architect with images of experience that can be implemented as places and movements within the horizon of the sacred. Metaphors must be found, and even better affordances must be constructed to increase the effectiveness of ritual actions, making even those that can only be imagined emotionally perceptible.

THE REASONS FOR THE FAILURE OF THE MISSIONATY POLICY OF RUSSIAN TSARISM IN THE KAZAKH STEPPE

The article analyses the objective reasons of the failure of the missionary policy of Russian Tsarism on the territory of the Kazakh Steppe In order to determine the activities of missionary policy in the steppe region, methodological methods are used, such as historical-genetic, historical comparative, concrete-historical, which have been widely used in historical science. This paper identifies factors that influenced the implementation of missionary policy tasks in the region. The use of imperial documents, such as reports of the heads of dioceses, allows us to study the degree of government`s support for the confessional policy. In the paper, attention is also paid to the position of the highest authorities and the intelligentsia regarding the policy in question. It is concluded that the reason for the adoption of a foreign religion by the poor Kazakhs was the aggravation of the agrarian problem. However, the missionary policy didn’t achieve what it want. The lack of sufficient land plots for the neophytes and the extent of government measures to prevent problems of adaptation to the new environment reduced the motivation for orthodoxy.

Exhibiting Faith against an Imperial Background: Angola and the Spiritans at the Vatican Missionary Exhibition (1925)

Abstract In 1925 the Vatican Missionary Exhibition took place, presenting thousands of objects sent by Catholic missions around the world. Resulting from substantial efforts by the Church, the exhibition had a significant public impact, with an estimated one million visitors. It marked a critical moment in the international affirmation of the Church, as well as the reformulation and expansion of its missionary policy in the aftermath of the Great War. Catholic missions and congregations in the Portuguese colonial empire participated in the exhibition. This article focuses on the Angolan case, where the Congregation of the Holy Spirit was the main protagonist of Catholic missionisation. I examine the organisation process, the circulation of norms and objects across imperial borders, and their exhibition at the Vatican. I discuss the tensions between the pontifical message and Portuguese missionary politics, as well as the intermediary position that the Spiritans occupied.

Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture

Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture

Plantatio Ecclesiae in Africa: From Tutelage to Maturity

Wladimir d’Ormesson, a French diplomat at the Vatican, in praise of François Méjan’s 1957 book, Le Vatican contre la France d’Outre-Mer, expressed with bitterness and regret that the “civilisation” which French missionaries had helped to spread in mission lands had sadly turned against French interests. “[W]e are showered with ingratitude on all sides. We have spread civilization far and wide,” he wrote. “[A]nd now this civilisation pushes us away in the very name of the doctrine that gave rise to it … it is a bitter cycle.” The bitterness and regret of d’Ormesson were directed against the Vatican’s new missionary policy on Africa. That policy, understood as Plantatio Ecclesiae, was predicated upon indigenisation in terms of allowing African priests to assume positions of authority and leadership in their emerging local churches. It became the bone of contention between the Vatican and some missionary congregations. On the flip side, the desire among some African native clergy, to see the evolution of an African church in an independent Africa, in many instances brought about misunderstanding and tension. This essay intends to highlight the bumpy roads that popped up in attempts to root the local church in the post-missionary era in Africa.

The Learning of the Jews and the Language of the Germans: Edward Isaacson in Utah and the Hebrew Book of Mormon

The Learning of the Jews and the Language of the Germans:Edward Isaacson in Utah and the Hebrew Book of Mormon1 Michael Casper (bio) In March 1888, a German-speaking man purporting to be a doctor and a rabbi arrived by train in Salt Lake City, which was then still a settlement in Utah Territory. He sent his card to Angus M. Cannon, president of the Salt Lake City Stake—an organization akin to a diocese within the Church of Jesus Christ of Latter-day Saints (LDS)—who "was delighted to join in prayer through Jesus."2 After an overnight, the visitor caught the next train to Provo, where he was met at the station by Joseph Marion Tanner, the principal and German professor of Brigham Young Academy (later University), who had recently returned from a mission to Jerusalem. "A Jewish Ex-Rabbi in Town," announced a notice in Provo's Utah Enquirer. "Yesterday Prof. J.M. Tanner received a telephone message to meet Dr. Isaacson, lately from Germany, at the depot … Elder Tanner had been requested by President Angus M. Cannon to labor with the 'Rabbi' in the principles of the gospel, as he has accepted Jesus of Nazareth, being expelled from the Jewish Synagogue for that reason, and is investigating the 'Mormon' religion."3 Isaacson promptly began a highly public and widely celebrated conversion to Mormonism that would lead to his attainment of a unique position in the LDS Church and to the temporary revision of the Church's missionary policy. He enjoyed the company and endorsement of the highest Church authorities and was honored with speaking engagements at Salt Lake's City Hall, the Brigham Young Academy commencement, and, among past and future Church presidents, at the dedication of the Manti Temple, completed in the town of Manti before the main temple [End Page 1] in Salt Lake City.4 After settling in the mining town of American Fork, he edited the American Fork Independent while authoring a regular column for the Deseret News, the region's main LDS newspaper, on topics as various as "Babylonian Literature" and "The Definition of Science."5 But what was perhaps most remarkable about Isaacson was that he persuaded Church leaders that he would convert the Jews. On the Sunday after his arrival, he told a meeting of German-speaking Mormons, "I am glad to have the opportunity of addressing the brethren and sisters in my native tongue … I am now convinced that the Church of the Latter-day Saints is the true one and teaches the doctrine of salvation. The principal labor resting upon the Latter-day Saints is to prepare for the second coming of Jesus, who will provide for the fulfillment of all predictions concerning every branch of the house of Israel. Joseph Smith commenced this great preparatory work and it is for us to continue it to its final consummation."6 Remembering Isaacson's April baptism by Cannon, during which a choir sang "I Know He May Redeem Him," and the mother of Elder Milando Pratt fell into the baptismal font, Church leader Orson Whitney wrote, "He is to be sent on a mission soon, I understand, and may prove an important step towards the turning of the House of Judah to the Lord Jesus Christ. God knoweth."7 By May, Albert Ricks Smith, a respected missionary, would note in his diary, "We learn that Dr. Isaacson is translating the Book of Mormon [into the] Jewish Hebrew language."8 This article examines the unusual case of Edward Isaacson, whose tenure in Utah has been called "the only event during the first century of Mormonism which can possibly be construed as an indication that [End Page 2] the saints might have been preparing to proselytize Jews."9 Indeed, for Isaacson, the Church appeared to lift the ban on missionizing Jews that had been levied by Church-founder Joseph Smith himself.10 And yet, the significance of Isaacson's role in the late-nineteenth-century LDS Church in Utah has been unexplored.11 Based on a close reading of writings by and about Isaacson, including some previously closed to researchers, and an analysis of his activities in Utah...

Políticas geo-estratégicas y misionales en el sur de Filipinas: el caso de Mindanao y Joló (siglo XVIII)

Este ensayo analiza las políticas geo-estratégicas y misionales que impulsaron la defensa de las posiciones españolas en el sur de las islas Filipinas. Mientras que los agustinos recoletos, encargados de la evangelización de las islas Calamianes, denunciaron los continuos ataques de los «moros» al rey y al Consejo de Indias, y propusieron alternativas al restablecimiento del presidio de Zamboanga, los jesuitas querían mantener el presidio a toda costa. Pero además, este ensayo presenta la propuesta reformista de Juan Joseph Calvo, SJ, procurador general de la Compañía de Jesús en las cortes de Roma y Madrid, cuyo modelo efectivo de colonización de la isla de Mindanao consistía, por un lado, en desmontar gradualmente el presidio de Guam, en las islas Marianas, trasladando a sus misioneros al sur de Filipinas y, por el otro, proponer un modelo económico de explotación de la canela que, aunque fracasó, pretendía promover su poblamiento y fortalecer la presencia española en la gran isla del sur.

The role of N. Ilminsky and S. Rachinsky in the formation of the personality of S. Smolensky

The role of N. Ilminsky and S. Rachinsky in the formation of the personality of S. Smolensky

The Catholic Church and Portugal in Africa

The way Catholic Church implanted itself in Africa, and particularly in Portuguese colonial Africa, during the first half of the 20th century. The issue of the Organic Statute of Portuguese Catholic Missions in Africa. The orientation of the missionary policy and its integration in 1933 Constitution. The Foreign Missionaries in the Portuguese Missions and their impact on the criticism to Colonization. The Missionary Statute. The issue of Beira's Bishop.

Missionary policy of royal Russian power in the Kazakh steppe

The article presents an analysis of the religious policy of the Russian Empire and Orthodox missionary work among the Kazakh population. The Russian Orthodox Church in Kazakhstan considered the Kazakh society as the bearer of the pagan tradition. In order to consolidate the position of the Christian state in their Asian countries, the government bodies of the Russian Empire supported the idea of the missionary propaganda of Orthodoxy among the «foreigners» of the empire and the forced spread of Christianity among the Kazakhs. Thus, the colonial policy of the Russian empire in Kazakhstan was aimed at enforcing Orthodoxy through the prism of reducing the sphere of influence of Islam.Key words: missionary, orthodoxy, Islam, foreigners, baptism

A “Native Ministry” for God's “Step Children”? The Evolution of Missional Policy toward the Zulu in the Anglican Diocese of Natal, South Africa: 1904-1917

This article examines the evolution of the Anglican missionary policy and the evangelization of the Zulu in the Diocese of Natal in South Africa during the early 20th century. These processes rested on colonial power in the form of what Edward Said1 conceptualized as Orientalism. Orientalism defined and ordered relations of domination and subordination wherein the English missionaries, considering themselves as superior, justify their actions as imparting what they saw as civil and religious benefits on the Zulu, whom they regarded as not possessing them. Contemptuous settler attitudes toward missionary work and their relations with the Zulu also undermined missionary work in Natal. The evolution of missionary policy along racial lines developed from the Orientalist worldview as well as on account of relations that developed in the colony.

Mashanov М.А. and His Contribution to the Studies of the History and Ethnography of Turkic and Finno-Ugric Peoples of the Middle Volga Region and Cisural Area (1852–1924)

The issues of inter-ethnic and inter-confessional relations have always attracted the attention of researchers. The given paper is aimed at studying the life and activity of a missionary, a scientist and a lecturer of the missionary anti-Muslim department of the Kazan Theological Academy Mikhail Aleksandrovich Mashanov; his contribution to the investigation of the history, ethnography, language and culture of the Turkic and Finno-Ugric peoples of the Middle Volga region and Cisural area in the second half of the 19 th and at the beginning of the 20 th centuries; the examination and development of the problems of Islam and Christianity in Russia and Middle East. The authors explored the missionary and social activity of Mashanov who played an important role in the process of Christianization and Russification of the non-Russian peoples in the Volga region and Cisural area. The research reviews the scientist's contribution to the education of the Tatars, Chuvash, Maris, Udmurts and Mordvins as members of the orthodox organization, the Brotherhood of St. Gurias; analyzes the scientific works and Mashanov's contribution to historico-confessional and ethno-political study of the Turkic and Finno-Ugric peoples of Russia and the Republic of Tatarstan in the second part of the 19 th and the beginning of the 20 th centuries, the preservation and development of the languages, the formation of national education. The authors managed to find out and collect a huge number of various (historical, linguistic, ethnographic) materials about the Tatars, Maris, Chuvash, Udmurts, Mordvins, which are of great importance while investigating the roots of modern international and inter-confessional relations in the Republic of Tatarstan and the Russian Federation. The paper findings may be useful for researches who deal with the missionary policy and modern ethno-political processes in the Russian Federation.

Obama’s Legacy of Unfinished Businesses: Coercive Rhetoric and the Defiance of American Exceptionalism

The article explores the legacy of Obama’s foreign policy based on the administration’s engagement towards the defined ‘core’ foreign policy regions, aimed to renew the contemporary American identity. It argues how Obama’s rhetoric in Asia-Pacific to rebalance the region has resulted to the adoption of an assertive and belligerent stance of China, with suspicions aimed at possible US coerciveness to undermine China’s regional order and ambitions especially in the South China Sea. It further argues of Obama’s failure to fully embrace the concept of American Exceptionalism in handling the contemporary power dynamics and anarchy of the Middle East, defying traditional US missionary policies with foreign policy elements of inconsistencies, cautiousness, and skepticism. Finally the article concludes of Obama’s legacy with the continual regional disorders spurred by America’s retreat in the Middle East, and China’s belligerent rise in Asia.

Problems of Education in Turkestan in the Late 19th – Early 20th Centuries

After winning in 1865, Tashkent Russian Empire was formed Turkestan general-governorship. One of the objectives of Tsarist Russia - was the spiritual colonization of the indigenous population. In this regard, the colonial administration began to carry out radical reforms in education. Began to open up the Russian-native schools, which were the main agents of Russification policy of tsarism. Later parallel church schools were opened, also missionary policy. The main content of these schools was propaganda of the Russian language and literature. The colonial administration began to change the curriculum and introduce Russian as a subject of compulsory subjects in Mekteb and madrassas, among them the K. Kaufman, A. Ostroumov, etc. According to statistics, in the years 1867-1885 only in Syrdarya region was discovered about 134 Russian-native schools. Thus, in this report, the goal of the scientific analysis of the progressive policies of the spiritual colonization of the local population of the Russian Empire in the field of education. The basic methods are the principle of historicism, and comparative analysis of educational reforms in the years 1865-1889 in Turkestan. This report was used archival documents of the Central State Archive of the Republic of Kazakhstan and the Republic of Uzbekistan.

From Church to State: the Queensland Government take-over of Anglican Missions in North Queensland

The bansfer of administrative and financial responsibility from the Anglican Church to the Queensland Government was an epiphanal event, in that it brought to the surface many issues underlying Anglican missionary policy and practice, the relationship between church and state, and the relationship of both with the Aboriginal people through the 75 years of Anglican government. Significantly the Aborigines who grew up on missions were thought of, and referred to, as 'inmates' until the end of this missionary era.

The Dignity of the Individual and of Peoples: The Contribution of Mesopotamia and of Syriac Heritage

AbstractThis paper provides a rich reconstruction of the notion of dignity and rights of people and individuals in its Assyrian origins in ancient Mesopotamia. It analysis several particular positions. Among them, Bardaisan, Yacoub Aphraates (Aphrahat), Michael the Syriac, as well as, much later, the missionary policy of the Eastern Church in Asia and the influential of the Nestorian church in Asia.

Missioni in terra di frontiera. La Controriforma nelle Valli del Pinerolese. Secoli XVI-XVIII (review)

Reviewed by: Missioni in terra di frontiera. La Controriforma nelle Valli del Pinerolese. Secoli XVI-XVIII Matthew Vester Missioni in terra di frontiera. La Controriforma nelle Valli del Pinerolese. Secoli XVI-XVIII. By Chiara Povero. [Bibliotheca Seraphico-Capuccina, Volume 77.] (Rome: Istituto Storico dei Cappuccini. 2006. Pp. 442. €30.00 paperback.) The first comprehensive study of the Jesuit and Capuchin missions to the Waldensian valleys of Piedmont between 1560 and 1768, this doctoral thesis (University of Turin) will interest scholars working on missions or on French [End Page 648] or Italian church history during the Old Regime. It is carefully documented and relies on sources from a wide variety of archives. Still, more thorough revision (tighter organization and more focused arguments) could have resulted in a book with even broader appeal. The introduction mentions a variety of themes raised in other studies of early modern missions and religious culture; yet the author's own historiographic position is difficult to identify. The book's first part introduces the geographic and political context of the missions, characterizing the valleys above Pinerolo (Val Chisone, Val Pellice, Valle Angrogna, and Val Germanasca) as a frontier region—the book's publication was subsidized with funds from an Italian border studies project. More attention to the concrete economic and social context of this Alpine region would have permitted the author to link this part more clearly to the following ones. Part two outlines the key religious and political events in the valleys during the period under study between the reigns of Emanuel Filibert of Savoy (1553-1580) and Charles Emanuel III (1730-1773). Following the arrival of the first Jesuit missionary, Antonio Possevino, and a brief war (1560-61) aimed at converting the valley inhabitants by force, Emanuel Filibert decided to grant religious toleration to the valleys' inhabitants, creating a "ghetto Alpino" that was also a mission field for the next two centuries. The first Capuchin missionaries arrived in the late 1590's, and in 1630 Pinerolo and half of the area was acquired by the French crown. Missionary activity increased as the French began to subsidize conversions and replace Piedmontese clergy with French. They also established a Jesuit mission at Fenestrelle and a Jesuit college at Pinerolo. Pro-French Savoyard rulers launched new military campaigns in the valleys under their control in 1655 and 1684, without success. Not long after the revocation of the Edict of Nantes, Victor Amadeus II renounced the French alliance, extending his 1694 edict of toleration to the entire area, which was reacquired by him in 1713. During the early eighteenth century, missionary policy shifted, focusing on educating and providing assistance for new converts, increasingly through the work of state-supported secular clergy. The diocese of Pinerolo was created in 1748, eight years after the establishment of a catechumen house there to serve new converts. The book's final part discusses different methods used by the missionaries: preaching and processions, religious instruction, religious controversies and printed accounts of debates, and other strategies of conversion. Povero's work confirms the thesis that by the early eighteenth century the missionaries were so successful in involving secular clergy in their activities that the position of the regular clergy themselves was eventually undermined. She also concludes that state support was a fundamental element for the success of the missions, while admitting that such success was limited (as indicated by the continued presence of Reformed communities in the valleys). Unfortunately, this book refrains from a detailed examination of the concrete local Alpine context. Constant migration between valleys and the plains, ongoing commercial transit, the configuration of bi-confessional communities, and local politics: these issues are occasionally mentioned in passing, but their relation to missionary activities and the process of conversion is not closely studied. We learn that almost all Catholic converts came from the Val Chisone. Why [End Page 649] there? Greater attention to the lives of valley inhabitants themselves could provide some clues. Matthew Vester West Virginia University Copyright © 2007 The Catholic University of America Press