Missionary activities in India

There are two views among scholars about the origin of Christianity in India. According to one, the foundation of the Christian church in India was laid by Saint Thomas, one of the twelve Apostles of Jesus. The other view would ascribe the arrival of Christianity in India to the enterprise of Christian merchants and missionaries belonging to the East Syrian and Persian churches. But it has been widely believed that India was St. Thomas’ sphere of work. As Cardinal Tisserant says there was a very ancient evangelization started by St. Thomas, the Apostle and mainly in South India.

The Charter act of 1833 approved the permanent presence of missionaries in India and made provision for Anglican hierarchy at Calcutta. With the expansion of the British Empire missionaries began to arrive and Christianity began to spread by establishing dioceses at Madras and Bombay. Ever since there existed a renewed cooperation between the missionaries and the colonial power in helping one another in their missions.

By the end of the eighteenth century a new wave of the spirit of evangelization permeated Protestant Churches. In 1792 the English Baptists organised the first Anglican mission Baptist Missionary Society.

Later Protestant missionary operations were undertaken on a large scale by LMS ( London missionary society) and CMS ( Church mission society). Alongside the older societies there have come into the field a bewildering number of missionary organisations. The characteristic feature of nineteenth century missions was the enthusiasm for the multiplication of missionary efforts. The priority of the colonial missions was conversion. Conversion of individual souls was considered the sole end of mission. To a European missionary non-Christian religions and Eastern cultures were non-slavific and that Christianity alone would redeem them. The British rule had provided favourable Atmosphere and necessary Infrastructure-2/”>INFRASTRUCTURE for the missions to work even in the remotest mountain villages without confronting much opposition. Julius Richter says that, it would be hard to find any land possessing so great an attraction for the missionary societies.

After the Charter of 1833 was renewed, missionaries were allowed freely to come to India. Missionary teams became powerful and their style of work changed. By this time a new set of missionaries rooted in ‘the iconoclastic zeal of extreme Protestantism’43 began to arrive. These missionaries, soon through letters, reports and stories, created a very distorted image about the people and culture in India. They were imbued with the western ‘imperial sentiments’ and the sense of cultural superiority and agreed with Charles Grant, the spokesman of the Evangelicals in England, that it was not any inborn weakness that made Hindu degenerate but the nature of their religion. For the evangelicals India was in darkness and would need the Light present in the western world.

The Evangelicals and other mission societies made a combined attempt to change the policy of the British Government and demanded the introduction of legal and social reforms in India. It was thus that William Bentick in March 1835 issued his resolution intended mainly to promote European literature and science and utilize funds mainly for English Education. The study of Indian Literature and oriental works was admitted to be of little intrinsic value and the opinion was that these literatures inculcate the most serious errors on the subjects. Also the customs and traditions and the religious beliefs of the subject people were considered by the missionary educators and their societies in England as a sign of depravity and futility. The remedy was the introduction of English education.

Alexander Duff, Scottish missionary and leading educator whose ideas can be considered representative of the majority of missionaries in the nineteenth century, thought that though Hindu philosophical discourse contained lofty terms in its religious vocabulary what they conveyed were only vain, foolish and wicked conceptions. According to Duff, Hinduism-2/”>Hinduism spread like a dark universe where all life dies and death lives. The Christian task for him was to do everything possible to demolish such a gigantic fabric of idolatry and superstition. Needless to say, such an Attitude prevented any positive encounter between Christianity and Indian culture. Duff, Buchanan, Trevelyan, Macaulay and others had great influence on the missionary thinking. The missionaries and civil servants who came to India were so prejudiced that they did not see anything good in India society.

The missionaries and their societies subscribed to the view that civilizing the Indian people would prepare the primitive religious people to embrace Christianity. Nineteenth century Protestant missiology could be understood against the background of Christianisation and civilizing as two sides of the same coin. Missions were unwilling to understand the complexities of Indian cultural variants. Deeply entrenched in them was a sense of superiority of European civilization and that coloured their approach to people of other cultures and religious faiths. The missions and colonial administrators asserted that Hinduism would die away soon and the whole nation could be civilized and Christianised. English education was a means towards this goal. That is to facilitate change from exterior to interior, from trade to religion, a cultural revolution for the betterment of the natives by disseminating knowledge of Christianity and make them loyal to the British The comment of Arthur Mayhew is worth mentioning: “The evangelical supporters of Anglican mission were far more interested in the dissemination of the Bible and baptismal statistics than in any measure for the general enlightenment of India”50. The primary interest of the Raj was to keep control over India. The dominant interest of missions was to work for the conversion of Indians to Christianity. But in the colonial situation they found themselves in need of one another and so mutual support was but natural.

Although the missionaries worked hard and suffered a lot for bringing education and awareness of social Justice to the people living in the rural areas of India, as they were associated with the colonialimperial powers, the significance of their selfless service was either overlooked or misunderstood.

Christianity is the third largest Religion in India, after Hinduism and Islam. It is estimated that there are over 27 million Christians in India, making up about 2.3% of the Population. Christianity first came to India in the first century AD, when Saint Thomas the Apostle is said to have arrived in Kerala. The first major wave of Christian missionary activity in India occurred in the 16th century, when Portuguese missionaries arrived in Goa. The second major wave of missionary activity occurred in the 19th century, when Protestant missionaries from Europe and North America arrived in India.

Protestant missionaries in India have played a significant role in the development of Indian education, healthcare, and social welfare. They have also been instrumental in the translation of the Bible into Indian languages and the development of Indian Christian literature.

Catholic missionaries in India have also played a significant role in the development of Indian education, healthcare, and social welfare. They have also been instrumental in the development of Indian Christian art, music, and architecture.

Indian Christian missionaries have been active in India and other parts of the world. They have been involved in evangelism, church planting, and social work.

Christian missions in India have been met with both success and opposition. There have been many cases of persecution of Christians in India, particularly in recent years. However, Christianity has also grown rapidly in India in recent years, and there are now millions of Christians in India.

Conversion to Christianity in India is a complex issue. There are many factors that can influence a person’s decision to convert to Christianity, including personal faith, social factors, and economic factors.

Indian Christian literature is a rich and diverse body of work. It includes works of theology, history, biography, fiction, and poetry. Indian Christian art is also a rich and diverse body of work. It includes works of painting, sculpture, and architecture. Indian Christian music is a vibrant and diverse tradition. It includes both traditional and contemporary styles. Indian Christian architecture is a unique and beautiful style. It is influenced by both Indian and Western traditions.

Indian Christian education is a vital part of the Indian Christian community. There are many Christian schools, colleges, and universities in India. Indian Christian hospitals provide quality healthcare to the Indian people. Indian Christian orphanages provide care for orphaned children. Indian Christian social work is a vital part of the Indian Christian community. Indian Christian politicians have played a significant role in Indian politics. The Indian Christian ecumenical movement is a movement that seeks to promote unity among Christians in India. The Indian Christian interfaith dialogue is a dialogue between Christians and other religions in India. Indian Christian apologetics is a field of study that seeks to defend the Christian faith against challenges.

Christianity is a vibrant and growing religion in India. It has made a significant contribution to Indian Society in many areas, including education, healthcare, social welfare, and the arts.

What is missionary work?

Missionary work is the practice of spreading a religion to people who do not already believe in it. Missionaries often travel to other countries to spread their religion, and they may also work in their own communities to convert people.

What are the different types of missionary work?

There are many different types of missionary work, but some of the most common include:

Preaching: This involves teaching people about the religion and its beliefs.
Evangelism: This involves trying to convert people to the religion.
Social work: This involves providing help and assistance to people in need, such as food, shelter, and medical care.
Education: This involves teaching people about the religion and its beliefs, as well as providing them with other educational opportunities.

What are the benefits of missionary work?

Missionary work can have many benefits, both for the missionaries themselves and for the people they are trying to reach. Some of the benefits of missionary work include:

Spreading the word of God: Missionaries believe that they are spreading the word of God and helping people to find salvation.
Helping others: Missionaries often provide help and assistance to people in need, which can make a real difference in their lives.
Learning about other cultures: Missionaries often have the opportunity to learn about other cultures and religions, which can be a valuable experience.
Making a difference in the world: Missionaries can make a real difference in the world by helping people and spreading the word of God.

What are the challenges of missionary work?

Missionary work can be challenging, both physically and emotionally. Some of the challenges of missionary work include:

Living in difficult conditions: Missionaries often live in difficult conditions, such as in POVERTY or in dangerous areas.
Dealing with culture shock: Missionaries may experience culture shock when they move to a new country or culture.
Being away from family and friends: Missionaries may be away from their family and friends for long periods of time.
Dealing with rejection: Missionaries may face rejection from people they are trying to reach.

What are the risks of missionary work?

Missionary work can be risky, both physically and emotionally. Some of the risks of missionary work include:

Physical danger: Missionaries may face physical danger from natural disasters, war, or crime.
Emotional danger: Missionaries may experience emotional Stress from dealing with difficult conditions, culture shock, and rejection.
Spiritual danger: Missionaries may face spiritual danger from false teachings or from being tempted to sin.

What is the future of missionary work?

The future of missionary work is uncertain. Some people believe that missionary work will continue to be important, while others believe that it will decline in the future. Some of the factors that could affect the future of missionary work include:

The rise of Secularism-2/”>Secularism: Secularism is the belief that religion should not play a role in public life. The rise of secularism could make it more difficult for missionaries to spread their message.
The Growth of the Internet: The internet has made it easier for people to learn about different religions, and it has also made it easier for missionaries to reach people around the world.
The changing demographics of the world: The world is becoming more diverse, and this could make it more difficult for missionaries to reach people with their message.

What is your opinion on missionary work?

I believe that missionary work can be a valuable and important activity. Missionaries can help people to learn about the Bible and to find salvation. They can also provide help and assistance to people in need. However, I also believe that missionary work can be challenging and risky. Missionaries should be aware of the risks before they decide to become missionaries.

Sure, here are some multiple choice questions about the topics of Indian history, culture, and religion:

Which of the following is not a major religion in India?
(A) Hinduism
(B) Islam
(C) Christianity
(D) Buddhism-2/”>Buddhism
The Indus Valley Civilization was located in which of the following regions?
(A) The Ganges River Valley
(B) The Indus River Valley
(C) The Brahmaputra River Valley
(D) The Ganges and Indus River Valleys
The Mughal Empire was founded by which of the following rulers?
(A) Babur
(B) Akbar
(C) Jahangir
(D) Shah Jahan
The Indian subcontinent was partitioned into India and Pakistan in which year?
(A) 1947
(B) 1948
(C) 1949
(D) 1950
The current Prime Minister of India is
(A) Narendra Modi
(B) Rahul Gandhi
(C) Sonia Gandhi
(D) Manmohan Singh
The national animal of India is
(A) the tiger
(B) the elephant
(C) the lion
(D) the rhinoceros
The national bird of India is
(A) the peacock
(B) the parrot
(C) the crane
(D) the flamingo
The national flower of India is
(A) the lotus
(B) the rose
(C) the lily
(D) the jasmine
The national language of India is
(A) Hindi
(B) English
(C) Bengali
(D) Tamil
The capital of India is
(A) New Delhi
(B) Mumbai
(C) Chennai
(D) Kolkata

I hope these questions were helpful!