History of the Protestant missions

This article is the fifth of a whole concerning the expansion and the diffusion of the Christianity, which includes/understands:

Expansion of the Christianity of the {{S|V|E}} with the {{S|XV|E}}.
catholic Missions with the {{sp-|XVI|E|and|XVII|E}} S.
catholic Missions of 1622 at the end of the {{S|XVIII|E}} or pontifical missions (1st part).
catholic Missions with the {{sp-|XIX|E|and|XX|E}} S or pontifical missions (left)
History of the Protestant missions

Introduction

Whereas the catholic missions knew a great expansion with the S, the Churches resulting from the Réforme will not set up of the comparable companies before the 18th century and especially the end of the 18th century. Several reasons were advanced to explain this shift

Until the Traité of Westphalia, the Protestant countries and the Protestants were especially worried by their survival.
When survival was not the main issue, these countries did not have a direct contact with the pagan ones (except Sweden with the Lapps), and in any case did not have access to the sea routes.
After the defeat of the Invincible Armada (1588), of the countries like England or the Netherlands had access to the regions moved away, but they did not profit, like the catholic countries of tools as adapted as the religious orders.
Across these historical circumstances, André Roux points out that certain theologists of the Reform, the advertisement of the Gospel until the ends of the World did not relate to any more the Church of their time.

The starting of the Protestant missions that it is however necessary to locate before the great time of the S locates in the wake of Protestant mobilities, pietist in Germany, Méthodiste in the United Kingdom, which encouraged any faithful inspired to speak in the assemblies.

Protestant missions until the end of the 18th century

Chaplains of the companies with charter

The Protestant missions are practically non-existent at the 16th century and even at the 17th century, they remain extremely rare. There is many Protestant countries, the Netherlands and England which dominate of the sea routes and the areas of the world in-outside Europe, but these two countries entrust the monopoly of the exploitation of these remote regions to the Compagnies of the Indies Orientales , respectively English and Dutch, and the evangelization does not return inevitably within the framework of their missions. The chaplains assigned to the companies have above all charges the European agents with them, and if the first general governor of the Indies Dutchwomen encourages “the proclamation of the name of Christ”, of the agreements made later on between the Dutch government and a sultan of Moluques prohibited the natives from becoming Christian.

In North America

In North America, John Eliot, Pasteur Presbytérien with the Massachusetts undertakes évangéliser the Amerindian as from 1641. He learns their dialect and starts to preach. He gathers the converts in villages of prayer and translated the Bible into Mohican and algonquin; he founds schools, among which an Indian college within Harvard, it trains indigenous teachers. But its efforts are quickly ruined by the fights between colonists and Indiens, and of living even of Eliot, there does not remain only one any more Mohican to read the translated Bible.

A Société for the Propagation of the Gospel , founded in 1701 is concerned with evangelization of the Indians of the Six Nations, in addition to the chaplaincy of the colonists. David Brainberd, born in 1718, is particularly known because its newspaper, published after its death was a great success. After studies with Yale to be Pasteur, David Brainberd decides to devote his life (which will be short) to the evangelization. He attends until in 1747 various groups of Indians, in the Massachusetts, the Pennsylvania and the New Jersey.

Danish missions

It is to the Dane, in the south of India, which should be allotted the first step missionary. For the origin of the initiative of the king Frederic IV of Denmark, it is necessary to place the movement pietist, vigorous at the Academic institute of Halle, to Germany, and from which a duty missionary rose rather naturally at the same time as the setting-up from religious companies. Two former students of Market, Ziegenbalg and Plutschaü are sent to Tranquebar, counter Danish of the south of India. They set the following policies:

the missionaries must open schools to allow the catechumens to read the Bible, translated in the language of the country.
the missionaries must acquire a good knowledge not only of the language, but also of the culture and habits local.
the objective of the missionaries is the personal conversion of pagan and the setting-up of an Indian Church, with Indian pastors.

First Indian Pasteur is ordered in 1733, and the Danish mission which had widened its activities beyond the sphere of influence of Denmark, in India, receives the support of the Church Anglican through the Société for the Promotion of Christian Knowledge , founded in 1699. At the time of a leave in Europe, Ziegenbalg at the time of discussing with the Count de Zinzendorf which will found the Mission of the Moravian Frères within the sect Protestant woman of the Moravian Frères formerly founded by Jean Hus. The missions of the Moravian brothers are active as of the middle of the 18th century among the slaves of the Danish Antilles initially, then those of North Carolina, the Surinam and South America. They are also present at the Inuits of the Greenland and in India. In 1735, John Wesley, founder of the current Méthodiste answers an advertisement emitted by the governor of Georgia seeking a clergyman. It remains in the colony during two years, endeavouring to improve the religious practices of the colonists, but also, to test, without much success, to convert the Indians.

The Protestant expansion at the 19th century

William Carey and the creation of the company missionary Baptist

The period going from 1800 to 1910 seems the “great century” of the Protestant expansion. The figure of William Carey is essential at the beginning of this period, not also by the theoretical bases which it could give to the Protestant missions, but also because the call which it makes in Calcutta in 1810 perhaps often regarded as the spark which started, on a ground become favorable, the creation of a foultitude of companies missionaries.

William Carey, born in 1761, is the son of a cobbler of the Northamptonshire, in Great Britain. It is high within the Église Anglican since his/her father becomes at the same time schoolmaster and secretary of the parish. The William young person is interested in the natural science and is gifted for the languages. At fourteen years, it enters in training in a cobbler of a nearby village, him also man of the church, but, under the influence of another apprentice, William joined a church " congrétionaliste" , name which one gave at small organized dissenting communities in an autonomous way. In 1781, William marrie with an illiterate girl. From their union will be born six children. William Carey, always cobbler, but installed on her account, learn Hebrew, Italian, French and Dutch. It will evolve/move then in mobility “Baptist” (See evangelic Églises), of which it will accept the denomination and it is made baptize in 1783 per John Ryland.

In 1785, Carey earns its living as teacher of the village of Moulton at the same time as it is had a presentiment of to become Pasteur of the church local Baptist. It reads the life of David Brainerd, missionary near the Indians of America, and the accounts of voyage of James Cook. It feels then invested mission of propagating the Christian Spirit throughout the world. It is close to Andrew Fuller, engaged in a controversy with the hyper-calvinists, reproaching the latter for restricting with elected officials the call of the Holy Ghost with the repentance and the faith.

It is in this context that in 1786, during a meeting of pastors, Carey the question of the duty of all the Christians raises of spreading the spirit evangelic throughout the world. The father of that which had baptized it would then have rétorqué to him: " Young man, you sit, If likes it God to convert the pagan ones, it does not need you! "

In 1789, Pasteur full-time, it publishes what one can off regard as a proclamation missionary An Enquiry into the Obligations Christians to uses Means for the Conversion off the Heathens , i.e. " Inquire into the duty which the means have the Christians to give each other of converting the païens" , delivers of a hundred pages which described the state of the world population and the duty for the Christians of évangéliser all the people of the ground. After doctrinal bases, this book contains a historical background of the missionary activity, since the primitive Church until David Brainerd and John Wesley, then statistics on the establishment of the religions throughout the world, and finally a call to the constitution of a company missionary Baptist. This Baptist Missionary Society east creates in 1791. In addition to Carey, Andrew Fuller, John Ryland, and John Sutclif are the founding members. At that time, some John Thomas , doctor missionary in Calcutta, traversed Great Britain for raising funds. The founders of the young company missionary decide to support it and send John Carey to Calcutta. Dorothée Carey agrees to follow her husband, provided that his/her sister can accompany it. While arriving to India, the three missionaries must initially find the means of their subsistence. Carey thus finds a place of manager in a plantation of indigo. " To provide for its clean besoins" , Tentmaking , in English, becomes thus one of the principles of the Protestant missions Baptists. During the first six years of its presence in India, Carey learns the Bengali and translates the New Testament in this language. It also starts to formulate the basic principles which must govern a community missionary:

Community Life
Financial autonomy
Training of indigenous pastors

The death of his/her Peter son, following a dysentery, plunges Dorothée Carey in a depressive state which it will never leave until 1807, date of its death. Meanwhile, the company missionary Baptist had recruited and sent in India four new missionaries who had been established in the Danish colony of Serampore. Carey joined them in January 1800. It is in August of the same year that the missionaries obtain their first converted Hindu, Khrishna Pal , of the caste of the Sudra S. It seems that he would have given up his caste and that his/her daughter would have married a Brahmane in 1802. The missionaries had put themselves in the good graces of Richard Wellesley , general governor of the Indies. This last offers to Carey to teach the Bengali in a college which it has just formed to form of the civil administrators. After the death of Dorothée, in 1807, Carey remarie with Danish, of a good intellectual level, which attended the community missionary, and which dies in its turn in 1921; it Marie for the third time in 1923 with a widow.

A small printing works had been installed with the mission. The alive one of Carey, the Bible was translated in step less than 42 languages and dialects, there-included/understood the Sanskrit. Crowned texts traditional Sanskrits are also translated into English. In 1818, the missionaries found the college of Serampore, intended to train Indian ministers of religion, but also opened with all, without consideration of religion or caste. As the mission grows bigger, of the dissensions start to appear. The new missionaries sent from the United Kingdom do not accept the community of life and ask to live in houses separate. They also rise against the dictatorial character of the oldest missionaries. In the United Kingdom, John Dyer, who succeeded Andrew Fuller as secretary of the Company missionary intends to reorganize the Company like a company and hears régenter from the United Kingdom the businesses of Serampore. Carey then breaks the bonds with the company which it had created and folds up itself on the college until its death in 1934.

It should be said in passing, William Carey completely neglected the education as of the her four boys who were completely taken does not charge with it another couple of missionaries, Joshua and Hannah Marschman, arrived with Serampore in 1800. In addition to its work of missionary and translator, it also published works of botany.

Birth of the companies of the Missions

The news of the community missionary of Serampore, relayed well by the company missionary Baptist has a great repercussion in the whole of the Protestant Churches of Europe and North America where one sees creating a great number of companies of the missions, some of them having been created before the establishment of the mission of Serampore.

One can quote: The Company of the Missions of London (1795), Company of the Missions of the Netherlands (1797), the American Committee of the Foreign missions (1810, the Missions of Basle (1815), the Missions of Paris (1822), the Missions of Berlin (1824), the Missions of Sweden (1835), the Missions of Germany of North (1836), the Missions of Norway (1842). Initially, these companies are founded by the faithful ones belonging to various evangelic churches. Interdenominational, much of them are also supranational, as the company of the missions of Basle which gathers the Swiss ones, Germans and of the French. But the large churches also found their own company of missions: the Church Missionary Society of the church Anglican east create in 1799. She is followed by the Méthodistes in 1813, the Baptiste S of the United States, in 1814, the presbytériens of Scotland, in 1825, the Lutherans of Germany, in 1836, with the Société of Leipzig .

In Europe, the companies missionaries are generally on the initiative of Christians group private and financed at the same time by some large givers and collections organized near small givers, for example, at the time of “Sundays of the mission”. Autonomy compared to the ecclesiastical institutions does not prevent that each company generally has a national rooting and marked an enough theological orientation.

A second wave of companies missionaries leaves the United States, as from 1850. These companies are generally interdenominational and multinational: the Mission inside China is founded in 1856, the Christian Alliance and missionary in 1897, the Mission inside Africa , the plain Mission of Sudan and the Mission inside Sudan in 1901.

In 1900, one counts more than three hundred companies missionaries, which testifies to the dynamism of the movement Protestant missionary, but too great dispersion will often represent a weakness. The divergences between Protestant missions having been very quickly identified like an obstacle with the effectiveness, attempts at regrouping are undertaken: within Protestantism. Since 1825, " Conférences" , in the Indies, missionaries of various currents gather. In 1910, a world conference is taken place with Edinburgh, prefiguration of the World Council of Churches. In 1914, the United States provides about half of the resources and the personnel missionary; in 1960, they will provide two thirds of them.

The Protestant penetration apart from Europe

The great Protestant expansion of the 19th century is contemporary of a resumption of the movement missionary in the catholic world (See catholic missions with the XIX {{E}} and with the XX {{E}} centuries). Whereas in the previous centuries, the missionaries of the two blocks hardly met, as from the 19th century they are more and more often found in positions of competition and competition. Moreover, the results are close: the populations already gained with the Islam or the Bouddhisme hīnayāna (also called Buddhism of the small vehicle) remain practically impermeable with Christianity. It is practically the same for the Hindouisme, except for the low castes, who are more receptive for reasons than one includes/understands. In China, the situation is different: the position “confucéenne” admits readily denominational plurality and primarily judges the acceptability of a religion on the effects which it has on the company and the country (threaten does the family or the State?), and not according to the contradiction which its dogmas could present with respect to the dogmas of the local religions. They are considerations more pragmatic than frankly ideological. One can thus say that there is less of ideological competition with the unit confucéen, but a certain xenophobia leads sometimes to movements of persecution with respect to the new Christian communities. The populations animists, which they are of Asia, of Africa or of Oceania are a ground of success for the missions.

Missions, colonization and decolonization

Although the movement protesting missionary, as the movement catholic missionary preceded the wave by colonization of second half of the 19th century, it is clear that missions and colonizations are forms different from the European expansion. This does not prevent that the interests, ideological, of the missions and those, economic and policies of the colonizers do not coincide always and sometimes are opposed. Until the abolition of its monopoly, in 1833, the English Company of the Eastern Indies, not very inclined to encourage social or religious, limiting upheavals as far as it can it, the missionary activity, and the policy of the British government, more liberal, was often hardly different.

If one compares the zones of respective penetrations of the catholic and Protestant missions, one notes an obvious relationship to the dominant religion of the colonizer, Protestant woman for the United Kingdom or the Netherlands, catholic for France or Belgium. It is a tendency, and one should not deduce from them that there existed with 19th and 20th centuries, any exclusiveness granted to the national missionaries, it acts of an domino effect. In the table below, one deferred the figures presented by the catholic encyclopedia of 1907-1911 (which points out that all the figures of the Protestants are probably inflated),

Some comments on this table: In the case of the Filipino , and of Spanish and Portuguese Africa, the massive share of the catholics is to be charged to the system of the employers (See catholic Missions in XVIe and XVIIe centuries) which prevailed theoretically until the middle of the 17th century (but in reality, well afterwards) and which stipulated that the colonizer had the exclusiveness in the tasks missionaries. In the case of India where catholic manpower include/understand the two rites Roman and Syrian, the Protestants did not make up for lost time on the catholics who started to take foot on the sub-continent dice the first Portuguese counters. Moreover, the British colonizer forever really encouraged the missions in India, but it forever either penalized in particular the catholics. The rule which prevails is nevertheless that the colonizer supports the national missionaries. This one, in its turn will privilege the teaching of its own language.

The missionary is often depend on the colonial powers. In China, which with is not properly spoken not colonized, in fact the unequal treaties make profit the missions from a statute of extraterritoriality.

The colonizer sub-contracted readily with the missions very where left the social domain. Missions as well Protestant as catholic, dispensaries and schools open. When the hour of the decolonization sounds, of many leaders of the new independent countries will have been made in the schools and the universities of the missions. The translation of the Bible and the activities of catechesis often contribute to strengthen the indigenous languages and with if necessary to equip them with a writing. Moreover, as Jean Baubérot notices it, the wives of the missionaries devote themselves to the emancipation and with the education of the indigenous women and he concludes that the missions in general “humanized” colonization and that they contributed to rationalize it.

Outline on the Protestant missions in the various geographical surfaces

Protestant missions in India

It was seen that the Protestant missions in India had been initiated dice the 18th century before William Carey and the Baptists do not announce the large vagueness of the 19th century. With Serampore Carey and its colleagues the bible into 31 languages or dialect had translated, and in 1816 one could count 700 converts in the community.

In 1813, the " News charte" company of the Indies Orientales authorizes the creation of the archbishop's palace Anglican of Calcutta, with three archidiaconats. This allows the Church Missionary Society (CMS) and the Propagation off the Gospel , to leave, respectively of 1814 and 1826 to develop the action missionary. According to the catholic encyclopedia of 1908, greatest successes are obtained in the south of India, where the Danish Lutherans had started to work. In the years 1830, évêchés of Madras and Bombay are created, and since 1870, those of Lahore, Rangoon, in Burma then of Travancore and Cochin. The CMS with the idea to send to the service of the Indian Church of tradition nestorienne four missionaries who are finally the object of a rejection and it results from it a new schism within the Church nestorienne.

In addition to the Anglicans and Baptists, it is necessary to quote the missionaries sent by the Church of Scotland as from 1830, those of the Église presbytérienne of Ireland , the methodists wesleyiens , the Salvation Army and various other European or American institutions. Alexandre Duff, of the Church of Scotland, is directed towards the formation of the elites and founds a college attended by the high castes. To summarize the Protestant progression, let us say that in 1830, one could count only 27000 indigenous Protestants originating in India, Burma and Ceylon and in 1870, it did not have there less than 35 Protestant organizations, gathering 600 Protestant missionaries of various obedience, and framing more than 300.000 faithful. Here how the catholic encyclopedia qualifies work protesting missionary:

To spread the Writings in the vernacular languages.
special Efforts with respect to the instruction of the women.
generalized Use of the indigenous missionaries, not only of the ordered pastors, but of simple preachers, men or women

The most remarkable progress was observed in the thirty last years of the 19th century, where Protestant manpower pass from 224.000 to 870.000.

In 1858, the capacity is transferred from the Company of the Indies to the British crown which affirms the principle of the religious liberty for all the Indians, but also begins to cover to two thirds the expenses of any school work. Attended initially by the Christians, resulting from the low castes, the schools of the missions are well quickly invested by Hindus of high caste.

Progress of the Protestant missions in India should not indeed make forget that the Protestant penetration in India remains weaker than that of the catholics and than the two joined together communities remain marginal compared to the Hindus, with the Moslems or the Buddhists of Burma and Ceylon. In the empire of the Indies, only real successes are obtained from the tribes. In Burma, the missionaries Baptists and methodists obtain massive conversions at the populations Karen S as from 1830. In 1850, there were more Protestants in India than in all the remainder of the Indies.

Protestant missions in China

In 1807, Robert Morrisson, sent by the Société of the Missions of London unloads in Canton. There must remain clandestine, including with respect to the Compagnie of the Indies Orientales , concerned to have troubles with the Chinese authorities. China is indeed a closed country. Morrisson learns Chinese, undertakes to translate New Testament. A first convert is baptized in 1814, but in fact, the exercise of any work missionary being impossible in China, the missionaries undertake to create centers of evangelization in-outside China. A Anglo-Chinese college is created in 1818 in Malacca.

In 1842, at the conclusion of the war of Opium, the missions can operate in Hong-Kong in the five ports open to the occident. A Prussian missionary of the name of Karl Gützlaff, which works with the Netherlands Missionary Society undertakes to train and send hawkers Chinese evangelists in the eighteen provinces. Those forward of the promising reports/ratios which cause the arrival in China of the Rhenish Mission and of the Société of Basle . In fact, all the company of Gützlaff proves to be a fiasco, the evangelists who had probably wasted the money of their sales do not reappear, but the ideas of Gützlaff are taken up soon by the methodist Hudson Taylor, who creates the China Inland Mission ( Mission inside China ) whose single vocation is the evangelization. The principle consists in as well recruiting missionaries equipped with a solid university luggage as of the Christians being characterized only by their solids convictions. All get dressed with Chinese. In 1882, with 650 missionaries come from the most various countries and of various churches, the CIM become the largest company of evangelic mission. In the big cities, other companies of missions create universities and hospitals.

At the beginning of the 20th century, one hardly counts more than a few hundreds of thousands of faithful Protestants, framed by 3800 ministers (Figures of the Shangaï Mercury , 1907). At that time the number of baptized catholic exceeds the million, but it is nevertheless the proselytism of the Protestant missionaries which is generally retained like one of the causes, in 1900 of the Révolte of the Boxers, which saw in the missionaries of the agents of influence of colonialism. 188 missionaries (100 British, 56 Swedes and 32 Americans) were thus assassinated, mainly in the Shanxi.

Following these events, the western powers impose on China a whole of conditions aiming in particular to the safety of the missionaries and the protection of the Christians. The missions accelerate their development then. The day before the First World War, one counts five thousand five hundred Protestant missionaries in China. In 1925, they will be more than eight thousand. If it is clear that the missionaries could penetrate in China only under the protection of the guns of the Western navy , according to the expression of Andre Roux, the Chinese nationalist revival of 1911 will leave the Protestant universities partly. Thus, Sun Yat-SEN, founder of the Kuomintang is it Christian. But when the Communists adversaries of Kuomintang are Masters of the ground, the Christians will again seem agents of the imperialism, and the various churches will be repressed hard.

Let us note that the Querelle of the Rites which divided the catholics between 1650 and the end of the 18th century ( Voir catholic Missions of 1622 at the end of the XVIIIe century ) had a remote echo within the Protestant missions in China under the English name of Term Question . It was a question of knowing under which Chinese name, one was to translate the divinity. Among the candidates Shin , You IEN-shin , You IEN-chu , Shang-Ti finally received the approval of the majority.

Protestant missions in Korea and the Nevius method

For the historical context, one will refer usefully to the article Histoire of Korea

Korea present at this of commun run with China which the Christian penetration was relatively easy there, even if, following the example China also, movements of xenophobe rejections developed there at the 19th century. It acted primarily, at that time, of catholics (See catholic Missions at XIXe and the XXe centuries). The progression of the Protestants starting from the end of the 19th century was rather important so that starting from the occupation by Japanese in 1911, the Christians seem one of the poles of Korean nationalist resistance. This explains partly why Christianity, with Protestant majority, which gathers with the 21e century more half of the population is not regarded as a foreign religion. The history of the Protestant missions starts only in 1885. The first missionaries are presbytériens and methodists. The Christians of Korea very quickly become autonomous. Perhaps the first foreigner protesting to press his feet the Korean ground was a Japanese Christian, Nagasaka, in June 1783. Thereafter some Protestant missionaries made furtive incursions on the Korean ground before 1885: Karl Gutzlaff visit the west coast of Korea in 1832 with copies of the Chinese Writings. September 13rd, 1865, the British Robert Thomas arrives on the Korean coast with several catholics to distribute copies of the bible. There remain two months and half there. John Ross, of the United Presbyterian Chuch off Scotland and its colleague John McIntyre which dealt primarily with the Mandchourie, is at the origin of the interest missionary protesting for Korea. They accomplish 2 voyages in Korea in 1874 and 1876. In 1877, Ross publishes the first grammar of Korean language in English and, in 1879, the first history of Korea ever written in a European language. With McIntyre, it finishes the translation in Korean of New Testament and off publishes it with the financial aid of the National Bible Society Scotland . By locating the massive irruption of the Protestant missions in 1885, James Grayson could advance that on this date, the Protestant Church of Korea was already established before there is no foreign missionary in Korea. He tells that in winter 1884, Ross, accompanied by a young missionary baptizes 75 people during his voyage. " the day before the beginning of the Protestant missions in Korea , writes it, we see that 1) Koreans already were converted with Protestant Christianity, 2) It are implied in the propagation, in several sectors 3) the bible started to circulate in quantity and finally 4) Christianity is established in the Korean diaspora of Mandchourie. "

Lee Jeong-kyu considers nevertheless that the real starting of the Protestant missions must be put at the account of the American agencies. The office of the foreign missions of the church presbytérienne ( Board off Foreign Mission off the Presbyterian Church ) is the first evangelic church to undertake a work missionary in Korea. The other churches present in Korea at the end of the 19th century are: The Board off Foreign Mission off the Northern Presbyterian Church , The foreign Missionary Society off the Northern Methodist Episcopal Church in the USA …

Lee Jeong-kyu thus enumerates the big factors which contributed to the success of the Protestants at the end of the period Choson

the royal court was favorable to the Protestant Western missionaries, especially when they were American.
the Korean State engaged an abroad open policy instead of the policy of closing and repression with respect to the foreigners which had prevailed hitherto.
the Protestants sought the points of agreement with Néo-Confucéens and the Korean religious culture.
Christian morals, in particular egalitarianism and humanism challenged the popular environments impregnated by the Confucianism. One can establish a bringing together between a series of Christian values and their equivalent at the confucéens:

For the nationalist and reforming Koreans, the Western science and methods was perceived like a means to accelerate the modernization and the self-sufficiency of Korea.
With the zeal of the Korean Christians, one must quote like last explanation the faith missionary and the Nevius method which propose self-management ( self-government ), the autonomy of the resources ( coil-support ) and the autopropagation ( coil-propagation ) as well as the independence of the Church.

The Method Nevius car its name of an American missionary presbytérien John Livingstone Nevius died in 1893.

Protestant missions in Africa

The history of the Protestant missions in Africa begins in Southern Africa after the occupation from Kaapstaat (the Cape by the British. The London Missionary Society (LMS) to the site sends missionaries, among whom John Philip, known like the defender of Hottentots and which encouraged the British government to take measures which caused the departure of Boers towards the Transvaal and what was going to become the free State of Orange. Robert Moffat remained missionary at the Betchanas during 45 years, translated the bible into tswana and exerted a great influence on the missions in Southern Africa. It is his/her son-in-law David Livingstone, died into 1873 who became known like the explorer of the fall of the Zambezi but which had started by exerting, like his/her father-in-law, the trade of missionary during ten years, volunteer, like all the missionaries of this time in the fight against slavery. It is in Southern Africa, at Philip and Mossat which were sent, in 1829, first French missionaries of the Société of the evangelic missions of Paris.

It is to the Anglicans of the CMS ( Church Missionary Society ) that one owes, in 1804, the first establishment in Western Africa. The mission of the Sierra Leone will open then, since 1827 the college of Fourah Bay which will have a great reputation thereafter. In Nigeria, Anglicans and methodists are established with Ibadan dice 1844. The British Baptist Alfred Saker exerts with the Cameroun, of 1845 until 1872, but the German conquest of Cameroun in 1885 involves the replacement of the Mission English Baptist by the Mission of Basle , of German language. The American Committee of the Missions which had founded the first station of the Gabon, in 1842 is raised by the Mission of Paris after integration of Gabon in the French Empire in 1886.

Johann Krapf, missionary German with the service of the Anglicans of the CMS is established with Mombassa, with the Kenya in 1844. A few years later, the Lutherans accompany the Germans who take foot with the Tanganyika. Generally, the competitions with the catholic missions are sharp in East Africa and in particular in Uganda. At the end of the 19th century, these presbytériens American is invested in the South Sudan.

Within the Protestantism or in margin of this one, African prophets create new Christian churches: In Ivory Coast, the prophet Harris involves 200000 people to burn fetishes in the years 1913-1914. Its movement will be recovered by the Mission methodist of London . With the French Congo, Simon Kimbangu is at the origin of the Église kimbanguist, which forms part World Council of Churches. Other African prophets hold more their distances with respect to the European missionaries, like Pasteur Mokone who makes known himself with Johannesburg as from 1892. The Zulu Isaac Shembé, died in 1935, more syncretistic and, according to the terms of Andre Roux, illuminist, projects the hopes of people frustrated around new a Christ black. According to the Britannica Book off the Year of 1998, one counts in 1998 87 million Protestants in Africa (catholic, 118, other Christians, 100, Moslem 306, ethnic religions, 90)

Protestant missions in Oceania and in Madagascar

The date of arrival of the Protestant missionaries in Madagascar goes up in 1818. The Welsh David Jones and his friend Thomas Bevan were the first missionaries Protestant woman in this country. They unload with Tamatave towards the end of the year 1818. They started by learning how to read and write to the children of this city, including that with the tribal chief of the time. After the death of his wife and his new-born child and that of the Bevan couple, Jones, reached him also by paludism, leaves only the country to be made cure with the Mauritius.

In 1820 it is of return, and the king Radama Ier gives him the authorization to go in the capital Tananarive. Then work starts officially in October. Elimination of illiteracy initially, then evangelization, and finally translation and the edition of the Bible as a Madagascan.

Protestant missions after 1960

In 1960, more half of the Protestant missionaries are American. The majority of them belong to the fundamentalist current from which will leave the Pentecôtisme which will develop in an autonomous way as well in Africa as in South America.

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