Mission, Empire, and the Ultimate Good: Colonel John Munro, Benjamin Bailey, and the Church Missionary Society “Mission of Help” to Travancore (1816–18)

2020 ◽  
Vol 37 (2) ◽  
pp. 218-241
Author(s):  
Gary McKee

Abstract The Church Missionary Society “Mission of Help” to the Syrian Church of Travancore in the nineteenth century provides much instructive food for thought concerning debates that continue in mission up to the present day. In particular, the episode shows that the links between mission and empire cannot be reduced to seeing mission as a mere handmaiden to imperial concerns, although empire certainly provided a context to missionary endeavor throughout the imperial period. In this specific instance it was the forceful personality of Colonel John Munro who ensured that the Mission of Help became more intertwined with empire than might otherwise have been the case. Another effect of this imperial context for the Mission of Help was that the nature and scope of mission inevitably ended up being broadened to include aspects of societal transformation. It is shown that Benjamin Bailey was not primarily motivated by such concerns, yet was not unconcerned about them. Bailey’s thinking through of these tensions perhaps provide a way to think today about the links between the “Great Commission,” the “Great Commandment,” and cultural transformation.

2015 ◽  
Vol 58 ◽  
pp. 197-228 ◽  
Author(s):  
Emily Turner

The Gothic Revival occupies a central place in the architectural development of the Church of England in the nineteenth century, both at home and abroad. Within the expanding British colonial world, in particular, the neo-Gothic church became a centrally important expression of both faith and identity throughout the second half of the nineteenth century. From a symbolic and communicative perspective, the style represented not only a visual link to Britain, but also the fundamental expression of the Church of England as an institution and of the culture of Englishness. As such, it carried with it a wide range of cultural implications that suited the needs of settler communities wishing to re-established their identity abroad. Expansion during this period, however, was not only limited to the growth of settler communities but was also reflected in growing Anglican missions to the non-Christian peoples of annexed territories. The two primary organs of the Church of England in the field, the Society for the Propagation of the Gospel (SPG) and the Church Missionary Society (CMS), actively employed the revived medieval style throughout the Empire as missions were solidified through infrastructure development. As a popular style with direct connotations to the Christian faith, revived medieval design became increasingly popular with Anglican missionaries abroad in the period between the early 1840s and the end of the century. Not only did its origins in ecclesiastical buildings make it attractive, but it was also stylistically distinctive, and set apart as a sacred style from both secular and ‘heathen’ structures.


2001 ◽  
Vol 52 (2) ◽  
pp. 313-333 ◽  
Author(s):  
JOHN H. DARCH

This article examines conflict between spiritual and temporal power in nineteenth-century West Africa – the uneasy relationship between the Church Missionary Society in Yorubaland and the official British presence in the nearby port of Lagos. Having encouraged Britain to intervene in Lagos in order to extirpate the slave trade, the mission soon found itself disagreeing with the policies of the colonial government concerning both the expansion of the Lagos colony and relations with the largely Christian Egba tribe. The dispute developed into a concerted attack on the colonial governors both from missionaries in the field and from the CMS headquarters in London.


1981 ◽  
Vol 23 (1) ◽  
pp. 73-95 ◽  
Author(s):  
Thomas O. Beidelman

This essay discusses some beliefs and activities of the Church Missionary Society (CMS), a missionary body of Evangelicals in the Church of England, as its members attempted to found and expand missionary work in Ukaguru, an area inhabited by the Kaguru people about one hundred and fifty miles inland in east-central Tanzania. In the nineteenth century, Ukaguru lay on the most frequented caravan route used to reach the great interlacustrine kingdoms of Uganda. Initial contact with the Kaguru was made in 1876 by CMS members en route to Buganda. Although CMS work in East Africa was concentrated in Uganda and coastal and highland Kenya, a minor station in Ukaguru was established in 1878, in part as a rest-stop for those proceeding inland but also to save souls.


1977 ◽  
Vol 5 (4) ◽  
pp. 467-485 ◽  
Author(s):  
Wilbert R. Shenk

In the relatively brief history of Protestant missiology, no name is more respected than that of Henry Venn. As one of his successors in the leadership of the Church Missionary Society, Max Warren, observed, “On almost any reckoning, Venn was the outstanding European missionary leader, thinker and administrator of the nineteenth century.” Author Shenk goes to the primary record of Venn's missiological thought — the Letters of Instructions to missionary appointees — and provides us with a balanced summary of his reflections on some major themes. Viewed realistically in his Victorian context, Venn was clearly a man on the cutting edge. An Anglican of firm evangelical principles, his writings mirror an irenic mind and an ecumenical spirit as he sought to develop the praxis of the Church Missionary Society.


2020 ◽  
Vol 17 (29) ◽  
pp. 240-259
Author(s):  
PEDRO VILARINHO CASTELO BRANCO ◽  
ELISÂNGELA BARBOSA CARDOSO

O artigo analisa as condições de vivência do sacerdócio no período Imperial brasileiro, na Província do Piauí. Percebemos os padres na dimensão das virilidades, como homens que tinham vivências cotidianas marcadas pelas condições existenciais no Piauí oitocentista. Desta forma, analisaremos as práticas cotidianas e os discursos com caráter prescritivo, que procuravam definir padrões aceitáveis para os clérigos. Na formatação do argumento, utilizamos livros de memória, relatos literários, obras historiográficas, jornais, ofícios e correspondências trocadas entre o Bispo do Maranhão e autoridades da Província do Piauí, documentos que dão conta de práticas, nem sempre canônicas, dos padres oitocentistas. Ao final, afirmamos que as possibilidades existenciais dos padres sofreram mudanças entre o meio do século XIX, período em que a Igreja gozava dostatusde religião oficial do Império, e o início do século XX, quando, livre da subordinação ao Estado, a Igreja Católica encontrava-se com a difícil tarefa de reinventar-se. Palavras-chave: Igreja Católica no Século XIX. Virilidades. Práticas de Sacerdotes. MEN OF GOD: Catholic priesthood and masculinities in Piauí in the nineteenth century Abstract: The article analyzes the conditions of priesthood living in the Brazilian Imperial period, in the Province of Piauí. We perceive the priest in the dimension of virilities, as men who had daily experiences marked by existential conditions in the nineteenth century in Piaui. In this way, we will analyze dailypractices and prescriptive discourse, which sought to define acceptable standards for clerics. In the formattingof the argument, we use memoirs,literary accounts, historiographical works, newspapers,official lettersand correspondences exchanged between the Bishop of Maranhão, and authorities of the Province of Piaui, documents that report on practices, not always canonical, of the nineteenth century priests. In the end, we affirm that the existential possibilities of the priest changed between the middle of the nineteenth century, when the church enjoyed the status of official religion of the Empire, and theearly twentieth century, when, free from subordination to the state, the Catholic Church had the difficult task of reinventing itself. Keywords: Catholic Church in the 19thcentury. Virilities. Priestly practices. HOMBRES DE DIOS: sacerdocio católico y masculinidades en Piauí en el siglo XIX Resumen: El artículo analiza las condiciones de vida del sacerdocio en el periodo imperial brasileño, en la provincia de Piauí. Percibimos los sacerdotes en la dimensión de las virilidades, como hombres que tuvieron experiencias cotidianas marcadas por condiciones existenciales en el siglo XIX Piauí. De esta forma analizaremos las prácticas diarias y los discursos prescriptivos, que intentaron definir estándares aceptables para los clérigos. En el formato del argumento, usamos libros de memoria, relatos literarios, trabajos historiográficos, periódicos, oficios y correspondencias intercambiadas entre el Obispo de Maranhão y las autoridades de la Provincia de Piauí, documentos que informan sobre las prácticas, no siempre canónicas, de los sacerdotes del siglo XIX. Al final, afirmamos que las posibilidades existenciales de los sacerdotes cambiaron entre mediados del siglo XIX, cuando la Iglesia disfrutó del estatus de religión oficial del Imperio, y principios del siglo XX, cuando, libre de subordinación al estado, la Iglesia Católica tuvo la difícil tarea de reinventarse. Palabras clave: Iglesia Católica en el Siglo XIX. La virilidad. Prácticas de Sacerdotes.


2004 ◽  
Vol 2 (1) ◽  
pp. 52-61 ◽  
Author(s):  
Timothy Yates

ABSTRACTIn the 1830s, among those associated with the Tractarian revival in England and also among certain figures in the (then) Protestant Episcopal Church of the United States (PECUSA), the idea of the ‘missionary bishop’ was propagated, which presented the bishop as a pioneer evangelist as the apostles were understood to be in New Testament times and saw the planting of the Church as necessarily including a bishop from the beginning for the ‘full integrity’ of the Church to be present. This view of the bishop as the ‘foundation stone’ was not held by the Evangelicals of the Church Missionary Society (CMS), who saw the bishop by contrast as the ‘crown’ or coping stone of the young churches. Two main protagonists were the High Churchman, Samuel Wilberforce, Bishop of Oxford, and the honorary secretary and missionary strategist, Henry Venn. The party, led by C.F. Mackenzie as Bishop and mounted by the Universities’ Mission to Central Africa (UMCA) in 1861 to the tribes near Lake Nyassa, was the outworking of this Tractarian ideal.


2000 ◽  
Vol 27 ◽  
pp. 159-192
Author(s):  
Femi J. Kolapo

James Thomas, whose journal is transcribed and appended to this introduction, was a ‘native agent’ of the Church Missionary Society (CMS) at Gbebe and Lokoja at the confluence of the Niger-Benue rivers between 1858 and 1879. A liberated slave who had been converted to Christianity in Sierra Leone, he enlisted in the service of the CMS Niger Mission headed by Rev. Samuel A. Crowther. Thomas was kidnapped around 1832 from Ikudon in northeast Yoruba, near the Niger-Benue confluence. He lived in Sierra Leone for twenty-five years before returning as a missionary to his homeland.Gbebe was an important mid-nineteenth-century river port on the Lower Niger. It was located on the east bank of the Niger, a mile below its confluence with the Benue, and about 300 miles from the Atlantic. Aboh, Onitsha, Ossomari, Asaba, Idah, and Lokoja were other famous mid-nineteenth century Lower Niger towns. From an 1841 estimated base of about 1,500, its population rose to about 10,000 by 1859. Contemporary exploration and trading reports by W. B. Baikie, S. Crowther, T. Hutchinson, and J. Whitford indicate that the town occupied an important place in the commercial life of the region.However, little is known about the town's sociopolitical structures and processes, and still less is known about its relationship with its neighbors. Hence the internal sociopolitical and economic basis for the settlement's economic role in the region is largely unresearched. The reports of James Thomas, Simon Benson Priddy, and Charles Paul, CMS missionaries resident in the town for several years, contain evidence that would be useful for such an endeavor.


1986 ◽  
Vol 23 ◽  
pp. 347-362
Author(s):  
S. Peter Kerr

‘The Irish need to be governed and controlled as well as I excited.’ So wrote Daniel Wilson, a young English clergyman later to be bishop of Calcutta, after visiting Armagh in June 1814 to discuss with local clergy the possibility of setting up a branch of the Church Missionary Society. An Irish (Hibernian) Church Missionary Society, he argued, would … have a tendency both to revive and regulate the piety of members of the Church, fostering whatever is holy and energetic, and yet directing both in … orderly submission to the Church …


Author(s):  
Stephen Lim

This essay explores the use of the Bible in one periphery of the British Occupation in the nineteenth century: Singapore at the intersection of gender and Empire. The key line of inquiry is to explore what Antoinette Burton outlines as the “white woman’s burden,” manifested in the Singaporean context through the use of the Bible by white women and their protégés. Therefore, this essay begins with how the work of white women is entangled with the interests of the Empire and then analyzes the periodical The Christian in Singapore: A Religious Magazine, which was published by the Ladies Bible and Tract Society in Singapore. This is followed by a closer look at education and women in the Church Missionary Society periodicals. The discussion focuses particularly on the biography of Sophia Cooke, a prominent missionary in Singapore, as well as a regional publication, India’s Women and China’s Daughters.


2018 ◽  
Vol 15 (25) ◽  
pp. 51-72
Author(s):  
DMITRI VAN DEN BERSSELAAR

Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "tradicional" local como herança e não como "paganismo". Além da literatura mencionada na bibliografia, esta interpretação é baseada em entrevistas que realizei na Nigéria, jornais nigerianos locais, revistas missionárias e correspondência original dos missionários da Church Missionary Society (CMS).Palavras-chave:  Religião. Patrimônio. NigériaRELIGION AS HERITAGE IN NIGERIA: Igbo Christians and African traditional religion  Abstract:  Starting from a historical perspective, considering the arrival of the first Anglican missionaries in the mid-nineteenth century among the Igbo in Nigeria, I will address the impact of mission Christianity (including missionaries, converts, and prospective converts) upon the local debate about Igbo identity. I will argue that traditional, non-Christian Igbo culture was defined by, and in response to, the mission Christianity”™s debates on conversion and the preferred behavior of Igbo Christians. Finally, I will relate how Igbo identity came to coincide with Christianity and how this resulted in a renewed appreciation of local, ”˜traditional”™ religion as heritage rather than as ”˜paganism”™. Apart from the literature mentioned in the bibliography, this interpretation is based on interviews I held in Nigeria, local Nigerian newspapers, missionary journals, and original correspondence from the missionaries of the Church Missionary Society (CMS).Keywords:  Religion. Heritage. Nigeria.  RELIGIÓN COMO HERENCIA EN NIGERIA: Cristianos Igbos y Religión Tradicional africanaResumen:  A partir de una perspectiva histórica, considerando la llegada de los primeros misioneros anglicanos, a mediados del siglo XIX, entre los Igbos, en Nigeria, enfocaré el impacto del cristianismo (incluyendo misioneros y convertidos) sobre el debate local acerca de la identidad Igbo. Argumentaré que la cultura Igbo tradicional y no cristiana fue definida por y en respuesta a los debates de la misión cristiana sobre la conversión y el comportamiento de los cristianos Igbos. Después de eso, voy a relatar cómo la identidad Igbo vino a coincidir con el cristianismo y cómo resultó en una apreciación renovada de la religión "tradicional" local como herencia y no como "paganismo". Además de la literatura mencionada en la bibliografá­a, esta interpretación se basa en entrevistas que realicé en Nigeria, periódicos nigerianos locales, revistas misioneras y correspondencia original de los misioneros de la Church Missionary Society (CMS).  Palabras clave:  Religión. Herencia. Nigeria.


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