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This chapter describes how French missionary priests extended the global missionary revival of the nineteenth century to the United States. French missionary priests retained strong connections to Catholics in their homeland and exhibited a reluctance to trust the future of the Catholic Church in the United States to anyone other than European ecclesiastics. A study of the transnational epistolary and literary culture that developed between priests in America and France demonstrates the desired image of life as a missionnaire étrangère among Protestants and Native Americans, an image that only partly matched actual experiences of missionary life but that nonetheless appealed to the imaginations of young men interested in becoming missionaries.

This chapter examines the economic reforms for capital formation and economic transformation, as well as the estimation of aggregate investment in Korea under Japanese rule between 1905 and 1945. The reform measures examined are those that removed economic and political obstacles, and those that established a new infrastructure to accommodate the workings of a government-controlled but market-oriented economy aimed at promoting capital formation and economic development. The estimation of investment considered not only the aggregate sum, but also the different nationalities (namely, Japanese, foreigners, and Koreans). The chapter also evaluates the impact of foreign investment, especially that of the Japanese, on Korean investment in terms of catalytic, linkage, oppression effects, as well as the benefits derived from external economies. Investment in human capital is assessed in terms of the overall expansion of the school system, student enrollments, and educational opportunities for Japanese and Koreans. The analysis includes private education, particularly that of the Christian missionaries, which played an important role in educating future Korean leaders.

Beginning in the 1820s, a symbiotic relationship prevailed between the Perushim and the Protestant missionaries active in the Land of Israel such as Joseph Wolf and the London Society for the Promotion of Christianity Amongst the Jews. The missionaries saw the return of the Jews to the Promised Land as essential to the messianic process; the Perushim were happy to accept economic, medical, and other forms of material aid from the missionaries, and saw gentile involvement in the rebuilding of the land as part of the messianic process as they envisioned it. At the same time, there were tensions related to the missionaries’ efforts to convert the Jews. Matters grew more complex in the 1830s when the Perushim saw the enlightened, European (read: Christian)-style reign of Muhammad Ali as displacing to a degree the role of the Christian missionaries, and Jews and Christians throughout the world began to anticipate more intensely the fateful year of 1840. The atmosphere is vividly portrayed in Lehren’s correspondence. Ties between the Perushim’s leadership and the Christian missionaries were strengthened in the wake of the terrifying Damascus blood libel in March 1840, when the missionaries turned out to be the Jews’ only allies. At the same time, the missionaries increased their efforts to proselytize, taking steps as radical as the appointment of a Jewish convert as Anglican bishop in Jerusalem. The passing of 1840 without the Messiah’s appearance produced a crisis of faith, making many Jews more vulnerable to the missionaries’ efforts. Jewish writers (such as Aviezer of Ticktin) sought to play down the crisis, offering reasons for the Messiah’s delay.

Renaissance Europeans were “certain” that they had reached the pinnacle of human endeavor. Religion, culture, art, society, and behavior were elements that differed from Europe to America. The motivations of European missionaries involved the attempt to instill those elements into Native American societies. Spanish missionaries were aided by the Union of Church and State.

Film has largely replaced theater as the dramatic medium for Mormon artists. Film was early employed in the anti-Mormon campaign, and Mormons learned early to use it for their own purposes. Evangelistic (missionary films) and public relations varieties (Homefront series) have given way to a recent generation of talented filmmakers who are creating two kinds: one is an insider genre, while the other explores ways of informing popular film with a Mormon sensibility.

This chapter details the growth of the Free Presbyterian Church of Ulster in Northern Ireland (and its international expansion) and its development of schools, missionary work, and theological training. It considers whether success and increasing public acceptance has moderated the Church's distinctive separatism and its puritanism, and concludes that growth has not resulted in much change yet.

The connection between religion and empire in England goes back to at least the 16th century. While missions and religion may not have been a primary motivation for English venturing overseas in the 16th and 17th centuries, nevertheless, when they did so, the English ensured their religion went with them. The annual sermons and the published extracts of the Anglican missionaries attached to the Society for the Propagation of the Gospel and, later, the Church Missionary Society from 1701 until the 1840s, allow investigation into the formation, maintenance, and adaptation of an Anglican discourse of the British Empire from the beginning of the 18th century to the mid-19th century.

This brief concluding chapter reflects on the legacy of missionary feminism, by suggesting several ways of historicizing the idea of women's ‘emancipation’ and the practice of social activism through the lens of mission Christianity.

Describes how MacArthur in late 1945 and early 1946 saved Hirohito from trial as a war criminal. Contacted by imperial advisers, MacArthur became convinced that Hirohito would cooperate in democratizing, and perhaps Christianizing, Japan (MacArthur believed that Christianity was essential to democracy and encouraged American missionaries to fill Japan's “spiritual vacuum”). The emperor's New Year's statement supported this view. When Washington signed the Moscow agreement, which gave the Allies control over political reform in Japan, and warned that Hirohito might be indicted, MacArthur defended the emperor in a long telegram to the Joint Chiefs of Staff and ordered his staff to draft a “model constitution” for Japan with the emperor at the head of the state.

Examines the internationalization of trusteeship as it arose in the context of British colonial administration in Africa, the Berlin and Brussels Conferences, and the experience of the Congo Free State. It is out of these experiences and events that the idea of trusteeship emerges as a recognized and accepted practice of international society. The chapter has five sections: the first discusses British attitudes towards Africa; the second looks at Lord Lugard's ‘dual mandate’ principle of colonial administration—the proposal that the exploitation of Africa's natural wealth should reciprocally benefit the industrial classes of Europe and the native population of Africa; the third discusses the Berlin Conference of 1884–1885 and the Brussels Conference of 1890; the fourth describes trusteeship in relation to the Congo Free State. The fifth section of the chapter points out the progression from the idea of trusteeship in the East India Company's dominion in India—in which the improvement of native peoples would come about rapidly and result in institutional forms and practices that closely resembled those in Europe—to a new incrementalist approach in which societies and people were thought of as occupying different rungs on a progressive ‘ladder of civilization’, and, depending on their stage of development on this ladder, were suited to different forms of constitution.

This chapter examines the genesis of the missionary movement in Great Britain and the strategies for proselytization adopted by upper class, evangelical Christianity. Situated at the center of colonial power, such figures as William Wilberforce and Hannah More helped launch a comprehensive evangelization of Britain and India alike that employed the benighted pagan and vulgar factory laborer as reflections of one another, particularly in Sunday school literature. Such an approach clearly illustrates how modern forms of colonial encounter took place not along avenues of diffusion between metropole and colony, but under an umbrella of power relations and signs shared by those in Britain and India who would be mutually transformed by the experience. Missionaries for such groups as the Church Missionary Society viewed the working classes of Britain not only as sources of income and energy, but also as targets of the very proselytization they were preparing for India. The Church of England’s own struggle to address and accommodate the working poor marginalized by industrialization and high-church polity accounts for much of the style and scope of its missionary societies.

This chapter looks at the first decade of women's mission work in Uganda, which coincided with British colonization and the growth of Christianity through both elite and popular initiative. The collaboration between the Church Missionary Society, the colonial state, and the Ganda ascendancy seemed a mutually beneficial arrangement that led logically to a native church. But the political, material utility of Christianity in Uganda made missionaries suspect peoples' motivation for conversion as merely nominal, and led them to try to reassert control over the Christian message in a way that conformed to their evangelical sensibilities. They could not do this alone, and women missionaries had to rely on African women to engage meaningfully with literacy, scripture, and prayer. The controversy over instituting a native church revealed how women missionaries construed this collaboration as the basis for reserving a space for female authority apart from male social and ecclesiastical hierarchies.

This chapter summarizes the results of the book under the rubrics of the double perspective of cognitive and physical analysis; of Paul's attempt to articulate a new habitus for himself and his addressees as seen in relation to others that were available in his immediate context (in particular, a Hellenistic Jewish one and a Graeco-Roman philosophical one); and finally, of his idea of his own letter-writing as a case of bodily, missionary practice.

This chapter reflects on ‘remembrance’ after the Great War — memorials and services. It notes a new modern world and the advent of radio broadcasting. It considers currents of belief and unbelief. Internationally, Christian-Jewish relations, missionary activity and imperialism, and the issues posed by the new Europe come to the fore. The 1926 General Strike is placed in the context of contemporary Church social and economic thinking, but the political limitations are exposed. In England, both the new Church National Assembly and the Revised Prayer Book controversy of 1927-8 reveal church-state tensions. The partition of Ireland, British-Irish church and political relations, and church-state relations in the new Irish structures (Irish Free State and Northern Ireland), are considered. Disestablishment in Wales and post-war change in Scotland place these developments in context. Evidence of social division and political dislocation partly explains renewed interest in church unity, but no rapid change is evident despite the reunification of the Church of Scotland.

The introduction explains why it is important to understand the practice of the Roman Catholic priesthood and the history of French missionaries in the United States. By detailing the historiography of American Catholicism, the introduction also suggests ways to examine the middle position of priests between formal ecclesiastical standards of the church and the informal experiences of missionaries in service of the church. Recognition of the dual identity of French missionaries—as confrères to each other and as pères to others—is also recognition of the process by which these Frenchmen learned what it meant to be an ideal priest and what it was like to be a priest-in-practice.