The Christian mission is an organized effort to spread Christianity. Mission often involves sending individuals and groups, called missionaries, across boundaries, most commonly geographical boundaries, for the purpose of proselytism (conversion to Christianity, or from one Christian tradition to another). It involves evangelism (preaching a series of beliefs for the purpose of repentance), and humanitarian work, especially among the poor and disadvantaged. There are several types of mission travel: short-term, long-term, relational and intended only to help people in need. Some may choose to dedicate their entire lives to missions as well. Missionaries have the authority to preach the Christian faith (and sometimes to administer the sacrament), and provide humanitarian work to promote economic development, literacy, education, health care, and orphanages. Christian doctrines (such as the "Doctrine of Love" embraced by many missions) allow the provision of aid without requiring conversion of religion.
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The history of Christian mission
Early Christian mission, then, Great Commission and Dispersion of the Apostles, was active in Judaism of the Second Temple, because Christianity had not been divided from Judaism. Whether Jewish proselytism exists or not, which will be a model for early Christians is unclear, see the circumcision of circumcision in the early Jewish # Jewish background for details. Immediately, the expansion of Christian missions outside of Judaism to non-Jews became a contentious issue, especially in the Jerusalem Council. The apostle Paul was an early proponent of this expansion, and contextualized the Christian message for Greek and Roman culture, enabling it to reach beyond the Hebrew and Jewish roots.
From the End of the Ancient Age and beyond, much of the missionary activity was carried out by members of the religious order. Monasteries follow discipline and support missions, libraries, and practical research, all of which are thought to serve to alleviate human misery and suffering and glorify the Christian God. For example, the Nestorian community evangelizes parts of Central Asia, as well as Tibet, China, and India. The Cistercians evangelized most of Northern Europe, as well as developed most of Europe's classic agricultural techniques. St. Patrick evangelized many people in Ireland. St David is active in Wales.
During the Middle Ages, Ramon Llull (c. 1232 - c. 1315) advances the concept of sermon to Muslims and transforms it into Christianity by using nonviolent arguments. The vision for a large-scale mission for Muslims will die with him, not revived until the 19th century.
Additional events can be found on the timeline of the Christian mission.
Medieval
During the Middle Ages, Christian monasteries and missionaries such as Saint Patrick, and Adalbert of Prague spread learning and religion outside the borders of the ancient Roman Empire. In the seventh century, Gregory the Great sent missionaries, including Augustine of Canterbury, to England. The Hiberno-Scotland mission begins in 563.
In the late thirteenth and early fourteenth centuries, Franciscans like William of Rubruck, John of Montecorvino, and Giovanni ed 'Magnolia were sent as missionaries to the Near East and the Far East. Their journey took them as far as China in an attempt to transform the advanced Mongols, especially the Great Khan of the Mongol Empire. (Also see Roman Catholic Mission in the Middle Ages in China.)
Catholic mission after 1492
One of the main goals of Christopher Columbus's expedition, which was funded by Queen Isabella of Spain, was to spread Christianity. During the Age of Discovery, Spain and Portugal established many missions in their American and Asian colonies. The most active orders are Jesuits, Augustinians, Franciscans, and Dominicans. The Portuguese send missions to Africa. These are some of the most famous missions in history. While some of these missions are associated with imperialism and oppression, others (especially Jesuit Matteo Ricci's mission to China) are relatively peaceful and focus on integration rather than cultural imperialism.
Both in Portugal and in Spain, religion is an integral part of the state and evangelization is seen to have secular and spiritual benefits. Wherever these forces seek to expand their territory or influence, missionaries will soon follow. With the Treaty of Tordesillas, the two powers divided the world among them into spheres of influence, commerce, and exclusive colonization. Asian Properties became associated with Portuguese colonial policy.
Catholic Mission in Asia
Portuguese trade with Asia quickly proved profitable from 1499 onwards, and when the Jesuits arrived in India around 1540, the colonial government in Goa supported the mission with incentives for baptized Christians. Later, the Church sent the Jesuits to China (1552 and so on) and to other countries in Asia.
Protestant Mission
The Reformation took place in Europe in the early 16th century. For over a hundred years, occupied by their struggle with the Catholic Church, the early Protestant churches as a body focused less on mission to the "pagan" land. Instead, focus initially on Christian lands in the hope of spreading the Protestant faith, identifying the papacy with the Antichrist.
In the ensuing centuries, Protestant churches began sending missionaries in increasing numbers, spreading the proclamation of Christian messages to previously unreached people. In North America, missionaries to Native Americans included Jonathan Edwards (1703-1758), the famous preacher of the Great Awakening (ca 1731-1755), who in his later years retired from public life early in his career. He became a missionary to Indigenous Native Americans (1751) and their loyal supporters of cultural imperialism.
Since European culture has been established among indigenous peoples, the cultural distance between Christians from different cultures is difficult to overcome. One of the earliest solutions was the creation of "prayer cities" separate from native Christians. This arrogant pattern of acceptance of converts occurred again later in Hawaii when missionaries from that same New England culture went there. In the course of Spanish colonization in America, Catholic missionaries studied Amerindian languages ​​and devised a writing system for them. Then they preached to the natives in those languages ​​(Quechua, Guarani, Nahuatl) not Spanish, to keep the white "sinners" of Indians away. An extreme case of separation takes place in the Guarani Reduction, a theocratic semi-independent region founded by Jesuits in the future region of Paraguay between the early 17th and 1767 centuries.
From 1732 onwards, the Moravian Church began sending missionaries.
Around 1780, a poor Baptist mason named William Carey began reading about James Cook's travel journey in Polynesia. His interest grew into a kind of "longing back home," which inspired him to obtain the Baptist command, and finally wrote his famous pamphlet in 1792, "An Investigation of the Christian's Obligation to Use the Means of Pagan Conversion." Far from the dry theological book, Carey's work uses the best geographic and ethnographic data to map and count the number of people who have never heard the gospel. It inspires a movement that has grown with increasing speed from day to day until now.
In the United States, the American Board of Commissioners for Foreign Missions (ABCFM) was hired in 1812.
The Protestant missionaries of the Anglican and Lutheran and Presbyterian traditions began to arrive in what later became the Ottoman Empire in the first half of the nineteenth century. This ultimately enabled the creation of what is now an Evangelical Lutheran Church in Jordan and the Holy Land and sees the Anglican Bishop in Jerusalem. Further, during this time the Christian Alliance and Missionaries began their missionary activities in Jerusalem.
American "Hard-shell Baptists", "Anti-Mission Baptists", or "Old School Baptists" who embraced the Calvinists who vehemently rejected all mission councils, Bible treaty communities, and society of simplicity as unbiblical. The main stream of Baptist denominations, however, supports missionary work.
Thomas Coke, (1747-1814), the first bishop of the American Methodists, is "The Father of the Methodist Mission". After spending time in the newly formed United States strengthening the infant Methodist Church with Episcopal Francis Asbury's colleagues, the British-born Coke left for the mission workplace. While in America, Coke worked hard to increase Methodist support for Christian missions and to raise missionary workers. Coke died while on a mission trip to India, but his legacy among Methodists - his passion for mission - continues.
China
The mission wave, beginning in the early 1850s, targeted the inland areas, led by Hudson Taylor (1832-1905) with the China Inland Mission (1865-). Taylor was later supported by Henry Grattan Guinness (1835-1910) who founded (1883) Cliff College, which continues in 2014 to train and complete local and global missions.
The mission inspired by Taylor and Guinness is collectively called the "mission of faith" and much owes to the ideas and examples of Anthony Norris Groves (1795-1853). Taylor, a traveling traveler, alluded to the missionaries of his day wearing Chinese clothes and speaking Chinese at home. His books, speeches and examples lead to the formation of a number of inland missions and the Student Volunteer Movement (SVM, founded in 1886), which from 1850 to about 1950 sent nearly 10,000 missionaries to the interior, often at personal sacrifices the big one. Many early SVM missionaries who traveled to areas with endemic tropical diseases were left with their belongings packed in coffins, realizing that 80% of them would die within two years.
United Kingdom
In the 18th century, and even more in the nineteenth century, British missionaries saw the Empire as a fertile field for da'wah for Christianity. All major denominations are involved, including the Church of England, Presbyterian Scotland, and Nonconformist. Much of the enthusiasm arose from the evangelical revival. In the Church of England, the Church Mission Society (CMS) dates from 1799 and continues to engage in activities throughout the world, including what became known as the "Middle East".
Before the American Revolution, Anglican and Methodist missionaries were active in 13 colonies. The Methodists, led by George Whitefield, were the most successful and after completely different American Methodist revolution and denomination emerged into the largest Protestant denomination in the new United States. The main problem for the colonial officials was the demands of the Church of England to establish the American bishop; this is strongly opposed by most Americans never happened. More and more colonial officials took a neutral position on religious matters, even in colonies like Virginia where the Church of England was formally established, but in practice controlled by the layman in the local vest. After America broke out, British officials decided to increase the strength and wealth of the Church of England in all settler colonies, especially British North America (Canada).
Missionary societies fund their own operations that are not supervised or directed by the Colonial Office. Tensions arose between the missionaries and the colonial officials. The latter is concerned that missionaries may cause problems or encourage indigenous people to challenge the colonial authorities. In general, colonial officials were much more comfortable with working with established local leadership, including indigenous religions, than introducing the divisive power of Christianity. This proved very troublesome in India, very few local elites were attracted to Christianity. In Africa, in particular, missionaries make many converts. From the 21st century there are more Anglicans in Nigeria than in Britain.
Missionaries are increasingly focused on education, medical aid, and the long-term modernization of the indigenous personality to instill European middle-class values. They set up schools and medical clinics. Christian missionaries play a public role, especially in promoting sanitation and public health. Many are trained as doctors, or take special courses in public health and tropical medicine at Livingstone College, London.
After 1870
In the 1870s Protestant missions around the world generally recognized the long-term material goal of establishing independent, independent, independent, self-sustaining churches. The rise of nationalism in the Third World provoked a challenge from critics who complained that missionaries were teaching Western ways, and ignoring indigenous cultures. The Boxer Rebellion in China in 1898 involves massive scale attacks on Christian missions and their converts. The First World War shifted resources, and attracted most Germans out of missionary work when the country lost its empire. The Great Depression around the world in the 1930s was a major blow to funding mission activities.
In 1910, the Edinburgh Missionary Conference was led by an active SVM and YMCA leader (and future Nobel Peace Prize recipient) John R. Mott, American Methodist layman, the conference reviewed evangelism, Bible translation, church support mobilization, and native leadership training. Looking to the future, the participants are working on strategies for evangelism and cooperation all over the world. The conference not only established greater ecumenical cooperation in the mission, but also basically launched the modern ecumenical movement.
The next wave of missions was commenced by two missionaries, Cameron Townsend and Donald McGavran, circa 1935. These people realized that although previous missionaries had reached geographical areas, there were many ethnographic groups isolated by the language, or classes of missionary groups. already reach. Cameron formed Wycliffe Bible Translators to translate the Bible into the original language. McGavran concentrates on finding bridges to cross class and cultural obstacles in places like India, which has more than 4,600 people, separated by a combination of language, culture, and caste. Despite democratic reforms, caste and class distinctions are still fundamental in many cultures.
An equally important dimension of a mission strategy is the indigenous method of citizenship that reaches out to its own people. In Asia, this wave of missions is pioneered by people like Dr. G. D. James from Singapore, Rev Theodore Williams from India and Dr. David Cho from Korea. "Two-thirds of the mission movement" as intended, is currently a major force in the mission.
Most modern missionaries and missionary societies have rejected cultural imperialism, and have chosen to focus on spreading the Gospel and translating the Bible. Sometimes, missionaries are essential in preserving and documenting the culture of the people among those who live.
Often, missionaries provide welfare and health services, as good deeds or to make friends with the local population. Thousands of schools, orphanages, and hospitals have been established by missions. One of the services provided by the missionaries is Each one, teaching one literacy program started by Dr. Frank Laubach in the Philippines in 1935. This program has spread throughout the world and brought literacy to members of many societies.
During this period missionaries, especially evangelical and Pentecostal missionaries, witnessed a substantial increase in the number of Muslims converting to Christianity. In an interview published in 2013, a leader of a major Muslim-focused mission institution claims that the world lives in a "salvation day for Muslims everywhere."
The word "mission" has historically been often applied to buildings, "mission stations" in which missionaries live or work. In some colonies, these mission stations became the focus of settlements of displaced or previously nomadic people. Particularly in rural Australia, the mission has become an area or ghetto on the outskirts of cities that are home to many Indigenous Australians. The word can be seen as insulting when used in this context.
Additional events can be found on the timeline of the Christian mission.
Maps Christian mission
Contemporary mission concept
Sending and receiving countries
Major states not only send and fund missionaries abroad, but also receive them from other countries. In 2010, the United States sent 127,000 missionaries, while 32,400 came to the United States. Brazil is the second, sending 34,000, and receiving 20,000. France sent 21,000 and received 10,000. The UK sent 15,000 and received 10,000. India sends 10,000 and receives 8,000. Other major exporters include Spain on 21,000 shipped, Italy at 20,000, South Korea at 20,000, Germany at 14,000, and Canada at 8,500. The major receiving countries including Russia, received 20,000; Congo receives 15,000; South Africa, 12,000; Argentina, 10,000; and Chile, 8,500. The largest sending agency in the United States is the Southern Baptist Convention, with 4,800 missionaries, plus 450 support staff working in the United States. The annual budget is about $ 50,000 per year per missionary. However, in recent years, Southern Baptist missionary operations (International Mission Board) have operated on deficits, and cut operations by 15 percent. This encourages older missionaries to retire and return to the United States.
Modern missionary methods and doctrines among conservative Protestants
The Lausanne Congress of 1974, gave birth to a movement supporting the evangelical mission among non-Christians and nominal Christians. He considers "mission" as something that is designed "to form an active indigenous church planting and movement that changes the world." This definition is motivated by an important theological theme of the Bible to make God known, as outlined in the Great Commission. This definition is claimed to summarize the act of Jesus' ministry, taken as a model motivation for all ministries.
This Christian missionary movement seeks to implement the churches according to the pattern of the first-century apostles. The process of forming the disciples is of course social. The "Church" must be understood in the broadest sense, as a body of Christ's believers and not just a building. In this view, even those who have become cultural Christians must be "evangelized".
The planting of churches by crosscultural missionaries leads to the formation of self-governing, self-supporting and self-propagating communities of believers. This is the famous "three self" formula formulated by Henry Venn of the London Church Missionary Society in the 19th century. Cross-cultural missionaries are people who embrace the task of planting churches to evangelize people outside their culture, as Christ commands in the Great Commission (Matthew 28: 18-20, Mark 16: 15-18).
The goal of these missionaries is to give an understandable presentation of their beliefs in the hope that people will choose to follow the teachings of Jesus Christ and live their lives as His disciples. As a matter of strategy, many evangelical Christians around the world are now focusing on what they call "windows 10/40", a group of countries between 10 and 40 degrees north latitude and reaching from western Africa through Asia. The Christian mission strategist, Luis Bush, pointed out the need for the ultimate focus of evangelism in "Window 10/40", an expression he created in his presentation at the 1989 Lausanne missionary conference in Manila. Sometimes referred to as the "Resistant Belt," this is an area covering 35% of the world's landmass, 90% of the world's poorest citizens and 95% of those who have not heard anything about Christianity.
Modern modern missionary doctrines now focus on incorporating the seeds of culturally-adapted Christian doctrine into self-selected and self-motivated, self-indigenous groups of believers, without removing them from their culture in any way.
Modern mission techniques are sufficiently enhanced that within ten to fifteen years, most of the indigenous churches are shepherded locally, managed, taught, self-reliant, and evangelized. The process can be much faster if pre-existing Bible translations and higher pastoral education are available, perhaps left over from previously less effective missions.
One strategy is to let indigenous cultural groups decide to adopt Christian doctrine and benefits, when (as in most cultures) such major decisions are usually made by groups. In this way, opinion leaders in the group can persuade many or most groups to convert. When combined with training in discipleship, church planting and other modern missionary doctrine, the result is the acceleration, self-alteration of most cultures.
A typical modern mission is a collaborative effort by many different ministries, often including several coordinating ministries, such as the Faith2Share network, often with separate funding sources. One typical effort goes as follows:
- A missionary radio group recruits, trains and broadcasts in the main dialect of the target culture language. Broadcast content is carefully tailored to avoid syncretism but helps the Christian gospel look like a genuine, normal part of the target culture. Broadcast content often includes news, music, entertainment, and education in the language, as well as pure Christian goods.
- Broadcasts may advertise programs, cheap radios (possibly spring cuts), and literature services that sell Christian mail-order correspondence courses for a nominal fee. Service literature is the key, and is usually a separate organization from the radio ministry. The modern literary mission shifts to web-based content where it makes sense (as in Western Europe and Japan).
- When a person or group completes a correspondence course, they are invited to contact the missionary group who planted the church from (if possible) the cultural group involved. Church planting services are usually different services from either the literature or the radio department. Church planting services usually require missionaries to be fluent in the target language, and trained in modern church planting techniques.
- The missionary then leads the group to start a church. The churches planted by these groups are usually groups that meet in a house. The object is the minimum organization that can develop the required character and spiritual growth. Buildings, elaborate ministries and other expensive items are mentioned, but are not used until the group naturally reaches size and budget to buy them. The important training is how to be a Christian (with faith in Jesus Christ) and then how to set up a church (meet to study the Bible, and do fellowship and worship), usually in that order.
- The new generation of churches is created, and growth begins to accelerate geometrically. Often, the female churches are only made a few months after the creation of the church. In the fastest-growing Christian movement, pastoral education is "pipelined," flowing in a timely manner from the central churches to the princesses. That is, church planting does not wait for the complete training of priests.
The most important part of church planting is leadership selection and training. Classically, leadership training demands a high cost of living in seminary, Bible school. The pioneers of the modern church forbid this because it substantially slows the growth of the church without much direct benefit. Modern mission doctrines replace seminaries with programmatic curricula or (even cheaper) books of discussion questions, and access to real theological books. These materials are usually available in the main trading languages ​​where most of the indigenous leaders tend to be eloquent. In some cases, the material may be adapted for oral use.
It turns out that the practical needs of the new pastors for theology can be overcome with a combination of practical procedures for church planting, small group discussions, and motivated Bible-based studies of various theological texts. As the wealth of the church culture increases, it will naturally form a classic seminary by itself.
Another related mission is Bible translation. The literature mentioned above must be translated. The missionaries actively experiment with advanced linguistic techniques to accelerate translation and literacy. The Bible translation not only accelerates church growth by helping self-training, but also ensures that Christian information becomes a permanent part of the original culture and literature. Some ministries also use modern recording techniques to reach groups with audio that can not be immediately contacted with the literature.
Among Roman Catholics
For Catholics, "Mission" is a term given to certain attempts by which the evangelists, sent by the Church and traveled throughout the world, perform the task of preaching the gospel and planting the Church among unbelieving people or groups to Christ.
Vatican II made a profound impact on Catholic missions around the world. Church relations with non-Christian religions such as Judaism and Islam are reviewed.
The sharp decline in the number of people entering the priesthood and religious life in the West has made the Church look to the layman more and more. Communities like Opus Dei appear to meet this need.
Inculturation is increasingly becoming a major topic of missiological reflection for Catholics. Inculturation is understood as meeting Christian messages with communities in their cultural context.
Theology of liberation and liturgical reform is also important in shaping and influencing the mission of the Catholic Church in the 20th and 21st centuries.
In relation to the mission, Pope Benedict XVI has made European and North American evangelism a priority in his own ministry, even when the leadership of the Roman Catholic hierarchy and the cardinal college have more members than Latin America, Africa and Asia than ever before.
The key documents about the mission for Catholics during this period were Evangelii nuntiandi by Pope Paul VI and Redemptoris missio by Pope John Paul II.
Publishing the book as a mission
The Christian mission organization has long relied on the printed word as the channel through which it pursues a mission. Sometimes when countries are "closed" to Christians, great efforts have been made to smuggle Scripture and other letters to those countries. Brother Andrew, founder of Open Doors, began smuggling the Bible into communist countries in the 1950s. Mobilization Operation was founded in 1957 by George Verwer. Other Christian publishers, such as Plow Publishing, provide free books to people in the UK and the US as a form of mission. The Bible Society translates and prints the Bible, in an effort to reach every country of the world.
Criticism
Westernization
The objections to missionary work among isolated indigenous populations involve claims that the purpose of the mission is to land them. Such claims have been raised by human rights groups such as Friends of Peoples Close to Nature and Survival International.
Communicate disease
Missionaries, along with other travelers, bring disease into the local population. Smallpox, measles, even the common cold, have been blamed on their arrival. David Igler of the University of California, Irvine, included missionary activities as the cause of the spread of germs. However, he says that commercial traders are the main agents of disease.
... other diseases arrive on non-commercial voyages; missionary activity certainly spread germs, and the Spanish conquest had spread deadly germs in parts of America and the Pacific before the end of the 18th century. However, for the period between the 1770s and 1840s, the merchant ship was the main agent of the disease, creating in the so-called Pacific Emmanuel Le Roy Ladurie as "paroxysm" from "the unification of the world's microbes." In 1850, European, Asian, and African microbes circulated in almost every Pacific population.
Statistical patterns
Political scientist Robert Woodberry used statistics to argue that converted Protestants are the most important catalyst in spreading freedom of religion, education and democracy. He pointed out that statistically, the prevalence of such missionaries accounts for half of the variance in democracies in Africa, Asia, Latin America and Oceania. In the 2014 Christianity Today article, he commented, "The area in which Protestant missionaries have a significant presence in the past is today more economically developed, with relatively better health, more infant mortality lower, lower corruption, greater literacy, higher educational attainment (especially for women), and stronger membership in non-governmental associations. "
Christian controversies and missionaries
In India, Hindu organizations such as Rashtriya Swayamsevak Sangh affirm that the vast majority of conversions by spirited evangelicals arise from coercion, inducement or deceit. In the state of Tripura in India, the government accuses financial connections and arms smuggling between Baptist missionaries and rebel groups like the Tripura National Liberation Front. Defendant Tripura Baptist Christian Union is a member of the World Baptist Alliance.
"In mid-May, the Vatican also co-sponsored a meeting on how some religious groups abused freedom by da'wah, or by evangelizing in aggressive or deceptive ways... Iraq... has become an open field for foreigners seeking Catholic Church officials and aid organizations have expressed concern about the new Christian groups coming and luring the Iraqi people to their churches with an offer of cash, clothing, food or work.... Reports of aggressive proselytism and reported forcing a conversion across much of Hindu India has sparked religious tension and violence there and has prompted some local governments to pass laws that prohibit proselytism or religious conversion.... Sadhvi Vrnda Chaitanya, a Hindu monk from southern India, told CNS that the poor and uneducated Indians are particularly vulnerable ad coercion or a deceptive method of evangelism.... Aid work should not hide hidden motives and avoid exploiting vulnerable people such as children and disabled people, he said. "
In an interview with Outlook Magazine, Sadhvi Vrnda Chaitanya said, "If the Vatican can understand that every religious and spiritual tradition is as sacred as Christianity, and that they have the right to live unharmed or extinguished, it will serve the interests of dialogue, mutual respect, and peaceful coexistence. "
Help and evangelization
Although there is general agreement among most major aid organizations not to mix aid with soul-searching, others see disaster as a useful opportunity to spread the word. One such incident was a tsunami that devastated parts of Asia on December 26, 2004.
- "This (disaster) is one of the greatest opportunities that God has given us to share his love with people," said K.P. Yohannan, president of the Texas-based Gospel for Asia. In an interview, Yohannan said 14,500 of his "native missionaries" in India, Sri Lanka and the Andaman Islands gave the Bible and the surviving booklet of "how to find hope today through the word of God." In Krabi, Thailand, a Southern Baptist church has been "praying for ways to make a breakthrough" with certain ethnic groups of fishermen, according to Southern Baptist aid coordinator Pat Julian. Then came the tsunami, "a phenomenal chance" to provide service and attention, Julian told the Baptist Press... Not all evangelicals agree with this tactic. "It is inappropriate in a crisis like this to take advantage of suffering and suffering people," Rev said. Franklin Graham, head of Samaritan's Purse and evangelical son Billy Graham. "
The Christian Science Monitor echoes this concern... "'I think the evangelists do this in the best of intentions, but there is a responsibility to try to understand other religious groups and their culture,' said Vince Isner, director of FaithfulAmerica.org , a program of the National Council of Churches USA. "
The Bush administration has made it easier for US-based missionary groups and communities to bind aid and churches together.
- For decades, US policy has sought to avoid mixing government programs and religious da'wah. The goal is to comply with the Constitution's restrictions on state religion and to ensure that beneficiaries do not ignore aid because they do not share the religion of the providers.... But many of these restrictions have been phased out by Bush in a small series of executive orders - policy changes that pave the way for religious groups to earn hundreds of millions of dollars in additional government funding. It also helps to change the message provided by American aid workers to various parts of the world, from emphasizing religious neutrality to heralding the healing power of the Christian God.
Christian reply claims
The missionaries say that the government in India has passed anti-conversion laws in some states that should have been intended to prevent the conversion of "force or forgiveness", but mainly used, they said, to persecute and criminalize voluntary conversions because of the broad definition of government " and temptation. " Any gift received from a Christian in exchange for, or by any means, a conversion is considered to be frivolous. Voice of the Martyrs reported that aid workers claimed that they were prevented from reaching people with much-needed services as a result of the persecution. Alan de Lastic, the Roman Catholic archbishop of New Delhi, claimed that the forced conversion claim was wrong.
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