Christian missions were organized efforts to spread the Christian faith for the purpose of extending religious teaching at home or abroad.
Their coming of Christian missionaries to East Africa and Africa in general was based on a number of motives which were humanitarian, economic, political and social in nature.
The Portuguese were the first to introduce Christianity to the east African coast in the 15th c. this attempt however had little success.
By the 19th century, a number of missionary groups worked in East Africa and these included;
The Church Missionary Society
The Holy Ghost Fathers
Contents contributed and discussions participated by ceborh
Christian Missionaries in East Africa - ATIKA SCHOOL - 6 views
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Reasons for the coming of Christian missionaries in East Africa The missionaries had the ambition to spread Christianity to the people of East Africa. This would be through preaching and teaching the holy gospel so that many would get converted to Christianity. They wanted to fight against slave trade in East Africa. Earlier travelers like John Speke and James Grant, H.M. Stanley, Dr. David Livingstone and others had reported about the evils of slave trade in East Africa. They wanted to check on the spread of Islam in East Africa from the coast with intentions of converting many to Christianity. Some missionaries came because they had been invited by certain African chiefs, For example, Mutesa I of Buganda wrote a letter through H.M Stanley inviting missionaries to Buganda. They came to establish legitimate trade in East Africa. They, for instance wanted to trade in items like glass, cloths, etc. as Dr. Livingstone told Cambridge University students, “I go back to Africa to make an open pass f
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these are some of the reasons for the coming of christianity
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BOARD MISSIONS AND EXTENSIONS.pdf - 1 views
THE LONDON MISSIONARY SOCIETY.pdf - 1 views
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In 1864, the London Missionary Society (LMS) followed the lead taken by other missionary societies to employ single women as female missionaries. But despite the general ‘feminisation’ of missionary work in the later nineteenth century, the LMS deployed its female missionaries unevenly, sending many to India and China, and leaving other areas with few, if any, single women workers. 2 In southern Africa, LMS engagement remained for the most part dominate
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by male recruit
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hilst, as elsewhere, women contributed to the mission as wives, daughters and other (unpaid) ‘helpmeets’ of male missionaries, by the outbreak of the South African War in 1899, only six had been employed in their own right. Although the roles women played in unofficial capacities were extremely important, they tended to be less represented in society publications (and in the missionary archive) than those whom the LMS employed directly . Instead, the supporters of the LMS in Britain became familiar with the southern African missionary field primarily through the actions and writings of male missionaries. As yet, however, there has been little consideration of the male missionary as a gendered subject, leaving intact the male missionary as the problematic ungendered ‘norm’.
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Under this missionary woman and daughters contributed by helping male missionaries without getting paid
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The American Negro as Missionary to East Africa: A Critical Aspect of African Evangelis... - 1 views
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This paper will attempt to throw some light on what was widely described as one of the most "delicate" issues of the Christian mission in Africa -- the policy toward Negro missionaries. Although it was widely discussed during the first four decades of the twentieth century, little detailed evidence of attitudes to Negro mission has survived. This is understandable; as neither colonial governments nor whi
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This will analyze or show how the Negro missions survived
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ound it difficult to explain that this was necessarily the result of discriminatory policies; for, on the one hand, many of the white East African missionaries would openly encourage Negro students to awake to their missionary responsibilities in Africa; on the other, it was hard to determine whether any candidates had come forward and, if they had, whether they had been adequately qualified. It was further well known that many American Negro students had not the slightest interest in the missionaries' continued appeals to realize their obligations in Africa.5 Yet despite the necessary sketchiness of the primary sources, the subject must bear further investigation, if for no other reason than because two most distinguished Negro scholars -- W.E.B. DuBois and Carter G. Woodson6 -continued over a period of twenty years to believe that opportunities for Negro mission had been deliberately
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In addition, what little has been written on this question in more recent times has tended to be dogmatic and divided. Thus Harold Isaacs has claimed that "with but rare exceptions, the large white Christian denominations seldom wished to send Negro workers into the African vineyards. Even when they did wish it, they seldom did so, and when they did, they did it sparingly and not for long. "7 And against this the authors of the Hoover Institution series on Ameri cans in Black Africa have concentrated on laying the entire responsibility for discrimination upon the colonial governments in Africa; "White Christian churches," they add, "cannot be blamed for thi
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