A missionary is a member of a religious group sent into an area to do evangelism or ministries of service, such as education, literacy, social justice, health care and economic development.^[1][2] The word "mission" originates from 1598 when the Jesuits sent members abroad, derived from the Latin missionem (nom. missio), meaning "act of sending" or mittere, meaning "to send".^[3] The word was used in light of its biblical usage; in the Latin translation of the Bible, Christ uses the word when sending the disciples to preach in his name.

The term is most commonly used for Christian missions, but can be used for any creed or ideology.^[4]

Christian missions[link]

A Christian missionary can be defined as "one who is to witness across cultures."^[2] The Lausanne Congress of 1974, defined the term, related to Christian mission as, "to form a viable indigenous church-planting movement." Recognizing justice as being at the heart of the Gospels, some modern missionaries now promote the development of western government^{[citation needed]}, education^[5] and economic structure^{[citation needed]} in the place of pre-existing local systems and tradition. Missionaries can be found in many countries around the world.

Biblical mandate[link]

Jesus instructed the apostles to make disciples of all nations (Matthew 28:19–20). This verse is referred to by Christian missionaries as the Great Commission and inspires missionary work.

Catholic missions[link]

Village of christianized Tapuyos Indians, Brazil c. 1820

The New Testament missionary outreach of the Christian church from the time of St Paul was extensive throughout the Roman Empire. During the Middle Ages the Christian monasteries and missionaries such as Saint Patrick, and Adalbert of Prague propagated learning and religion beyond the boundaries of the old Roman Empire. In the 7th century Gregory the Great sent missionaries including Augustine of Canterbury into England. During the Age of Discovery, the Roman Catholic Church established a number of Missions in the Americas and other colonies through the Augustinians, Franciscans and Dominicans in order to spread Christianity in the New World and to convert the Native Americans and other indigenous people. At the same time, missionaries such as Francis Xavier as well as other Jesuits, Augustinians, Franciscans and Dominicans were moving into Asia and the far East. The Portuguese sent missions into Africa. These are some of the most well-known missions in history. While some of these missions were associated with imperialism and oppression, others (notably Matteo Ricci's Jesuit mission to China) were relatively peaceful and focused on integration rather than cultural imperialism.

Much contemporary Catholic missionary work has undergone profound change since the Second Vatican Council, and has become explicitly conscious of Social Justice issues and the dangers of cultural imperialism or economic exploitation disguised as religious conversion. Contemporary Christian missionaries argue that working for justice is a constitutive part of preaching the Gospel, and observe the principles of inculturation in their missionary work.

As the church normally organizes itself along territorial lines, and because they had the human and material resources, religious orders—some even specializing in it—undertook most missionary work, especially in the early phases. Over time a normalised church structure was gradually established in the mission area, often starting with special jurisdictions known as apostolic prefectures and apostolic vicariates. These developing churches eventually intended 'graduating' to regular diocesan status with a local episcopacy appointed, especially after decolonization, as the church structures often reflect the political-administrative reality.

Orthodox missions[link]

The Eastern Orthodox Church, under the Orthodox Church of Constantinople was vigorous in its missionary outreach under the Roman Empire and continuing Byzantine Empire, and its missionary outreach had lasting effect, either founding, influencing or establishing formal relations with some 16 Orthodox national churches including the Romanian Orthodox Church, the Georgian Orthodox and Apostolic Church and the Ukrainian Orthodox Church (both said to have been founded by the missionary Apostle Andrew), the Bulgarian Orthodox Church (said to have been founded by the missionary Apostle Paul). The two ninth century saints Cyril and Methodius had extensive missionary success in Eastern Europe. The Byzantines expanded their missionary work in Ukraine after a mass baptism in Kiev in 988. The Serbian Orthodox Church had its origins in the conversion by Byzantine missionaries of the Serb tribes when they arrived in the Balkans in the 7th century. Orthodox missionaries also worked successfully among the Estonians from the 10th to the 12th centuries founding the Estonian Orthodox Church^{[disambiguation needed ]}.

Under the Russian Empire of the 19th century, missionaries such as Nicholas Ilminsky moved into the subject lands and propagated Orthodoxy, including through Belarus, Latvia, Moldova, Finland, Estonia, Ukraine, and China. The Russian St. Nicholas of Japan took Eastern Orthodoxy to Japan in the 19th century. The Russian Orthodox Church also sent missionaries to Alaska beginning in the 18th century, including Saint Herman of Alaska, to minister to the Native Americans. The Russian Orthodox Church Outside Russia continued missionary work outside Russia after the 1917 Russian Revolution, resulting in the establishment of many new dioceses in the diaspora, from which numerous converts have been made in Eastern Europe, North America and Oceania.

First Protestant missions[link]

Among the first Protestant missionaries were John Eliot and contemporary ministers including John Cotton and Richard Bourne, who ministered to the Algonquin natives who lived in lands claimed by representatives of the Massachusetts Bay Colony in the early 17th century. Quaker "publishers of truth" visited Boston and other mid-17th century colonies but were not always well-received.^[6]

The Danish government began the first organized Protestant mission work through its College of Missions, established in 1714. This funded and directed Lutheran missionaries such as Bartholomaeus Ziegenbalg in Tranquebar, India, and Hans Egede in Greenland. In 1732, while on a visit in 1732 to Copenhagen for the coronation of his cousin King Christian VI, the Moravian Church's patron Nicolas Ludwig, Count von Zinzendorf, was very struck by its effects, particularly two visiting Inuit children converted by Hans Egede. He also got to know a slave from the Danish colony in the West Indies. When he returned to Herrnhut in Saxony, he inspired the inhabitants of the village – it was fewer than 30 houses then – to send out "messengers" to the slaves in the West Indies and the natives Moravian missions in Greenland. Within 30 years, there were Moravian missionaries active on every continent, and this at a time when there were fewer than 300 people in Herrnhut. They are famous for their selfless work, living as slaves among the slaves and together with the native Americans, the Delaware (i.e. Lenni Lenape) and Cherokee Indian tribes. Today, the work in the former mission provinces of the worldwide Moravian Church is carried on by native workers. The fastest growing area of the work is in Tanzania in Eastern Africa. The Moravian work in South Africa inspired William Carey and the founders of the British Baptist missions. Today, 7 of every 10 Moravians are in a former mission field and belong to a race other than Caucasian.

Evangelical church missions[link]

With a dramatic increase in efforts since the 1900s, and a strong push since the Lausanne I: The International Congress on World Evangelization in Switzerland in 1974,^[7] evangelical groups have focused efforts on sending missionaries to every ethnic group in the world. While this effort has not been completed, increased attention has brought larger numbers of people distributing Bibles, Jesus videos, and establishing evangelical churches in more remote, less Christianized areas.

Internationally, the focus for many years in the later 20th century was on reaching every "people group" with Christianity by the year 2000. Bill Bright's leadership with Campus Crusade, the Southern Baptist International Mission Board, The Joshua Project, and others brought about the need to know who these "unreached people groups" are and how those wanting to tell about the Christian God and share a Christian Bible could reach them. The focus for these organizations transitioned from a "country focus" to a "people group focus." (From "What is a People Group?" by Dr. Orville Boyd Jenkins: A "people group" is an ethnolinguistic group with a common self-identity that is shared by the various members. There are two parts to that word: ethno and linguistic. Language is a primary and dominant identifying factor of a people group. But there are other factors that determine or are associated with ethnicity.)

What can be viewed as a success by those inside and outside the church from this focus is a higher level of cooperation and friendliness among churches and denominations. It is very common for those working on international fields to not only cooperate in efforts to share their gospel message but view the work of their groups in a similar light. Also, with the increased study and awareness of different people groups, western mission efforts have become far more sensitive to the cultural nuances of those they are going to and those they are working with in the effort.

Over the years, as indigenous churches have matured, the church of the "Global South" (Africa, Asia and Latin America) has become the driving force in missions. Korean and African missionaries can now be found all over the world. These missionaries represent a major shift in church history.

Brazil, Nigeria, and other countries have had large numbers of their Christian adherents go to other countries and start churches. These non-western missionaries often have unparalleled success because they need few western resources and comforts to sustain their livelihood while doing the work they have chosen among a new culture and people.

The British missionary societies[link]

David Livingstone preaching from a waggon.

One of the first large-scale missionary endeavours of the British colonial age was the Baptist Missionary Society, founded in 1792 as the Particular Baptist Society for the Propagation of the Gospel Amongst the Heathen.

The London Missionary Society was an evangelical organisation, bringing together from its inception both Anglicans and Nonconformists; it was founded in England in 1795 with missions in Africa and the islands of the South Pacific. The Colonial Missionary Society was created in 1836, and directed its efforts towards promoting Congregationalist forms of Christianity among "British or other European settlers" rather than indigenous peoples.^{[8] [9]} Both of these merged in 1966, and the resultant organisation is now known as the Council for World Mission.

The Church Mission Society, first known as the Society for Missions to Africa and the East, was founded in 1799 by evangelical Anglicans centred around the anti-slavery activist William Wilberforce. It bent its efforts to the Coptic Church, the Ethiopian Church, and India, especially Kerala; it continues to this day. Many of the network of churches they established became the Anglican Communion.

In 1809 the London Society for Promoting Christianity Amongst the Jews was founded, which pioneered mission amongst the Jewish people; it continues today as the Church's Ministry Among Jewish People. In 1865 the China Inland Mission was founded, going well beyond British controlled areas; it continues as the OMF, working throughout East Asia.

Latter-day Saint missionaries[link]

The iconic black name tags of missionaries of The Church of Jesus Christ of Latter-day Saints

The Church of Jesus Christ of Latter-day Saints has an active missionary program. Their purpose is to invite others to come unto Christ by helping them receive the restored gospel through faith in Jesus Christ and His Atonement, repentance, baptism, receiving the gift of the Holy Ghost, and enduring to the end.^{[neutrality is disputed]} Young men between the ages of 19 and 25 (usually beginning at the age of 19) are encouraged to prepare themselves to serve a two-year, self-funded (the LDS Church pays for transportation, health and dental care, etc. the missionary pays a monthly amount), full-time proselytizing mission. Young women and retired couples may serve missions as well. Young women who desire to serve as missionaries serve at an older age, 21 or older, and often for only one and a half years. Missionaries typically spend one to three months in a Missionary Training Center where they study the scriptures, learn new languages, and otherwise prepare themselves to teach the Gospel of Jesus Christ and understand the culture in which and the people among whom they will be living. The LDS Church has about 53,000 missionaries worldwide.^[10]

Islamic missions[link]

Dawah means to "invite" (in Arabic, literally "calling") to Islam, estimated to be the second largest religion next to Christianity. From the 7th century it spread rapidly from the Arabian Peninsula to the rest of the world through the initial Muslim conquests, and subsequently with traders and explorers after the death of the Prophet Muhammad.

Initially, the spread of Islam came through the dawah efforts of Muhammad and those who followed him. After his death in 632 CE, much of the expansion of the empire came through conquest, such as that of North Africa and later Spain (Al-Andalus), and the Islamic conquest of Persia putting an end to the Sassanid Empire and spreading the reach of Islam to as far East as Khorasan, which would later become the cradle of Islamic civilization during the Islamic Golden Age and a stepping-stone towards the introduction of Islam to the Turkic tribes living in and bordering the area.

The missionary movements peaked during the Islamic Golden Age, with the expansion of foreign trade routes, primarily into the Indo-Pacific and as far South as the isle of Zanzibar and the South-Eastern shores of Africa.

Islamic Dawah Center in Houston, Texas

With the coming about of the tradition of Sufism, Islamic missionary activities increased considerably. The mystical nature of the tradition had an all-encompassing aspect, a property many societies in Asia could relate to. Later, with the conquest of Anatolia by the Seljuk Turks, missionaries would find easier passage to the lands then formerly belonging to the Byzantine Empire. In the earlier stages of the Ottoman Empire, a Turkic form of Shamanism was still widely practiced in Anatolia, which soon started to give in to the mysticism offered by Sufism. The teachings of Jalal ad-Din Muhammad Rumi, who migrated from Khorasan to Anatolia, are good examples to the mystical aspect of Sufism.

During the Ottoman presence in the Balkans, missionary movements were also taken up by people from aristocratic families hailing from the region, who had been educated in Constantinople or any other major city within the Empire, in famed madrassahs and kulliyes. Most of the time, such individuals were sent back to the place of their origin, being appointed important positions in the local governing body. This approach often resulted in the building of mosques and local kulliyes for future generations to benefit from, as well as spreading the teachings of Islam.

The spread of Islam towards Central and West Africa has been prominent but slow, until the early 19th century. Previously, the only connection was through Transsaharan trade, of which the Mali Empire, consisting predominantly of African and Berber tribes, stands as a strong proof of the early Islamization of the Sub-Saharan region. The gateways prominently expanded to include the aforementioned trade routes through the Eastern shores of the African continent. With the European colonization of Africa, missionaries were almost in competition with the European Christian missionaries operating in the colonies.

The Muslim population of the US has increased greatly in the last one hundred years, with much of the growth driven by widespread conversion.^[11] Up to one-third of American Muslims are African Americans who have converted to Islam during the last seventy years. Conversion to Islam in prisons,^[12] and in large urban areas^[13] has also contributed to its growth over the years.

The World Islamic Mission's mosque in Oslo, Norway

An estimated US$45 billion has been spent by the Saudi Arabian government financing mosques and Islamic schools in foreign countries. Ain al-Yaqeen, a Saudi newspaper, reported in 2002 that Saudi funds may have contributed to building as many as 1,500 mosques and 2,000 other Islamic centers.^[14]

There is evidence of Arab Muslim traders entering Indonesia as early as the 8th century.^[15] Indonesia's early people were animists, Hindus and Buddhists.^[16] However it was not until the end of the 13th century that the process of "Islamization" began to spread throughout the areas local communities and port towns.^[15] The spread, although at first introduced through Arab Muslim traders, continued to saturate through the Indonesian people as local rulers and royalty began to adopt the religion, subsequently their subjects would mirror their conversion. The "Islamization" process continued as Muslim traders married the local women, with some of the wealthier traders marrying into the families of the ruling elite.^[17]

Recently, Muslim groups have engaged in missionary work in Malawi. Much of this is performed by the African Muslim Agency, based in Angola. The Kuwait-sponsored AMA has translated the Qur'an into Chichewa (Cinyanja),^[18] one of the official languages of Malawi, and has engaged in other missionary work in the country. All of the major cities in the country have mosques, and there are several Islamic schools.^[19]

Several South African, Kuwaiti and other Muslim agencies are active in Mozambique, with one important one being the African Muslim Agency. The spread of Islam into West Africa, beginning with ancient Ghana in the ninth century, was mainly the result of the commercial activities of North African Muslims. The empires of both Mali and Songhai that followed ancient Ghana in the Western Sudan adopted the religion. Islam made its entry into the northern territories of modern Ghana around the fifteenth century. Mande speakers (who in Ghana are known as Wangara) traders and clerics carried the religion into the area. The northeastern sector of the country was also influenced by an influx of Hausa Muslim traders from the 16th Century onwards

Islamic influence first came to be felt in India in the early 7th century with the advent of Arab traders. Trade relations have existed between Arabia and the Indian subcontinent from ancient times. Even in the pre-Islamic era, Arab traders used to visit the Malabar region, which linked them with the ports of South East Asia. According to Historians Elliot and Dowson in their book The History of India as told by its own Historians, the first ship bearing Muslim travelers was seen on the Indian coast as early as 630 AD. H.G. Rawlinson, in his book: Ancient and Medieval History of India^[20] claims the first Arab Muslims settled on the Indian coast in the last part of the 7th century AD. Shaykh Zainuddin Makhdum's "Tuhfat al-Mujahidin" also is a reliable work.^[21] This fact is corroborated, by J. Sturrock in his South Kanara and Madras Districts Manuals,^[22] and also by Haridas Bhattacharya in Cultural Heritage of India Vol. IV.^[23] It was with the advent of Islam that the Arabs became a prominent cultural force in the world. The Arab merchants and traders became the carriers of the new religion and they propagated it wherever they went.^[24]

Islam in Bulgaria can be traced back to the mid-ninth century when there were Islamic missionaries in Bulgaria, evidenced by a letter from Pope Nicholas to Boris of Bulgaria that the Saracens must be extirpated.^[25]

Pioneer Muslim missionaries to the Kenyan interior were largely Tanganyikans, who coupled their missionary work with trade, along the centres began along the railway line, such as, Kibwezi, Makindu and Nairobi.

Outstanding amongst them was Maalim Mtondo, a Tanganyikan credited with being the first Muslim missionary to Nairobi. Reaching Nairobi at the close of the Nineteenth Century, he led a group of other Muslims, and enthusiastic missionaries from the coast to establish a ‘Swahili village’ in the present day Pumwani.

A small mosque was built to serve as a starting point and he began preaching Islam in earnest. He soon attracted several Kikuyus and Wakambas, who became his disciples.^[26]

In 1380 Karim ul' Makhdum the first Arabian Islamic missionary reached the Sulu Archipelago and Jolo in the Philippines and established Islam in the country. In 1390 the Minangkabau's Prince Rajah Baguinda and his followers preached Islam on the islands.^[27] The Sheik Karimal Makdum Mosque was the first mosque established in the Philippines on Simunul in Mindanao in the 14th century. Subsequent settlements by Arab missionaries traveling to Malaysia and Indonesia helped strengthen Islam in the Philippines and each settlement was governed by a Datu, Rajah and a Sultan. Islamic provinces founded in the Philippines included the Sultanate of Maguindanao, Sultanate of Sulu and other parts of the southern Philippines.

Missionaries and Judaism[link]

Despite some inter-Testamental Jewish missionary activity, contemporary Judaism states clearly that missionary activities are mostly taboo.

Modern Jewish teachers repudiate proselytization of Gentiles in order to convert them. The reason for this is that Gentiles already have a complete relationship with God via the Noahidic covenant (See Noahide Laws); there is therefore no need for them to become Jewish, which requires more work of them. In addition, Judaism espouses a concept of "quality" not "quantity". It is more important in the eyes of Jews to have converts who are completely committed to observing Jewish law, than to have converts who will violate the Abrahamic covenant into which they have been initiated.

Jewish religious groups encourage "Outreach" to Jews The outreach or "kiruv" movements encourage Jews to become more knowledgeable and observant of Jewish religious law. People who become more observant are known as baalei teshuva. "Outreach" is done worldwide, by organizations such as Chabad Lubavitch, Aish Hatorah, Ohr Somayach, and Partners In Torah. There are also many such organizations in the USA.

Members of the American Reform movement began a program to convert to Judaism the non-Jewish spouses of its intermarried members and non-Jews who have an interest in Judaism. Their rationale is that so many Jews were lost during the Holocaust that newcomers must be sought out and welcomed. This approach has been repudiated by Orthodox and Conservative Jews as unrealistic and posing a danger. They say that these efforts make Judaism seem an easy religion to join and observe when in reality being Jewish involves many difficulties and sacrifices.

Baha'i Pioneering[link]

Buddhist missions[link]

Buddhist proselytism at the time of king Ashoka (260–218 BCE), according to his Edicts.

The first Buddhist missionaries were called "Dharma Bhanaks" and some see a missionary charge in the symbolism behind the Buddhist wheel, which is said to travel all over the earth bringing Buddhism with it. The Emperor Ashoka was a significant early Buddhist missioner. In the 3rd century BCE, Dharmaraksita—among others—was sent out by emperor Ashoka to proselytize^{[citation needed]} the Buddhist tradition through the Indian Maurya Empire, but also into the Mediterranean as far as Greece. Gradually, all India and the neighboring island of Ceylon were converted. Then Buddhism spread eastward and southeastward to the present lands of Burma, Thailand, Laos, Cambodia, Vietnam, and Indonesia.^[28] Buddhism was spread among the Turkic people during the 2nd and 3rd centuries BCE into modern-day Pakistan, Kashmir, Afghanistan, eastern and coastal Iran, Uzbekistan, Turkmenistan and Tajikistan. It was also taken into China brought by Kasyapa Matanga in the 2nd century CE, Lokaksema and An Shigao translated Buddhist sutras into Chinese. Dharmarakṣa was one of the greatest translators of Mahayana Buddhist scriptures into Chinese. Dharmaraksa came to the Chinese capital of Luoyang in 266 CE, where he made the first known translations of the Lotus Sutra and the Dasabhumika Sutra, which were to become some of the classic texts of Chinese Mahayana Buddhism. Altogether, Dharmaraksa translated around 154 Hīnayāna and Mahāyāna sutras, representing most of the important texts of Buddhism available in the Western Regions. His proselytizing is said to have converted many to Buddhism in China, and made Chang'an, present-day Xi'an, a major center of Buddhism. Buddhism expanded rapidly, especially among the common people, and by 381 A.D. most of the people of northwest China were Buddhist. Winning converts also among the rulers and scholars, by the end of the T'ang Dynasty Buddhism was found everywhere in China.^[29]

Marananta brought Buddhism to the Korean Peninsula in the 4th century CE. Seong of Baekje, known as a great patron of Buddhism in Korea, built many temples and welcomed priests bringing Buddhist texts directly from India. In 528, Baekje officially adopted Buddhism as its state religion. He sent tribute missions to Liang in 534 and 541, on the second occasion requesting artisans as well as various Buddhist works and a teacher. According to Chinese records, all these requests were granted. A subsequent mission was sent in 549, only to find the Liang capital in the hands of the rebel Hou Jing, who threw them in prison for lamenting the fall of the capital. He is credited with having sent a mission in 538 to Japan that brought an image of Shakyamuni and several sutras to the Japanese court. This has traditionally been considered the official introduction of Buddhism to Japan. An account of this is given in Gangōji Garan Engi. First supported by the Soga clan, Buddhism rose over the objections of the pro-Shinto Mononobe^[30] and Buddhism entrenched itself in Japan with the conversion of Prince Shotoku Taishi.^[28] When in 710 Emperor Shomu established a new capital at Nara modeled after the capital of China, Buddhism received official support and began to flourish.^[30]

Padmasambhava, The Lotus Born, was a sage guru from Oḍḍiyāna who is said to have transmitted Vajrayana Buddhism to Bhutan and Tibet and neighbouring countries in the 8th century

The use of missions, formation of councils and monastic institutions influenced the emergence of Christian missions and organizations which had similar structures formed in places which were formerly Buddhist missions.^{[citation needed]}

During the 19th and 20th centuries, Western intellectuals such as Schopenhauer, Henry David Thoreau, Max Müller and esoteric societies such as the Theosophical Society of H.P. Blavatsky and the Buddhist Society, London spread interest in Buddhism. Writers such as Hermann Hesse and Jack Kerouac, in the West, and the hippie generation of the late 1960s and early 1970s led to a re-discovery of Buddhism. During the 20th and 21st centuries Buddhism has again been propagated by missionaries^{[citation needed]} into the West such as the Dalai Lama and monks including Lama Surya Das (Tibetan Buddhism). Tibetan Buddhism has been significantly active and successful in the West since the Chinese takeover of Tibet in 1959. Today Buddhists make a decent proportion of several countries in the West such as New Zealand, Australia, Canada, the Netherlands, France, and the United states

The immense popularity and goodwill ushered in by Tibet's Dalai Lama (who has been made honorary Canadian citizen) put Buddhism in a favourable light. Many non-Asian Canadians embraced Buddhism in various traditions and some have become leaders in their respective sanghas.

In the early 1990s, the French Buddhist Union (UBF, founded in 1986) estimated there to be 600,000 to 650,000 Buddhists in France, with 150,000 French converts among them.^[31] In 1999, sociologist Frédéric Lenoir estimated there are 10,000 converts and up to 5 million "sympathizers", although other researchers have questioned these numbers.^[32]

Taisen Deshimaru was a Japanese Zen Buddhist who founded numerous zendos in France. Thich Nhat Hanh, a Nobel Peace Prize-nominated, Vietnamese-born Zen Buddhist, founded the Unified Buddhist Church (Eglise Bouddhique Unifiée) in France in 1969. Plum Village, a monastery and retreat center in the Dordogne in southern France, is his residence and the headquarters of his international sangha.

Temple of One Thousand Buddhas, in La Boulaye, Saône-et-Loire, Burgundy.

In 1968 Leo Boer and wener van de Wetering founded a Zen group, and through two books^[33][34] made Zen popular in the Netherlands. The guidance of the group was taken over by Erik Bruijn who is still in charge of a flourishing community. The largest Zen group at this moment is the Kanzeon Sangha, led by Nico Tydeman under the supervision of the American Zen master Dennis Genpo Merzel, Roshi, a former student of Maezumi Roshi in Los Angeles. This group has a relatively large centre where a teacher and some students live permanently. But many other groups are also represented in the Netherlands, like the Order of Buddhist Contemplatives in Apeldoorn, the Thich Nhat Hanh Order of Interbeing and the International Zen Institute Noorderpoort^[35] monastery/retreat centre in Drenthe, led by Jiun Hogen Roshi.

Perhaps the most widely visible Buddhist leader in the world is Tenzin Gyatso, the current Dalai Lama, who first visited the United States in 1979. As the exiled political leader of Tibet, he has become a popular cause célèbre. His early life was depicted in Hollywood films such as Kundun and Seven Years in Tibet. He has attracted celebrity religious followers such as Richard Gere and Adam Yauch. The first Western-born Tibetan Buddhist monk was Robert A. F. Thurman, now an academic supporter of the Dalai Lama. The Dalai Lama maintains a North American headquarters at Namgyal Monastery in Ithaca, New York.

Lewis M. Hopfe in his "Religions of the World" suggested that "Buddhism is perhaps on the verge of another great missionary outreach"(1987:170)

Hindu missions[link]

Hinduism was introduced into Java by travelers from India in ancient times... When the early Javanese princes accepted Hinduism, they did not give up all of their early animistic beliefs—they simply combined the new ideas with them. Several centuries ago many Hindus left Java for Bali rather than converting to Islam. Hinduism has survived in Bali ever since.^[36] Dang Hyang Nirartha was responsible for facilitating a refashioning of Balinese Hinduism. He was an important promoter of the idea of moksha in Indonesia. He founded the Shaivite priesthood that is now ubiquitous in Bali, and is now regarded as the ancestor of all Shaivite pandits^[37]

Shantidas Adhikari was a Hindu preacher from Sylhet who converted King Pamheiba of Manipur to Hinduism in 1717 C.E..^[38]

In modern days, Hatha Yoga is a major missionary effort on behalf of Hinduism. In particular, Yoga centers and retreats gently lead people into the spiritual exercises and worldview of Hinduism. After those are prepared, education in doctrine and activities is easy and natural.^[39]

Historically, Hinduism has only recently had a large influence in western countries such as the United Kingdom, New Zealand, and Canada. Since 1960s many westerners attracted by the world view presented in Asian religious systems including Hinduism have converted to Hinduism. Canada was no exception. Many native born Canadians of various ethnicities have converted during the last 50 years through the actions of the Ramakrishna Mission, ISKCON, Arya Samaj and other missionary organizations as well as due to the visits and guidance of Indian Gurus such as Guru Maharaj, Sai Baba, the controversial Rajneesh and others. The International Society for Krishna Consciousness has a presence in New Zealand, running temples in Auckland, Hamilton, Wellington and Christchurch.

Paramahansa Yogananda an Indian yogi and guru introduced many westerners to the teachings of meditation and Kriya Yoga through his book, Autobiography of a Yogi.^[40]

Swami Vivekananda, the founder of the Ramakrishna Mission is one of the greatest Hindu missionaries to The West

Sikh missions[link]

Sikhs have emigrated to countries all over the world – especially to English-speaking and East Asian nations. In doing so they have retained, to a high degree, their distinctive cultural and religious identity. Sikhs are not ubiquitous worldwide in the way that adherents of larger world religions are, and they remain primarily an ethnic religion. But they can be found in many international cities and have become an especially strong religious presence in the United Kingdom and Canada.^[41]

One morning, when he was twenty-eight, Guru Nanak Dev went as usual down to the river to bathe and meditate. It was said that he was gone for three days. When he reappeared, it is said he was "filled with the spirit of God". His first words after his re-emergence were: "there is no Hindu, there is no Muslim". With this secular principle he began his missionary work.^[42] He made four distinct major journeys, in the four different directions, which are called Udasis, spanning many thousands of kilometres, preaching the message of God.^[43]

Currently there are Gurdwaras in over 50 countries^{[44][45][46][47]}

There are some missionary organization, the most famous is probably the The Sikh Missionary Society UK. The Aim of the Sikh Missionary Society is the "Advancement of the Sikh faith in the U.K and abroad"^{[48][49][50][51]} which is brought about by various activities:

• To Produce and distribute books on the Sikh Faith in English and Panjabi, and other languages to enlighten the younger generation of Sikhs as well as non-Sikhs.

• To Advise and support young students in schools, colleges and universities on Sikh issues and Sikh traditions.

• To Arrange Classes, Lectures, Seminars, Conferences, Gurmat camps and the celebration of Holy Sikh Events.

The basis of their achievement and interest in the field of Sikh Faith and Panjabi Language.

• To make available all Sikh Artefacts, Posters, Literature, Music, Educational Videos, DVDs and Multimedia CD-ROMs

There have been several Sikh missionaries, some of which were:

• Bhai Gurdas (1551 – 25 August 1636) who was a Punjabi Sikh writer, historian, missionary, and religious figure. He was the original scribe of the Guru Granth Sahib^[52] and a companion of four of the Sikh Gurus.

• Giani Pritam Singh Dhillon who was an Indian freedom fighter

• Bhai Amrik Singh who devoted much of his life to Sikh missionary activities. Amrik Singh was also one of the Sikh community's most prominent leaders along with Sant Jarnail Singh Bhindranwale.

• Jathedar Sadhu Singh Bhaura (1905–1984), who was a Sikh missionary who rose to be the Jathedar or high priest of Sri Akal Takhat, Amritsar

Sikhs have emigrated to many countries of the world since Indian independence in 1947. The places in which Sikh communities are found include Britain, East Africa, Canada, the US, Malaysia and most European countries.^[53]

Tenrikyo missions[link]

"Tenrikyo has a definite evangelical missionary ethic and has achieved considerable geographic spread, with members organized in about 40 countries. Formal conversion to and affiliation with Tenrikyo are signified by an initial ritual called a "Besseki pledge""^[54]

"The first missionary of Tsukihi was Miki's daughter Kokan who went to Osaka as a street-missionary"^[55]

"Currently Tenrikyo has 3 million adherents, 17,000 churches, and 20,000 mission stations worldwide"^[56]

"Tenrikyo membership exploded in it's [sic] early years and leveled off in the mid 1900's. According to the Ministry of Education (1963), there were 2,350,000 members and 15,000 churches. Several Tenrikyo congregations were established in Hawaii, Brazil, Korea, China, and the Philippines among other countries"^[57]

"The first mission in Australia was established in 1978 in Boronia Road, Boronia. This mission later became the first Tenrikyo church in Australia in 1989."^[15]

Tenrikyo has over 37000 units in Japan and 941 units outside of Japan(as of 1998), including over 380 units in Brazil, over two hundred units in North America(199 units in the United States), 150 units in South Korea(as of 1998), 79 units in Taiwan, 75 units in Hawai(as of 1998)^[15][57]

Tenrikyo has units in Argentina, Australia, Brazil, Canada, Chile, Colombia, Democratic Republic of Congo, Ecuador, France, Germany, Hawai, Hong Kong, India, Italy, Kenya, South Korea, Laos, Martinique, Mexico, Netherlands, New Zealand, Paraguay, Peru, Philippines, Spain, Switzerland, Taiwan, Thailand, United Kingdom, United States, and Venezuela^[15][57]

Jain missions[link]

According to Jaina tradition, Mahavira's following had swelled to 14,000 monks and 36,000 nuns by the time of his death in 527 B.C.^[58] For some two centuries the Jains remained a small community of monks and followers. But in the 4th century BC they gained strength and spread from Bihar to Orissa, then so South India and westwards to Gujarat and the Punjab, where Jain communities became firmly established, particularly among the mercantile classes.^[59] The period of the Mauryan Dynasty to the twelfth century A.D. was the period of Jainism's greatest growth and influence. Thereafer the Jainas in the South and Central regions lost ground in face of rising Hindu devotional movements. Jainism retreated to the West and Northwest, which have remained its stronghold to the present.^[60]

Emperor Samprati is regarded as the "Jain Ashoka" for his patronage and efforts to spreading Jainism in east India. Samprati, according to Jain historians, is considered more powerful and famous than Ashoka himself. Samprati built thousands of Jain Temples in India, many of which are still in use, such as the Jain temples at Viramgam and Palitana (Gujarat), Agar Malwa (Ujjain). Within three and a half years, he got one hundred and twenty-five thousand new temples built, thirty-six thousand repaired, twelve and a half million murtis, holy statues, consecrated and ninety-five thousand metal murtis prepared. Samprati is said to have erected Jain temples throughout his empire. He founded Jain monasteries even in non-Aryan territory, and almost all ancient Jain temples or monuments of unknown origin are popularly attributed to him. It may be noted that all the Jain monuments of Rajasthan and Gujarat, with unknown builders are also attributed to Emperor Samprati

Virachand Gandhi (1864–1901) from Mahuva represented Jains at the first World Parliament of Religions in Chicago in 1893 and won a silver medal. Gandhi was most likely the first Jain and the first Gujarati to travel to the United States and his statue still stands at the Jain temple in Chicago. In his time he was a world famous personality . Gandhi represented Jains in Chicago because the Great Jain Saint Param Pujya Acharya Vijayanandsuri, also known as Acharya Atmaram, was invited to represent the Jain religion at the first World Parliament of Religions. As Jain monks do not travel overseas, he recommended the bright young scholar Virchand Gandhi to be the emissary for the religion. Today there are 100,000 Jains in the U.S^[61]

There are also tens of thousands of Jains located in the UK and Canada

Ananda Marga missions[link]

Ānanda Mārga, organizationally known as Ānanda Mārga Pracaraka Samgha (AMPS), meaning the samgha (organization) for the propagation of the marga (path) of ananda (bliss), is a social and spiritual movement^[62][63] founded in Jamalpur, Bihar, India in 1955 by Prabhat Ranjan Sarkar (1921–1990), also known by his spiritual name,^[64] Shrii Shrii Ánandamúrti.^[65] Ananda Marga counts hundreds of missions around the world through which its members carry out various forms of selfless service on Relief (The social welfare and development organization under AMPS is Ananda Marga Universal Relief Team, or AMURT.^[66], Education and women's welfare (The service activities of this section^[67] founded in 1963 are focused on: 1-Education: creating and managing primary, post primary and higher schools, research institutes etc., 2-Relief: creating and managing children's and students' homes for destitute children and for poor students, cheap hostels, retiring homes, academies of light for deaf dumb and crippled, invalid homes, refuge reabilitation etc., 3-Tribal: tribal welfare units, medical camps etc., 4-Women's welfare: women welfare units, women's homes, nursing homes etc.) and many others.

American missionaries[link]

• Gerónimo Boscana Christian (Roman Catholic Franciscan) missionary
• Anton Docher Christian (Roman Catholic) missionary
• Antonio de Olivares Christian (Roman Catholic Franciscan) missionary
• Dada Maheshvarananda Ananda Marga yoga missionary
• Dada Pranakrsnananda Ananda Marga yoga missionary
• John Stewart (missionary) Christian (Methodist) missionary
• Mary H. Fulton, medical missionary to China, founder of Hackett Medical College for Women (夏葛女子醫學院) in Guangzhou, China ^{[68] [69] [70] [71] [72]}
• Fred Prosper Manget, medical missionary to China, founder of Houzhou General Hospital, Houzhou, China, also a doctor with the Flying Tigers and U.S. Army in Kunming, China, during World War II ^{[73] [74] [75]}

British Christian missionaries[link]

• John Wesley
• Robert Morrison (missionary), Bible translator to China
• William Milne (missionary), Bible translator to China
• Benjamin Hobson, medical missionary to China, set up a highly successful Wai Ai Clinic (惠愛醫館( ^{[76] [77]} in Guangzhou, China. ^{[78] [79]}

See also[link]

Notes[link]

References[link]

• Project on Religion and Economic Change, Protestant Mission Stations
• LFM. Social sciences & Missions
• Henry Martyn Centre for the study of mission & world Christianity
• Sociology of Missions Project
• William Carey Library, Mission Resources
• Hiney, Thomas: On the Missionary Trail, New York: Atlantic Monthly Press (2000), p5-22.
• EtymologyOnLine (word history)
• Robinson, David Muslim Societies in African History (The Press Syndicate of the University of Cambridge Cambridge, UK 2004) ISBN 0-521-53366-X

External links[link]

Wikiquote has a collection of quotations related to: Missionaries

Media related to Missionaries at Wikimedia Commons

Two missionaries of The Church of Jesus-Christ of Latter-day Saints

Missionaries of The Church of Jesus Christ of Latter-day Saints (LDS Church)—widely known as Mormon missionaries—are volunteer representatives of the LDS Church who engage variously in proselytizing, church service, and humanitarian aid. Mormon missionaries may serve on a full- or part-time basis depending on the assignment, and are organized geographically into missions.

The LDS Church is one of the most active modern practitioners of missionary work, reporting that it fielded over 52,000 full-time missionaries worldwide in 2010.^[1] Most full-time Mormon missionaries constitute single young men in their late teens and early twenties, young women in their early twenties, and older couples with children no longer in the home. Many are assigned to serve far from the missionary's home, often in another country or overseas. Mormon missionaries serve voluntarily, not receiving any salary from the church for their work, typically supporting themselves financially or through assistance from family. Many young Mormons save money during their teenage years to afford missionary expenses when they are so called.

Throughout the history of the church, over one million missionaries have been sent on missions.^[2][3]

Preparation to serve[link]

People of the church mural on the LDS Conference Center roof with inscription: And this gospel shall be preached unto every nation, and kindred, and tongue, and people. The Salt Lake Temple appears in reflection.

Significance and basic qualifications[link]

LDS Church President Spencer W. Kimball said, "Every young man should fill a mission".^[4] Completing a mission is often described as a rite of passage for a young Latter-day Saint.^[5][6][7][8] The phrase "the best two years of my life" is a common cliché among returned missionaries when describing their experience.^[9][10] Although Gordon B. Hinckley had suggested that a mission is not to be a rite of passage,^[11] this cultural aspect remains.^{[citation needed]} With the usual starting age of 19–21, a mission provides a clear event or marker for the traditional age of adulthood, but is not necessary for continuance in church membership.

Young men between the ages of 19 and 25 who meet standards of worthiness are strongly encouraged to consider a two-year, full-time proselytizing mission. This expectation is based in part on the New Testament passage "Go ye therefore, and teach all nations..." (Matt. 28: 19–20). In 2007, approximately 30% of all 19-year-old LDS men became Mormon missionaries; from LDS families that are active in the church, approximately 80–90% of 19-year-old men serve a mission.^[12] In some countries, male missionaries may be 18 years old because of educational or military requirements.^[13]

In cases where an immediate family member dies, the missionary is strongly encouraged to stay on the mission. Missionaries can be sent home for violating mission rules, and occasionally missionaries choose to go home because of unhappiness or because they "lost their testimony" (meaning they no longer believe in the church or have serious doubts about it). However, the vast majority of missionaries serve the whole two-year (men) or eighteen-month (women) terms.

As of 2007, 80% of all Mormon missionaries were young, unmarried men, 13% were young single women and 7% retired couples.^[12] Women who would like to serve a mission must meet the same standards of worthiness and be at least 21 years old; women generally serve shorter 18-month missions and are not actively encouraged to serve. Married retired couples, on the other hand, are encouraged to serve missions, but their length of service may vary from 6 to 36 months depending on their circumstances and means.^[14] Any single retired person may also be called to serve in what is known as senior missionary service. In the last two decades, the LDS Church has stepped up its call for senior couple missionaries. Leaders have encouraged this both as a responsibility to help other people and as a cure to the loneliness that often affects the elderly.^{[citation needed]}

Standards of worthiness[link]

All missionaries must meet certain minimum standards of worthiness. Among the standards that a prospective missionary must demonstrate adherence to are: regular attendance at church meetings, regular personal prayer, regular study of the scriptures, adherence to the law of chastity (sexual purity), adherence to the Word of Wisdom (code of health and nutrition), payment of tithing, spiritual diligence and testimony of God.

Other exclusionary factors[link]

In addition to spiritual preparedness, church bishops are instructed to ensure that prospective missionaries are physically, mentally, and emotionally capable of full-time missionary work. In the same speech where he called for "every young man" to fill a mission, Kimball added, "we realize that while all men definitely should, all men are not prepared to teach the gospel abroad."^[4] Apart from general issues of worthiness and ability, there are a number of specific situations that will disqualify a person from becoming a full-time missionary for the LDS Church. Those excluded include those who would have to leave dependent children in the care of someone else; young couples who are still of child-bearing age; those who are in debt and have not made arrangements to meet these obligations; those who are on legal probation or parole; couples with serious unresolved marital problems; those who are HIV positive; and those who have been convicted of sexual abuse.^[15] Additionally, members who have submitted to, performed, encouraged, paid for, or arranged for an abortion are usually excluded from missionary service, as are members who have fathered or mothered a child out of wedlock; men under 26 and women under 40 who have been divorced; and anyone who has participated in "homosexual activity" after age 16.^[15]

Until 1978 the LDS Church did not call men of black African descent to go on missions, due to the ban on blacks holding the priesthood. The priesthood ban was lifted during Kimball's presidency and since 1978 there has been no restrictions to missionary service that are based on race or ethnicity.^[16]

Mission call[link]

After application to the church and the requisite approval, prospective missionaries receive a “call to serve”—an official notification of their location assignment—through the mail from the President of the Church. The mission call also informs the prospective missionary what language he/she will be expected to use during his/her mission. Members of the Quorum of the Twelve Apostles are responsible for assigning missionaries to a particular mission.

Temple attendance[link]

Before beginning their mission, prospective male missionaries are usually ordained to the office of an Elder in the Melchizedek Priesthood (if they do not hold this office already). All missionaries are "set apart" by the laying on of hands to preach the gospel; this is usually performed by the missionary's stake president. Prospective missionaries also usually attend the temple for the first time to receive their Endowment if they have not already done so.

Training[link]

The Provo MTC is the LDS Church's largest Missionary Training Center.

Newly called missionaries attend a short training period at one of 17 church Missionary Training Centers (MTCs) worldwide.^[17] The largest MTC is located in Provo, Utah^[18] adjacent to Brigham Young University. Missionaries who will not be learning a language in order to serve their missions spend three weeks at an MTC where they practice using proselytizing materials, learn expected conduct, and study the scriptures. Missionaries bound for foreign-language missions spend eight to thirteen weeks at an MTC, depending on the language to be learned. During this period, they are encouraged not to speak in their native tongue but rather to immerse themselves in the new language.

Missionary conduct[link]

The Missionary Handbook[link]

The basic standards of missionary service and conduct are contained in the Missionary Handbook. Missionaries are instructed that following these standards will protect them both physically and spiritually. It is also noted that mission presidents have discretion to adjust some of the standards according to local circumstances.^[19] The Missionary Handbook is also commonly referred to as "the white bible".^[20]

Dress and grooming[link]

A pair of name-tags, part of the requisite dress code for LDS missionaries.

Full-time LDS missionaries are required to adhere to a dress code: for men, conservative, dark trousers and suit coats, white dress shirts, and ties are generally required. For women, modest and professional dresses or blouses and skirts must be worn. Dresses or skirts must reach the mid-calf. In some areas these standards are altered slightly. For example, in hot, humid climates, suit coats are not required and dress shirts may be short-sleeved. Casual clothes may be worn only in limited circumstances, such as when missionaries are providing manual labor or during preparation day, when the missionaries are involved in recreation, cleaning, shopping (at the discretion of the mission president), and laundry. This has changed and missionaries are now asked to wear their shirt and tie even on preparation days unless they are doing activities such as sports. These rules are outlined in the new white handbook issued to missionaries since about 2003.^[21]

All full-time missionaries wear a name tag that gives their surname with the appropriate title ("Elder" or "Sister" in English-speaking areas, or their equivalent titles in other languages). The name tag also bears the church's name, unless the mission president considers this inadvisable due to circumstances in the area (e.g., adverse political conditions). Missionaries are required to wear the tag at all times.^{[citation needed]}

Companionships[link]

A missionary companionship, consisting of two (or occasionally, three) missionaries, is the smallest organizational unit of a mission. Every missionary is assigned by the mission president to be another missionary's companion. Missionary companionships are generally maintained for months at a time and most missionaries will have served with multiple companions by the end of their mission. These companions rarely have prior acquaintance outside of the mission. Companionships are always of the same gender, with the exception of married couples, who serve as a companionship for the entirety of their mission.

Missionary companions are instructed to stay together at all times and not to go out of the hearing of their companion's voice.^[22] Privacy is allowed only for personal care such as showering. At the missionary training center, missionaries are instructed to wait directly outside of the restroom if their companion is inside. One of the intentions of this strict policy of staying together is to discourage missionaries from breaking any mission rules.^[23] The rule is also intended to defend missionaries against complaints of sexual abuse, because one companion could always serve as a witness for another companion if needed for legal purposes.^[24] Companions share the same living quarters and the same bedroom (but not the same bed, except in the case of married missionary couples).^[25] When companions have conflicting personalities or interests, they are encouraged to try to resolve them themselves. If a missionary's companion is having difficulty with the work or with personal problems missionaries are instructed to give criticism constructively, in private and with respect.^[26] In dealing with a problem missionaries are first to raise the issue with their companion and if it is not resolved to raise it with the mission president. A missionary's first priority is to the Lord, then to the mission president and finally to their companion.^[27] High value is placed on the spiritual commitment to the virtues of humility and love. Missionaries are urged to treat the companionship as a relationship that must succeed in being cooperative and selfless, thus improving the spirituality, character and social skills of each individual missionary.

Personal relationships[link]

Missionaries are encouraged to write a letter to their parents weekly. Since almost all of their time is otherwise occupied, other communication is limited. However, a missionary may use preparation day to correspond with any person that is resident outside of the boundaries of the mission. Missionaries do not go on vacation and are generally permitted to telephone their parents only on Christmas Day, and one other day of the year, usually Mother's Day.^[28] Missionaries are provided with a free, filtered church e-mail account to correspond with their parents on preparation day only by using a computer in a public location, such as at a public library or an internet café.^[29] In the event of an emergency, family members of a missionary may contact him or her via the mission president's office.

Single missionaries are prohibited from dating or courting while serving missions. The policy of companionships staying together at all times serves to discourage these activities. While missionaries may interact with members of the opposite sex, they may never be alone with them or engage in any kind of intimate physical or emotional activity (e.g., kissing, hugging, holding hands, flirting). They may not telephone, write, e-mail, or accept letters from members of the opposite sex that live in the area where they are assigned to proselyte.^[30] Missionary companionships are also asked not to visit with members of the opposite sex unless at least one person of the missionaries' same sex is present to chaperone.^[31] Alternatively, those contacts may be referred to a companionship of the same gender as the contact or to married couple missionaries, when available.

In the early days of the LDS Church, men were called to serve missions regardless of marital status. Today, however, married young men are not expected to serve missions, unless called to oversee a mission as a mission president. A call to be a mission president is typically extended to the married couple, and in turn, the entire family of the chosen mission president. Older retired couples also may serve as missionaries, but do not take their families with them.

Schedule[link]

Generally, missionaries wake up at 6:30 am After eating breakfast, exercising (30 minutes), and spending two hours studying the scriptures and other materials, missionaries leave their place of residence at 10 am to proselytize (if they are teaching in language that they do not speak, they spend an additional half hour studying that language and leave at 10:30 am). They have an hour for lunch and dinner, and return to their apartment by 9 pm, or 9:30 if they are in the process of teaching a lesson at the end of the day. They plan for the next day's activities, pray, and retire to bed at 10:30 pm^[32]

Media rules[link]

Missionaries are admonished to "avoid all forms of worldly entertainment."^[33] They are not permitted to watch television, listen to the radio, watch or go to movies, or use the Internet^[34] (except to use email, see "Contact with Family and Friends," above). They are not permitted to listen to music that has romantic lyrics or overtones, or merely entertains.^[34] The general interpretation of this guideline is to listen to only religious music. They are only permitted to read books, magazines, or other materials authorized by the church.^[35]

Slang[link]

Missionaries are instructed to avoid slang and casual language including when they are alone in their apartment and in their letters to family.^[36] They are also instructed to refer to missionary leaders only by their correct titles.^[37] However as with the members of any organization, some missionaries use slang when communicating with each other. Some words and expressions are mission- or language-specific, while others are universal, such as calling the halfway point of a mission the "hump" or hump day,^[38] or describing a missionary who is excited about returning home as "trunky" as he has already packed his trunk.^[39][40] Foreign-language missionaries often develop a "mission language", distinct from but combining aspects of their first and acquired languages, that they use when communicating with each other; the senkyoshigo of Japan is an example.^[39]

Number of missionaries and number of converts[link]

Ratio of Converts Baptized to Full-Time Missionaries: Starting from 1971

As of December 31, 2010, there were 52,225 LDS missionaries serving in 340 church missions throughout the world. Their work, often in cooperation with local members, resulted in 272,814 convert baptisms in 2010.^[41] Author David Stewart points out that the number of convert baptisms per missionary per year has fallen from a high of 8.03 in 1989 to just 4.67 in 2005.^[42] He argues that the number of converts would increase if Mormon missionaries made greater efforts in meeting new people; he points out that the average pair of missionaries spends only four or five hours per week attempting to meet new people.^[42]

Types of missionaries[link]

Proselytizing[link]

The most visible and most common type of missionaries are typically those who proselytize door-to-door and ride bicycles for transportation. For many years, Mormon missionaries used structured lessons called "missionary discussions" (formally called "The Uniform System for Teaching the Gospel") to teach interested non-members and recent converts about the doctrines of the LDS church and to commit them on the steps to take to become a member of the church. Missionaries were often instructed to adhere very closely to the six lessons, and they frequently quoted segments word-for-word (an especially helpful practice when learning a foreign language). The training materials also instructed missionaries to freely change the order of the lessons segments according to the needs and questions of the learners.

The missionary discussions were replaced beginning in October 2004 by a guide called Preach My Gospel which places emphasis on "teaching by the Spirit".^[43] According to Mormons, "teaching by the Spirit" means seeking guidance from the Holy Ghost to teach; the idea is that the teachings will be catered to each person who is seeking the truth through divine guidance. According to "Preach My Gospel", God knows each of His children and can guide His servants to say and teach what is best for each individual.^[44]

Despite the latitude given to missionaries, the guide still contains material which should be actively taught. Chapter 3 of Preach My Gospel concisely describes all of the doctrine that the missionaries are to teach to those learning about the church. The missionaries are responsible for knowing the doctrine and continually preparing to teach it. They can choose the order that this material is taught to serve the needs of each individual. This is a change from the missionary discussions which were usually taught in order to each investigator.

The book, now published in many languages,^[45] is meant to be used by the general Church membership. This sets it apart from the previous missionary discussions, which were used primarily by full-time missionaries, members with Church callings related to missionary work, and those preparing to serve missions.^{[citation needed]}

Church-service[link]

A family history missionary couple

Missionaries with special needs or health considerations may be called as full-time or part-time service missionaries. Many fully able missionaries are called to do genealogical research or act as tour guides or hosts at Temple Square or Family History libraries and other church sites. In many areas, even proselytizing missionaries spend most of their day responding to incoming phone calls and queries, delivering requested media from the church's television and radio commercials. Missionaries may use public transportation, walk, bicycle, or in some areas drive automobiles owned by the church, or occasionally ride within a private automobile with a church member who is accompanying them to a teaching appointment, proselyting, or fellowshipping activity.

Humanitarian aid[link]

The LDS Church also has a strong welfare and humanitarian missionary program. These humanitarian missionaries typically serve in impoverished areas of the world and do not actively proselytize. Humanitarian missionaries comply with any local laws regarding teaching or displaying religious symbols, including the identifying name tags. This allows them to provide services and aid in countries where activities by religious organizations are typically restricted or forbidden, such as in predominantly Muslim countries or in Southeast Asia. Regular proselytizing missionaries are asked to engage in welfare activities and community service, limited to four hours a week on days other than weekends or preparation day.^[46]

Building missionaries were called by the president of the Tongan Mission in the early 1950s.^[47] Among their major successes was building Liahona High School. From 1955 on, Wendell B. Mendenhall institutionalized building missionaries on a larger scale with skilled tradesmen called as supervisors of the missionaries. Most of the supervisors were Americans, while most of the workers were young men indigenous to the areas of the South Pacific and Latin America where the work was carried out. However, at times the situation was more complex. One example is Jose Alvarez, who was a native of Argentina, but had lived in the United States for three years when he was called to go with his family to Chile, where he served as a building missionary supervisor.^[48] Often, trainee or assistant building supervisors would work under the leadership of an experienced supervisor in preparation for an assignment as a fully-fledged supervisor of some project or group of missionaries.

Administration[link]

Organization[link]

Every part of the world is assigned to be within a mission of the church, whether or not LDS missionaries are active in the area. An adult male mission president presides over the missionaries in the mission.

Most missions are divided into several zones, a zone being a geographic area specified by the mission president (though these are often the same area as the LDS ecclesiastical unit known as a "Stake"). A zone encompasses several more organizational units called districts. Each zone and district is presided over by leaders drawn from male missionaries serving in that area. Zone and district leaders are responsible for gathering weekly statistics, assisting missionaries in their areas of responsibility, and general accountability to the mission president for the well-being and progress of the missionaries under their stewardship. A district typically encompasses four to eight missionaries, and may or may not comprise more than one proselytizing area. An area is typically a portion of the LDS ecclesiastical unit known as a Ward (or congregation), one Ward, or multiple Wards.

In addition to the leaders mentioned above, the mission president has two or more assistants. Assistants to the President (APs) are typically missionaries who have previously served as district and/or zone leaders. They serve as the president's executive assistants, administering policies and helping missionaries throughout the mission.

Expenses[link]

Missionaries are expected to pay their own expenses while on the mission, often with assistance from family. In the past, each missionary paid his or her actual living expenses, but this approach created a disproportionate burden on missionaries who were assigned to more expensive areas of the world. In 1990, a new program was introduced to equalize the financial responsibility for each missionary and his or her family. Now, all young missionaries pay a flat monthly rate which is then redistributed according to regional costs of living. The cost of a mission as of April 2010 is US$400 per month,^[49] which helps to cover food, lodging, transportation, and other mission related expenses. Missionaries are asked to bring extra personal money for any personal items they would like to purchase. Once the money is received by the church it is then redistributed to the missionaries in amounts proportionate to the cost of living within the assigned mission area.^{[citation needed]} As families now contribute to a general fund for missionary expenses, the sum is deductible under many nations' tax policies regarding charitable gifts.

For health care, the church provides missionaries with limited medical care. A missionary will be required to pay for any medical treatment that is considered non-essential or that is considered to be associated with a preexisting condition. The local mission office will often help missionaries find Mormon doctors or dentists who can offer their services to missionaries for a small fee or for free.

Young people in the church are encouraged to save money throughout their childhood and teenage years to pay for as much of their mission as they can, although many receive assistance from parents, family, or friends. Missionaries who cannot save the required funds may obtain assistance from their home congregation or from a general missionary fund operated by the church and contributed to by Latter-day Saints around the world. Married couple missionaries are expected to pay their own costs,^[50] but in 2011 the church began paying for missionary couples' housing expenses that exceed US$1400 per month.^[14] In many areas, church members often invite locally assigned missionaries over for meals to help reduce the overall expenditures of the missionary program.

Returned missionaries[link]

	Famous returned missionaries Mitt Romney (France), businessman and politician Ken Jennings (Spain), the US game show contestant with the largest winnings ever Aaron Eckhart (Switzerland), actor
	Stephen Covey (England), author of the The Seven Habits of Highly Effective People Jon Heder (Japan), actor known for title role in Napoleon Dynamite Orson Scott Card (Brazil), author known for writing Ender's Game

A returned missionary (often abbreviated "RM") is a term used by members of the LDS Church to refer to men and women who have previously served as Mormon missionaries. Once they return home, RMs are generally encouraged to begin dating seriously and to seek marriage.^[51][52][53] Those who learned to speak a foreign language must readjust, sometimes with difficulty, to speaking their first language.^[39]

In Mormon culture, stereotypes and jokes abound regarding newly returned missionaries, most dealing with their difficulties in handling the reverse culture shock. Other stereotypes revolve around the fact that as missionaries, they lived highly structured, disciplined lives and avoided contact with members of the opposite sex, so many RMs have difficulty readjusting to social life and dating.^[54] Other stereotypes include the supposed rush of many RMs to get married as soon as possible. Many families whose daughters are old enough to marry encourage them to date RMs since they are judged to be the most eligible.

Returned missionaries are frequently called to assist in the local missionary effort and are encouraged to stay active within the LDS Church through callings and service.^[55] RMs who served in the same mission frequently stay in touch and often gather for mission reunions in Utah to coincide with the semiannual LDS General Conference.^[56]

The notion of the Mormon mission as a crucible is a common one, and the benefits gained from going through it have been used to help explain the prominence of LDS Church members in business and civic life.^{[57][58][59][60]} Mission experience has also helped prepare RMs for later engaging and prospering in non-Mormon environments.^[61]

Alumni[link]

Notable people who have served LDS missions include Aaron Eckhart (Switzerland/France),^[62][63] Shawn Bradley (Australia),^[64] Orson Scott Card (Brazil),^[65] Stephen Covey (England),^[66] Jon Heder (Japan),^[67] Ken Jennings (Spain),^[68] Elizabeth Smart (France),^[69][70] Jon Huntsman, Jr. (Taiwan),^[71] and Mitt Romney (France).^[72]

In 2011, American pop singer-songwriter David Archuleta announced he is taking a two-year hiatus to be a missionary for the church.^[73][74]

History[link]

"Mormons visit a country carpenter" (1856) by Christen Dalsgaard, depicting a mid-19th century visit of a missionary to a Danish carpenter's workshop. The first missionaries arrived in Denmark in 1850.

This section requires expansion.

The LDS Church regards Samuel H. Smith, the younger brother of church founder Joseph Smith, as the church's first full-time missionary.^[75][76] Throughout the history of the church, over one million missionaries have been sent on missions.^[2][3] The peak year for full-time missionary service in the church was 2002, when there were over 61,000 missionaries.^[77]

In 1898, the church began allowing single women to be called as missionaries. The first two single female missionaries were Jennie Brimhall and Inez Knight, who were called to serve as companions in England.^[78]