Christianity’s fortunes in the second half of the 20th century were mixed. The Chinese government expelled all missionaries in 1950–51, confiscated churches, and brought pressure on Christians. During the Cultural Revolution (1966–76) no churches or other religious bodies could operate. Christians continued to exist in China, but they suffered grievously. From 1976, as the government allowed some churches to open, Christians reemerged throughout the country. Roman Catholic and Protestant churches were filled, and in varied ways “silent” house-churches testified that the underground church had been dynamically growing. In the early 21st century the church in China, despite persecution and lingering tensions between the Vatican and the Chinese government, is considerably larger and stronger than it was in 1949.
Koreans baptized as Roman Catholics in China returned in 1784 but remained underground when their faith was soon proscribed. St. Kim Dae-gŏn was the first Korean Catholic priest, ordained in Shanghai in 1845. A handful of American Presbyterians and Methodists entered Korea in 1884, and the faith they planted flourished through the 20th century, despite Korea’s long wartime devastation. Unlike other Asian countries, Korea did not experience Christianity’s arrival with Western imperialism but rather saw that faith as reinforcing Korean nationalism against Japanese imperialism from 1910 to 1945. Christian evangelization in Korea enabled the church to grow in less than a century to about one-third of the country’s population. Evangelistic and self-supporting Korean churches were known throughout Asia for their effective promotion of Bible study. Helen Kim, a Korean graduate of Ewha College, built that institution into the world’s largest women’s university, and Sun Myung Moon founded the Unification Church, which teaches a unique Christian theology. Missions to South East Asia and the Pacific
Missionaries also evangelized regions throughout Southeast Asia and the Pacific. The first missions to Vietnam were undertaken in the 16th and 17th centuries by Dominicans and Jesuits from Portugal and France. A more permanent presence, which led to French military intervention, was established in the 18th and 19th centuries. In the early 21st century some 9 percent of the population of Vietnam was Christian.
Dutch chaplains established churches in Indonesia in the 17th century. In the mid-19th century the German Rhenish Missionary Society enabled the Batak Church of Sumatra to grow in size and strength and to provide leadership for the nation. Other strong churches developed in various parts of the predominantly Muslim country.
The vast Pacific Ocean, with tiny, scattered island kingdoms among the Polynesian, Micronesian, and Melanesian peoples, early attracted missionaries. Most of them were laypeople of deep Christian faith. It was the effort of the Christian islanders, however, that achieved virtually total evangelization of the Pacific. Missions to Africa and South America
Although Christianity had existed in Ethiopia since the 4th century, much of Africa remained a mission field into the 20th century. Protestant missionaries were working in most of the West and Central African colonial nations in the 19th century, but in some parts of East Africa mission began only in the 20th century. After Ghana gained freedom in 1957, many former colonies were granted independence. Cataclysmic change appeared everywhere: in building new nations; rapid shifts from a rural to an urban population; coping with the massive problem, especially in cities, of some 2,500 languages; and developing literacy. Amid all this, Christianity grew with increasing rapidity. By the early 21st century more than half of the sub-Saharan African population was Christian. African independent, or indigenous nonwhite, churches proliferated, and several of the largest ones joined the World Council of Churches.
In the 19th century Evangelical churches were begun in Latin America by Protestant missionaries who were largely from the United States but also in some instances from Britain and Germany. Most of these churches have remained small. The exception was the explosion of Pentecostalism throughout the region, with heaviest concentration in Brazil, Chile, and Mexico. Evangelicals also have gained members in Central America. Missionary associations
Protestants discovered the need for cooperation and unity. As tiny minorities in lands of other religions, new Christians and missionaries together saw that denominational separatism hindered evangelization. Four streams led to the cooperation and unity reflected in the World Missionary Conference (WMC) held in Edinburgh in 1910. First, missionary “field” conferences affirmed comity (separation of spheres of work), cooperation in Bible translation and missionary councils, and shared sponsorship in major enterprises such as hospitals and colleges. A second stream involved missionary conferences in England and the United States from 1854 to 1900. A third force flowed through the missionary concern of the international student Christian and missionary movements. The fourth stream arose in the West from continuing interdenominational conferences of mission leaders to face common concerns and forge common policies. Among others, these included the Continental European Missions Conference (1866) and the Foreign Missions Conference of North America (1893).
The Edinburgh conference was unique—a landmark and watershed for all that was to follow. Largely Western in membership, but with 17 Asian delegates, it created a Continuation Committee that in 1921 became the International Missionary Council (IMC). The IMC consisted of a worldwide network of Christian councils and the Western cooperative agencies. In 1961 the IMC became the Division of World Mission and Evangelism of the World Council of Churches (WCC). In 1971 the Division underwent further restructuring but maintained its relationship with the WCC and in the late 20th and 21st century sponsored a series of ecumenical conferences on world mission. Orthodox and nondenominational missions
Virtually the entire outreach of the Russian Orthodox mission extended to the peoples of the vast Russian Empire across Asia. Its outstanding missionaries included the linguist and translator Nicholas Ilminsky (died 1891) and St. Innocent Veniaminov (1797–1879), who in 1823 went as its first missionary to the Aleutian Islands. Veniaminov eventually became Metropolitan Innocent of Moscow, and in 1870 he founded the Russian Orthodox Missionary Society. The Russian Orthodox Church opened a mission to Japan in 1854 and in 1941 turned over all church property to its members.
For some decades the church appointed missionaries to its highest posts. Tikhon" class="md-crosslink">St. Tikhon (1865–1925), who in 1917 became the first patriarch in two centuries, and Sergius (Stragorodsky; 1867–1944), who followed him in that post, had both served missions abroad. Following the 1917 Revolution, Russian missions came to an end, and after the fall of communism in Russia in 1991 the country itself became the focus of missionaries from various Christian churches.