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Download PDF by Jon Thares Davidann: A world of crisis and progress: the American YMCA in Japan,

By Jon Thares Davidann

3 similar topics weave in the course of the adventure of the yank YMCA missionaries and jap Christians among 1890-1930: the relationship among nationwide identification and Christianity, ensuing conflicts among those Christians, and an alternating experience of hindrance and growth. within the Twenties, tensions among americans and jap leaders led the yank YMCA missionary move to reevaluate its objective and compelled it clear of nationalism.

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The Protestant watchword set boundaries and ordered the missionaries' world, which in turn helped them steel themselves against the chaos and confusion of living and working in a foreign land. 27 Consequently, this call to missionary arms successfully revitalized the mission field by encapsulating the Jeremiad's plea for recommitment to God's promises. Indeed, the years between 1890 and 1920 represent the apogee of the American Protestant missionary movement. Sixteen missionary societies grew to ninety between 1860 and 1900.

How did this state of affairs come to exist? American YMCA Christians possessed a markedly close link between Protestant Christianity and national identity, which they called upon in attempting to meet the missionary crisis of the 1880s with a call to revitalize Christianity and missions. " The Jeremiad, derived from the name of an Old Testament prophet, Jeremiah, identified Americans as the "chosen people" to carry on the covenant God made with the Israelites on Mt. Sinai. 3 Bercovitch identifies a major difference between the European version of the Jeremiad and American rhetoric, suggesting that while the European ritual was decidedly gloomy and pessimistic about the fate of humanity, the American counterpart was distinctly optimistic.

When they found that the rest of the world was not listening, they abandoned their errand. 24 Mott claimed this motto as the title of his book. The slogan provided missionaries with a clear definition of the movement's goals and communicated clearly the urgency of the mission. Mott's definition had three parts, as preaching the gospel, preaching in the whole world, and acting in one's own lifetime to further these goals. 25 Mott recounted for the reader some testimonials of missionaries and students to the effectiveness of this watchword.

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