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By Notto R. Thelle

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Chinese translations of Western books on geography, history, and science were used as prominent tools for propagation.  In fact, it corresponded to a great extent to the methods and the theological outlook of the Christian propagators. "8 Such expressions certainly did not sound as belligerent in nineteenth­century missionary Page 39 ears as their literal meanings suggest, and they were easily combined with more peaceful words such as those about "the joy of the reaper in the day of harvest"; 9 nevertheless, they certainly implied expectations of a spiritual warfare with conflicting religions and ideologies.

The exaggerated antagonism against Christianity only emphasized the desperate situation of Buddhism.  The anti­Buddhist ideas of Confucian and Shinto scholars were transformed into an official policy of religion, according to which Buddhist doctrines were almost relegated to oblivion.

Gulick, American missionary Missionary Attitudes The missionary movement in Japan in the nineteenth century comprised at least three distinct traditions: the Roman Catholic missionaries of the Paris Missionary Society; the mission of the Orthodox Church, represented primarily by Father Nicolai, who later became archbishop; and the Protestant missions, represented by Anglican missionaries from England and the United States and by American missionaries of various Protestant denominations deeply rooted in New England piety.

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