| Summary/Abstract |
This article uses the case of the London Missionary Society (LMS) in China to argue that disruptive cultural technologies—namely organizational forms and tools—were just as significant within Christian mission encounters as religious doctrines or material technologies. LMS missionaries did not convert as many Chinese to Christianity as they hoped, but their auxiliary efforts were more successful. The LMS mission project facilitated the transfer of certain cultural technologies such as church councils to administer local congregations or phonetic scripts to facilitate literacy. Once in the hands of native Christians and non-Christians alike, these cultural technologies could be freely adapted for a variety of purposes and ends that often diverged from the missionaries’ original intent and expectation. This article draws on the letters and reports of missionaries of the London Missionary Society in North China from roughly 1900 to 1930—the period during which self-governing Protestant congregations took root in China and many places around the world. The spread of church government structures and a culture of Bible-reading enabled Chinese within the mission sphere to create new forms of collective life. These new forms of community not only tied into local networks, but also connected to transnational flows of information, finances, and personnel. Native Christian communities embraced new, alternative sources of community authority—the power of God working through a group of ordinary people or through the biblical text—that proved both attractive and disruptive.
|