History of Evangelization: Encounters and Disencounters During the Modern Age (16th–19th Centuries)

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (20 February 2026) | Viewed by 2129

Special Issue Editor


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Guest Editor
Department of Moral Theology and Praxis of Christian Life, Universidad Pontificia Comillas, 28015 Madrid, Spain
Interests: history of evangelization; intercultural dialogue; cultural hybridity; catholic liturgy

Special Issue Information

Dear Colleagues,

The history of Christianization, from the conquest of the Nasrid Kingdom by Spanish Christian troops (1492) to the end of the 19th century, has had common elements across different continents. The various trade routes that opened up across the oceans—such as the Portuguese Carreira da Índia, the Manila Galleon or Nao de la China, and the Spanish Carrera de Indias, as well as the English, Dutch, or French trade routes—became vehicles for the development of new missionary strategies of evangelization alongside trade. European Catholic, Protestant, or Anglican countries deployed missionaries in the new territories that had been conquered or with which trade relations had been established. This changed after the emergence of a new world order in the wake of the Congress of Vienna (1814–1815), which led to the reorganization of international balances of power. The fall of the empires of the Modern Age with their overseas territories also meant a change in the methods of Christianization.

This Special Issue will deal with these missionary methods in the different African, Asian, and American territories, where Catholics, Protestants, and Anglicans designed unique Christianization strategies for the populations they encountered. The encounters between different cultures and their varied degrees of scientific development influenced the design of different methods.

The form of economic globalization in which we currently live has led to a rediscovery and study of these catechetical programs and, along with this fact, there is also interest among the various Christian confessions in undertaking a new global evangelization in the contemporary age. In our opinion, and from the Catholic perspective, the fact that the previous Pope (Francis)—a Jesuit—appropitiated the mission from his religious tradition, and that the current Pope (Leo XIV)—an Augustinian—is an American and a missionary in Latin America who seeks to enhance the essential Catholic evangelizing dimension and the research thereof.

We request that, prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 200–300 words summarizing their intended contribution. Please send this to the Guest Editor (jfolgado@comillas.edu) or to the Religions Editorial Office (religions@mdpi.com). Abstracts will be reviewed by the Guest Editors for the purposes of ensuring proper fit within the scope of the special issue. Full manuscripts will undergo double-blind peer review.

We look forward to receiving your contributions.

Prof. Dr. Jesús Folgado García
Guest Editor

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Keywords

  • evangelization
  • Christianization
  • Papacy
  • Protestant reformation
  • Anglicanism
  • cultural adaptation
  • inculturation
  • cultural hybridization

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Published Papers (3 papers)

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Research

17 pages, 358 KB  
Article
Jesuit Accommodation and Early Chosŏn Catholicism: Text-Mediated Reception Without Resident Missionaries
by Jae Won Chang
Religions 2026, 17(6), 688; https://doi.org/10.3390/rel17060688 - 8 Jun 2026
Viewed by 142
Abstract
Late eighteenth-century Chosŏn Korea presents a distinctive case in the history of Christian missions: a Catholic community emerged without the sustained presence of foreign missionaries. This article examines that distinctiveness through the lens of text-mediated local reception. Since the seventeenth century, the writings [...] Read more.
Late eighteenth-century Chosŏn Korea presents a distinctive case in the history of Christian missions: a Catholic community emerged without the sustained presence of foreign missionaries. This article examines that distinctiveness through the lens of text-mediated local reception. Since the seventeenth century, the writings of Matteo Ricci had rendered Christian doctrine intelligible within a Confucian framework through Jesuit accommodation. In late Chosŏn, these texts moved beyond scholarly curiosity and became a medium of criticism, moral reflection, and, for some readers, communal religious practice, particularly among politically marginalized Namin (Southern) circles and Silhak (Practical Learning)-oriented thinkers. The reception of Catholicism unfolded in stages. Sinographic texts composed by Jesuit missionaries were first understood within an existing Confucian horizon and then selectively appropriated by local readers. In some cases, this process led to baptism, early lay organization, and communal religious life. Through comparison with China, Japan, and Vietnam, this study argues that Chosŏn represents a distinctive case in which translated Christian texts, local appropriation, and community formation converged without a sustained missionary presence. It further shows that this process was shaped not by one-way transmission alone, but by the active agency of local readers and a bidirectional process of cultural translation. Full article
25 pages, 358 KB  
Article
Trent Postponed: The Projects for the Establishment of the Tridentine Seminary in Cape Verde (1570–1866)
by Jairzinho Lopes Pereira
Religions 2026, 17(6), 626; https://doi.org/10.3390/rel17060626 - 22 May 2026
Viewed by 362
Abstract
Decreed on 12 January 1570, the seminary of the diocese of Cape Verde was established in 1866 in the format of a Seminary-High School. In this paper, I analyse the projects for the establishment of the seminary in Cape Verde, unpacking the dynamics [...] Read more.
Decreed on 12 January 1570, the seminary of the diocese of Cape Verde was established in 1866 in the format of a Seminary-High School. In this paper, I analyse the projects for the establishment of the seminary in Cape Verde, unpacking the dynamics behind the failures before 1866. First, I discuss the period from the 1570s to the 1640s, with the Jesuits at the epicentre. I then examine why the seminary project went adrift thereafter. Finally, I explain the decisive role of Bishop José Luís Alves Feijó (1865–71) in the establishment of the Seminary-High School. I contend that, in the first phase (1570s–1640s), the project failed because the leaders of the Jesuit mission, influenced by racial and civilisational prejudices, deemed the natives unfit for refined theological training. Moreover, the Jesuit mission lacked the stability to undertake the project. After their departure in 1642, no ecclesiastical player before Bishop José Luís Alves Feijó demonstrated any meaningful commitment to the seminary project. The underlining thesis of this paper is that episcopal negligence (episcopal absenteeism prevailed) and the inability or unwillingness of different field players to compromise were primarily responsible for the failures of the projects to establish the seminary before 1866. Full article
27 pages, 7010 KB  
Article
Spanish Jesuits Around the World
by Wenceslao Soto Artuñedo
Religions 2026, 17(3), 366; https://doi.org/10.3390/rel17030366 - 16 Mar 2026
Viewed by 894
Abstract
One of the apostolic fields in which the Society of Jesus was involved since its foundation in 1540 was the missiones ad gentes [missions among non-Christians], which produced a constant flow of European missionaries to other continents. Specifically, the Jesuit provinces of Spain [...] Read more.
One of the apostolic fields in which the Society of Jesus was involved since its foundation in 1540 was the missiones ad gentes [missions among non-Christians], which produced a constant flow of European missionaries to other continents. Specifically, the Jesuit provinces of Spain sent many missionaries beyond their borders, creating administrative units that were initially dependent on the metropolis and later became autonomous Jesuit territories. There are many partial studies of many of the realities related to the Jesuit missions; We now intend to take a brief historical overview to illustrate this centrifugal trend in Spain within the Jesuit sphere, both in the old Society (before its suppression by Pope Clement XIV in 1773) and in the contemporary one (since its restoration by Pope Pius VII in 1814). To this end, we will briefly review demographic and geographical data, which provide overall figures and territorial configurations throughout the history of the Society of Jesus. Full article
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