|In the nineteenth century, in contrast to the seventeenth and eighteenth centuries, Europeans, except for missionaries, rarely adopted the customs or learned the languages of local people||Christian missionaries were ardently opposed to slavery|
|Nor is it unusual that the badge should be worn proudly as one means of resisting further denigration: one need only think of Puritans, Methodists, Quakers, and Shakers||" In the early Christian experience the New Testament was added to the whole Jewish "Tanakh" an acronym from Torah, the Law, Nebi'im, the prophets, and Kethubim, the other canonical writings|
They had little sense that other cultures and other people had merit or deserved respect.
|In fact, the first of these groups are foremost in the Christian tradition who claimed the term in question, proud themselves to be in their own way identified as "a People of the Book|
|The fact that these missionaries put enormous effort into reducing the language of these people to writing so as to provide a written translation of the Bible - an activity which, under such organizations as the Wycliffe Bible Translators and the United Bible Societies, has resulted in at least part of the Christian Bible now being available in 2,100 languages - has lent an identification with the phrase among evangelical Christians in particular as strong as pertains among Jews||Jerome's translation tended more and more to be bound up as a single volume, had for those to whom the Christian missionaries came bearing it all the import of a unified locus of authority: " the Book|
Missionaries were the first to meet and learn about many people and were the first to develop writing for those without a written language.23