What would cause one to convert to a new religion? How would one convince others to convert into an unknown religion? Those known as missionaries lived a hard life of persuading others as Christianity pushed into the grasps of Judaism and Roman polytheism, and similarly as Buddhism worked its way into Chinese Confucianism. Many hardships faced the Christian and Buddhist missionaries, yet through several tactics many talented men overcame such hardships.

"The men who have made trouble all over the world have now come here" (204) said a Jew, speaking of the Christian missionaries. These men, chosen by the church, were not always welcomed in the towns they tried to convert. This comes to no surprise as they were contesting beliefs and traditions held true by the Jewish and incorporated for generations. Such an event was circumcision; "They [the Jews] must be circumcised and told to keep the Law of Moses" (200) claimed the Parsees. People were uncomfortable with the new ideas, and held tight to that which they were accustomed. They quickly overcame the small crisis, yet it remained an obstacle for the early Christians. The people's disapproval causes the escorting of the missionaries out of town (204). The Christian missionaries, although generally successful converting Jews, were not wanted and often rejected from the towns they visited.

As with the Jews, the Gentiles were not terribly receptive to the Christian missionaries as some thought it sacrilegious to discredit their polytheist beliefs and turn toward monotheism (207). Declaring that their god was also "the King of the Jews" created havoc within the Roman Empire; "they [the missionaries] all flout the Emperor's laws, and assert that there is a rival king, Jesus" (204), noted one as they came to a Greek town. While some were upset over the new religion, others were upset over the loss of a source of income, as with the case of the slave-girl who possessed an oracular spirit. Following them around for many days, the girl repeatedly shouted out: "These men are servants of the Supreme God, and are declaring to you a way to salvation" (203). Her owners used this spirit as an extra source of income, until Paul called for it to leave the girl. Going to the magistrates the furious owners had Paul and Silas beaten and thrown into prison. When in Athens a similar event occurring in Athens as, without violence, a number of Greeks sent Paul on his way, saying "We will hear you on this subject some other time" (205). As with the Jews, Roman Gentiles were not fond of the Christian Martyrs often giving them severe punishment for trying to convert others.

As with their Christian counterparts, Buddhist missionaries faced opposition from the already dominant Confucian Religion. The Chinese had trouble with a foreign religion penetrating into China, Mencius, who wrote the words of Mou Tzu, exemplifies by saying "I have heard of using what is Chinese to change what is barbarian, but I have never heard of using what is barbarian to change what is Chinese" (227). Confucius had said: "The barbarians with a ruler are not so good as the Chinese without one" (226). According to Confucius, China was superior to the barbaric lands therefor something barbaric is also inferior. This challenging of Confucius' objectives suggested that the Buddha is more holy than Confucius. Referring to Confucius' teachers, Mou Tzu, a Buddhist monk, said:
 

"Although these four teachers were sages, to compare them to the Buddha would be like comparing a white deer to a unicorn, or a swallow to a phoenix. Yao, Shun, the Duke of Chou, and Confucius learned even from such teachers as these. How much less, then, may one reject the Buddha, whose distinguishing marks are extraordinary and whose supernatural powers know no bounds! How may one reject him and refuse to learn from him" (225).
 

With the claim that the Buddha was superior to the teachers of Confucius, Mou Tzu was, in some sense, suggesting that Buddha was a more holy person. Adding the "supernatural powers," he elevates the Buddha to the status of a deity. Such a position is awkward considering that the Buddha preached that there was no immortality. "The spirit never perishes. Only the body decays" (226), said Mou Tzu. Such a declaration shows the Hindu influence on Buddhism, yet is different to Confucius' teachings that only "the wise man leaves the world, but humanity and filial piety last forever" (228). Although the resistance was not as fierce as that faced by the Christians, it was strong enough to cause the Buddhists to implement strategic plans toward the conversion of the Chinese.

Through miraculous events, first hand accounts and debates, Paul and Silas were successful in the conversion of many Jewish peoples. The Christians used several tactics to convert the Jews, and none as efficiently as the first hand witnesses of Christ and of God's miracles. After being placed in jail, a great earthquake freed all of the prisoners. When the jailer saw this, he drew his sword in an attempt to take his own life at which point Paul called out "Do yourself no harm; we are all here" (203). After witnessing such a miracle, the guard converted, as did his family. Others soon converted as such miraculous events occurred. Another method was through debates over theology, often including first hand accounts of Christ and his works. "Paul went to their meetings; and for the next three Sabbaths he argued with them, quoting texts of the Scripture which he expounded and applied to show that the Messiah had to suffer and rise from the dead" (204). After listening to the promises and potentials of life everlasting that they could obtain through Christianity, many Jews converted into this new religion.

Debates also played a key role in the conversion of the Gentiles. In Athens, Paul was brought before the Court of Areopagus to explain what he was proclaiming all over their city. Looking around the room at the objects of worship, he said to them: "I noticed among other things an altar bearing the inscription 'To an Unknown God.' What you worship but do not know - this is what I now proclaim . . ." (205). He went on to declare the salvation they could have, and converted many of the Greeks present through his proclamations. Aiding in his converting was an unlikely person, the emperor. Although it was required to believe in the Roman gods, this law was not heavily enforced as the government allowed conquered lands to maintain their own traditions. In a letter to Pliny, the Governor of Bithynia, the Emperor Trajan said: "These people [the Christians] must not be hunted out; if they are brought before you and the charge against them is proved, they must be punished, but in the case of anyone who denies that he is a Christian . . . he is to be pardoned" (209). Such a sheepish response shows that Trajan feared what may have happened if the Christians were, indeed, persecuted. By not taking the offensive against this new religion, he promoted the growth of Christianity within the empire. The Holy Scriptures of Christianity gives reference to the conversion of the Gentiles:
 

"Thereafter I will return and rebuild the fallen house of David;

Even from its ruins I will rebuild it, and set it up again,

And the Gentiles, whom I have claimed for my own.

Thus says the Lord, whose work it is,

Made long ago" (201).
 

Having works from known prophets contributed a great deal to the conversion of the Gentiles, making them feel as if they were among God's chosen people. With so many techniques for converting the Gentiles, the Christians were successful spreading of their religion.

As with the Christians, the Buddhists engaged in several debates to spread the teachings of the Buddha. One of the many debates has been recorded in The Disposition of Error, where Mou Tzu answers questions to Confucian objections. In answering similar challenges to Buddhism, quotes from Confucius were implemented. Mou Tzu goes on listing questions and his responses to questions ranging from immortality (228) to the activities of Buddhist monks (225). He declared that "all beings containing blood belong to the Buddha-clan" (227) in an urge for others to follow in his beliefs. Going farther, Mou Tzu declared that Buddhism was an extension of what the Chinese had previously believed in, through a reference to the stars and the sky. "Why should I reject the way of . . . Confucius . . . ? Gold and Jade do not harm each other, crystal and amber do not cheapen each other. You say that another is in error when it is you yourself who err" (227). The Chinese were not forced to give up their teachings of Confucius, but were asked to consider those of the Buddha, as well. Overcoming the opposition, the Buddhist missionaries were successful in the conversion of many Chinese.

The life of a missionary was difficult, constantly being persecuted and sent away. Persuading others from Judaism and Roman polytheism to Christianity and from Chinese Confucianism to Buddhism, these extraordinary men spread their beliefs into distant lands. Through several tactics, these talented men were able to overcome the many hardships facing the missionaries of the Christian and Buddhist religions.