Books: 'All Nations Christian College'

1

Missionary training: The history of All Nations Christian College and its predecessors (1911-1981). Boekencentrum, 2000.

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2

Harley, C. David. Missionary training: The history of All Nations Christians College and its predecessors (1911-1981). Boekencentrum, 2000.

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3

L, González Justo, ed. To all nations from all nations: A history of the Christian missionary movement. Abingdon Press, 2013.

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4

(Firm), All Nations Literature. The All Nations Christian home & school dictionary. All Nations Literature, 1992.

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5

For all peoples and all nations: Christian churches and human rights. WCC Publications, 2005.

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6

Thy will be done: When all nations call God blessed. Nordskog Publishing Inc., 2013.

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7

A man for all nations: The story of Clyde and Ruth Taylor. Christian Publications, 1998.

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8

The earliest Christian mission to "all nations" in the light of Matthew's Gospel. W.B. Eerdmans Pub. Co., 1999.

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9

The earliest Christian mission to 'all nations': In the light of Matthew's Gospel. Scholars Press, 1995.

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10

Missionaries, monks, and martyrs: Making disciples of all nations. Light and Life, 1994.

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11

Poe, José Tomás. A house for all nations: A centennial history of the Baptist Spanish Publishing House. Published in partnership with Baptist Spanish Pub. House Foundation and Baptist Spanish Pub. House, 2004.

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12

Dictionary of hymnology: Origin and history of Christian hymns and hymnwriters of all ages and nations. Kregel Publications, 1985.

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13

Hear the cry!: A Latino pastor challenges the church. Westminster/John Knox Press, 1989.

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14

Gregory. King Alfred's Old English translation of Pope Gregory the Great's Regula pastoralis and its cultural context: A study and partial edition according to all surviving manuscripts based on Cambridge, Corpus Christi College 12. P. Lang, 2003.

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15

Alexander, Veronis, and Luke Alexander Veronis. Missionaries, Monks & Martyre: Making Disciples of All Nations. Light & Life Publishing Company, 1994.

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16

M, Brinner William, and Rischin Moses 1925-, eds. Like all the nations?: The life and legacy of Judah L. Magnes. State University of New York Press, 1987.

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17

Good News for All Nations: Mission at the Heart of the New Testament (Hodder Christian Books). Hodder Headline, 2002.

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18

John, Julian, ed. Dictionary of hymnology: Origin and history of Christian hymns and hymnwriters of all ages and nations. Kregel Publications, 1985.

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19

A House for All Nations (A Centennial History of the Baptist Spanish Publishing House). Baptist Spanish Publishing House, 2004.

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20

Turek, Lauren Frances. To Bring the Good News to All Nations. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748912.001.0001.

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When American evangelicals flocked to Latin America, Africa, Asia, and Eastern Europe in the late twentieth century to fulfill their Biblical mandate for global evangelism, their experiences abroad led them to engage more deeply in foreign policy activism at home. This book tracks these trends and illuminates the complex and significant ways in which religion shaped America's role in the late-Cold War world. The book examines the growth and influence of Christian foreign policy lobbying groups in the United States beginning in the 1970s, assesses the effectiveness of Christian efforts to attain foreign aid for favored regimes, and considers how those same groups promoted the imposition of economic and diplomatic sanctions on those nations that stifled evangelism. The book links the development of evangelical foreign policy lobbying to the overseas missionary agenda. Its case studies—Guatemala, South Africa, and the Soviet Union—reveal the extent of Christian influence on American foreign policy from the late 1970s through the 1990s. Evangelical policy work also reshaped the lives of Christians overseas and contributed to a reorientation of U.S. human rights policy. Efforts to promote global evangelism and support foreign brethren led activists to push Congress to grant aid to favored, yet repressive, regimes in countries such as Guatemala while imposing economic and diplomatic sanctions on nations that persecuted Christians, such as the Soviet Union. This advocacy shifted the definitions and priorities of U.S. human rights policies with lasting repercussions that can be traced into the twenty-first century.

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21

Howitt, William. The History of the Supernatural in All Ages and Nations, and in All Churches Christian and Pagan Demonstrating a Universal Faith V1. Kessinger Publishing, LLC, 2007.

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22

William, Howitt. The History of the Supernatural in All Ages and Nations, and in All Churches Christian and Pagan Demonstrating a Universal Faith Part One. Kessinger Publishing, LLC, 2004.

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23

William, Howitt. The History of the Supernatural in All Ages and Nations, and in All Churches, Christian and Pagan; Demonstrating a Universal Faith: Volume 1. Adamant Media Corporation, 2001.

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24

Howitt, William. The History of the Supernatural in All Ages and Nations, and in All Churches Christian and Pagan Demonstrating a Universal Faith Part Two. Kessinger Publishing, LLC, 2004.

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25

William, Howitt. The History of the Supernatural in All Ages and Nations, and in All Churches Christian and Pagan Demonstrating a Universal Faith Part Two. Kessinger Publishing, LLC, 2004.

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26

Howitt, William. The History of the Supernatural in All Ages and Nations, and in All Churches, Christian and Pagan; Demonstrating a Universal Faith: Volume 2. Adamant Media Corporation, 2001.

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27

Woolhouse, W. S. B. The Measures, Weights And Moneys Of All Nations: And An Analysis Of The Christian, Hebrew And Mahometan Calendars. Kessinger Publishing, LLC, 2007.

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28

Woolhouse, W. S. B. The Measures, Weights And Moneys Of All Nations: And An Analysis Of The Christian, Hebrew And Mahometan Calendars. Kessinger Publishing, LLC, 2007.

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29

Series, Michigan Historical Reprint. The history of the supernatural in all ages and nations, and in all churches, Christian and pagan: demonstrating a universal faith. By William Howitt.: Vol. 2. Scholarly Publishing Office, University of Michigan Library, 2005.

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30

Series, Michigan Historical Reprint. The history of the supernatural in all ages and nations, and in all churches, Christian and pagan: demonstrating a universal faith. By William Howitt.: Vol. 2. Scholarly Publishing Office, University of Michigan Library, 2005.

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31

Publishing, Mogador. All Is Calm, All Is Bright: Lined Notebook / Journal Gift , 110 Pages 6x9 Soft Cover, Matte Finish , for College Students,Moms,Kids,Teens ... inspirational Christian Quotes Gift. Independently Published, 2020.

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32

Publishing, Mogador. All I Want for Christmas Is You: Lined Notebook / Journal Gift , 110 Pages 6x9 Soft Cover, Matte Finish , for College Students,Moms,Kids,Teens ... inspirational Christian Quotes Gift. Independently Published, 2020.

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33

Jacob, Olivia. Academic Planner August 2020-July 2021 : Bless All His Skills, Lord, and Be Pleased with the Work of His Hands. Deuteronomy 33: 11, Floral Inspirational Christian Nursing Student, College Online Middle School. Independently Published, 2020.

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34

Jacob, Olivia. Academic Planner August 2020-July 2021 : I Can Do All Things Through Him Who Strengthens Me. Philippians 4: 13, Floral Inspirational Christian Nursing Student, College, University Online Middle and High School with Meeting and Assignment Tracker. Independently Published, 2020.

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35

Johnson, James Turner. War. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.8.

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The ‘long’ nineteenth century was a time of contradictions in Christian thinking on war. Loss of the just war idea, transformed into a theory of the ‘law of nations’, opened the door to more extreme Christian perspectives: abolition of war versus support for war to achieve moral reform. During the Napoleonic wars, English evangelical Christians labelled those wars divine punishment for England’s immorality but did not oppose the struggle against Napoleon, while Kant’s essay ‘Eternal Peace’ defined peace in terms of opposition to all war. The Quakers and the Mennonites and Brethren embraced a specifically Christian rejection of war. By mid-century a newly assertive and militant evangelical Christianity countered this, supporting use of military force to serve Christian ideals. By century’s end prominent Christian thinking had returned to the ideal of abolishing war, but this time through international agreements and organizations. This chapter follows Christian thought through these contradictory phases.

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36

Witte, John. The Universal Rule of Natural Law and Written Constitutions in the Thought of Johannes Althusius. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199670055.003.0008.

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Calvinist jurist Johannes Althusius (1557–1638) developed what he called a ‘universal theory’ of law and politics for war-torn Europe. He called for written constitutions that separated the executive, legislative, and judicial powers of cities, provinces, nations, and empires alike and that guaranteed the natural rights and liberties of all subjects. To be valid, he argued, these constitutions had to respect the universal natural law set out in Christian and classical, biblical, and rational teachings of law, authority, and rights. To be effective, these constitutions had to recognize the symbiotic nature of human beings who are born with a dependence on God and neighbour, family and community, and who are by nature inclined to form covenantal associations to maintain liberty and community. Althusius left comprehensive Christian theory of rule of law and politics that anticipated many of the arguments of later Enlightenment theorists of social and government contracts.

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37

Daley, SJ, Brian E. Second-Century Christology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199281336.003.0002.

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Major Christian writers in the second century saw Jesus largely in terms of God’s self-revelation in the long history of Israel. Central themes included the person of Jesus as God’s “Beloved,” an understanding of his death as a fulfillment of biblical prophecy, the celebration of Jewish liturgical feasts, and a sense that in the Church the ancient vocation of Israel was now being extended to include all nations. Works examined include the Odes of Solomon, a collection of prophetic Syriac hymns; the letters of Ignatius of Antioch; the Ascension of Isaiah; the Paschal homily of Melito of Sardis, developing the understanding of Jesus’ sacrificial death and resurrection as the final meaning of Israel’s Exodus and its later Passover celebration; and the writings of Justin, the second-century Christian “philosopher,” which identify the story of Jesus, his death and resurrection, as the final embodiment of divine wisdom for Jews and gentiles.

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38

Goldman, Shalom. Starstruck in the Promised Land. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652412.001.0001.

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From the days of steamship travel to Palestine to today's evangelical Christian tours of Jesus’s birthplace, the relationship between the United States and the Holy Land has become one of the world’s most consequential international alliances. While the political side of U.S.-Israeli relations has long played out on the world stage, the relationship, as Shalom Goldman shows in this illuminating cultural history, has also played out on actual stages. Telling the stories of the American superstars of pop and high culture who journeyed to Israel to perform, lecture, and rivet fans, Goldman chronicles how the creative class has both expressed and influenced the American relationship with Israel. The galaxy of stars who have made headlines for their trips includes Frank Sinatra, Johnny Cash, Leonard Bernstein, James Baldwin, Barbra Streisand, Whitney Houston, Madonna, and Scarlett Johansson. While diverse socially and politically, they all served as prisms for the evolution of U.S.-Israeli relations, as Israel, the darling of the political and cultural Left in the 1950s and early 1960s, turned into the darling of the political Right from the late 1970s. Today, as relations between the two nations have only intensified, stars must consider highly fraught issues, such as cultural boycotts, in planning their itineraries.

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39

Özpınar, Ceren, and Mary Kelly, eds. Under the Skin. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266748.001.0001.

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Under the Skin: Feminist Art and Art Histories from the Middle East and North Africa Today is set out to show what is beneath the surface, under the appearances of skin, body, colour and provenance, and not the cultural fixities or partial views detached from the realities of communities, cultures and practices from the area. Through 12 chapters, Under the Skin brings together artistic practices and complex histories informed by feminism from diverse cultural and geographical contexts: Algeria, Egypt, Iran, Israel, Lebanon, Palestine, Saudi Arabia, Syria, Tunisia and Turkey. The aim is not to represent all of the countries from the Middle East and North Africa, but to present a cross-section that reflects the variety of nations, cultures, languages and identities across the area—including those of Berber, Mizrahi Jews, Kurdish, Muslim, Christian, Arab, Persian and Armenian peoples. It thus considers art informed by feminism through translocal and transnational lenses of diverse ethnic, linguistic and religious groups not solely as a manifestation of multiple and complex social constructions, but also as a crucial subject of analysis in the project of decolonising art history and contemporary visual culture. The volume offers an understanding on how art responds to and shapes cultural attitudes towards gender and sexuality, ethnicity/race, religion, tradition, modernity and contemporaneity, and local and global politics. And it strives to strike a balance by connecting the studies of scholars based in the European-North American geography with those attached to the institutions in the Middle East and North Africa in order to stimulate different feminist and decolonial perspectives and debates on art and visual culture from the area.

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40

Larsen, Timothy. Congregationalists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0002.

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The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.

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41

Laats, Adam. Fundamentalist U. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190665623.001.0001.

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Why do so many conservative politicians flock to the campuses of Liberty University, Wheaton College, and Bob Jones University? In Fundamentalist U: Keeping the Faith in American Higher Education, Adam Laats shows that these colleges have always been more than just schools; they have been vital intellectual citadels in America’s culture wars. These unique institutions have defined what it has meant to be an evangelical and have reshaped the landscape of American higher education. In the twentieth century, when higher education sometimes seemed to focus on sports, science, and social excess, conservative evangelical schools offered a compelling alternative. On their campuses, evangelicals debated what it meant to be a creationist, a Christian, and a proper American, all within the bounds of biblical revelation. Instead of encouraging greater personal freedom and deeper pluralist values, conservative evangelical schools have thrived by imposing stricter rules on their students and faculty. If we hope to understand either American higher education or American evangelicalism, we need to understand this influential network of dissenting institutions. Plus, only by making sense of these schools can we make sense of America’s continuing culture wars. After all, our culture wars aren’t between one group of educated people and another group that has not been educated. Rather, the fight is usually fiercest between two groups that have been educated in very different ways.

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Books on the topic 'All Nations Christian College'

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