Academic literature on the topic 'American Baptist Free Mission Society'

August Davis (1852–1936) led a group of Swedish Free Mission Friends in America known as the Free-Free, an early branch of what is today the Evangelical Free Church of America. Davis and his followers were known for such phenomena as falling down in the Spirit, having ecstatic visions, uttering unintelligible sounds, communicating the Holy Spirit through the laying on of hands, and teaching the baptism of the Holy Spirit as a second work of grace. Such activities occurred mostly in Chicago, Illinois, and throughout western Minnesota between 1885 and 1900. Davis and the Free-Free had direct organizational ties in the Scandinavian Mission Society U.S.A. to emerging Swedish-American Pentecostals in Minnesota and South Dakota such as John Thompson, Mary Johnson, and Jacob Bakken. This group known pejoratively as the Free-Free is another of several impulses that birthed a distinctly Pentecostal form of Christianity in America.

Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thompson of the Scandinavian Mission Society—the first Minnesota district of the Swedish Evangelical Free Mission, known today as the Evangelical Free Church of America. This work examines the lives of these two female missionaries, their work in South Africa, and their relationship with Swedish Evangelical Free churches in America, particularly its pentecostal stream of Free-Free (frifria).

A gravestone in a Teignmouth cemetery displays the following inscription: Robert ArthingtonBorn at Leeds May 20th, 1823Died at Teignmouth Oct. 9th, 1900His life and his wealth were devoted to the spread of the Gospel among the Heathen.That unassuming epitaph bears testimony to one of the most remarkable figures in the story of Victorian missionary expansion. The missionary movement from both Britain and North America depended for its regular income on the enthusiasm of the small-scale contributor, but the munificence of the wealthy was essential to the financing of special projects or the opening up of new fields. The role of, for example, the jam manufacturer William Hartley as treasurer of the Primitive Methodist Missionary Society, or of the chemical manufacturers James and John Campbell White in providing much of the finance for the Free Church of Scotland’s Livingstonia Mission, is relatively well known.

AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously mediating the tensions between Christian integrity, Catholic unity, and civic responsibility, provides an altogether appropriate stance for Catholic colleges and universities as well. It points not to a neat resolution of outstanding difficulties but to ongoing dialogue among the publics to which both church and higher education must address themselves.

Abstract North Carolina (NC) is home to the largest American Indian population in the Eastern United States (approximately 300,000 residents, about 2.8% of the total NC population), represented by eight state and federally recognized tribes (Eastern Band of Cherokee Indians, Sappony, Occaneechi Band of Saponi Nation, Meherrin, Haliwa Saponi, Coharie, Lumbee, Waccamaw Siouan) and four urban Indian organizations (Metrolina Native American Association, Guilford Native American Association, Triangle Native American Society, Cumberland County Association for Indian People). This population experiences significant health disparities largely related to adverse social determinants of health and limited access to health care. With regards to cancer, disparities exist for incidence and mortality for certain cancer, although there are limited data available with regards to cancer screening stage at diagnosis, treatment and survivorship. Furthermore, evidence suggests that racial misclassification contributes to a significant underestimation of the true cancer incidence and mortality in this population. To address the cancer care needs of NC American Indians, a unique collaboration was established in 2021 among the leadership of the Community Outreach and Engagement programs at the three NCI-designated Comprehensive Cancer Centers in North Carolina (Duke Cancer Institute, University of North Carolina Lineberger Cancer Center, Wake Forest Baptist Comprehensive Cancer Center). The collaboration, entitled, The Southeastern American Indian Cancer Health Equity Partnership (SAICEP), has as its mission to "understand and address the cancer-related health needs of American Indian communities in our catchment areas and beyond." SAICEP includes: (1) a quarterly speakers' series, featuring nationally recognized experts in the area of American Indian cancer research and care; (2) educational outreach and engagement activities at tribal and state cultural events; and, (3) cutting-edge culturally respectful research to understand and address cancer disparities at the tribal and state level. Partnerships have been established with tribal leaders across the state as well as researchers at the University of North Carolina at Pembroke in the traditional homeland of the Lumbee tribe (the largest tribe in the state). Future endeavors will include partnerships with tribes in other states in our catchment areas (Virginia, South Carolina). Citation Format: Ronny A. Bell, Tomi Akinyemiju, Stephanie B. Wheeler. Understanding and addressing cancer disparities among American Indians in North Carolina: The Southeastern cancer health equity partnership [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr C112.

Background: Activating mutations of NRAS and KRAS genes are common in newly diagnosed acute myeloid leukemia (AML), occurring in 11-16% and 4-5% of patients, respectively. RAS mutations are frequently acquired at time of progression from MDS to AML and are associated with poor survival. Next generation sequencing (NGS) at diagnosis and during complete remission has shown that RAS mutations have high clearance rates with induction chemotherapy. In the CALGB 8525 study, RAS-mutant younger patients (age <60 years) randomized to treatment with high-dose cytarabine consolidation had a lower 10-year cumulative incidence of relapse when compared to RAS WT patients. We performed a single center retrospective study to determine the outcomes of NRAS and KRAS mutated AML in patients receiving induction chemotherapy. Methods: We retrospectively reviewed the charts of patients with newly diagnosed AML treated at Memorial Sloan Kettering Cancer Center between January 1, 2014 to May 15, 2019. Patients with pathologic confirmation of AML and treatment with induction chemotherapy were included. Age < 18 years old, treatment with a pediatric induction regimen, a diagnosis of biphenotypic AML, unknown RAS mutation status at diagnosis, or treatment an outside institution were criteria for exclusion. All patients underwent NGS from a diagnostic bone marrow aspirate (BMA) with MiSeq or MSK-IMPACT platforms. Mutations present with a variant allele frequency (VAF) ≥ 1% were retained. Response was evaluated per ELN 2017 criteria. Immunophenotypic MRD was identified in BMA by multiparameter flow cytometry. Any level of residual disease was considered MRD+. Baseline characteristics were evaluated by Fisher's exact test and Wilcoxon rank sum tests. Kaplan-Meier estimates were used to summarize OS and EFS. Multivariable cox regression, including time-dependent variables was performed on univariate factors with p<0.05. Results: 202 patients, including 162 WT and 40 RAS mutant met inclusion criteria for further analysis. Mutations in NRAS and KRAS occurred in 14%, and 8% of patients, respectively with 6 patients having co-occurring NRAS and KRAS mutations. At baseline, the RAS mutant AML cohort had a significantly greater proportion of patients with AML-MRC and a trend toward fewer patients receiving allogeneic stem cell transplant. (Table 1.) Cytogenetic abnormalities were similar among RAS and WT patients. Sequencing at diagnosis revealed an increased frequency of FLT3 TKD, RUNX1, TET2, WT1, and ETV6 mutations and a decreased frequency of FLT3-ITD and TP53 mutations in the RAS mutant cohort. Response rates and MRD negative remission rates to induction chemotherapy were similar between RAS and WT AML patients (Table 2). With a median follow up of 25 months among survivors, RAS mutant AML was associated with a significant decrease in median EFS (4.9 vs. 11.4 months, p< 0.01) and a near significant decrease in median OS (12 vs. 30.1 months, p=0.057) (Figure 1 and 2). After controlling for variables with p<0.05 on univariate analysis including age, prior myeloid malignancy, AML classification, ELN risk, transplantation, and re-induction, RAS mutation was independently associated with an increased risk of death (HR 1.85, p=0.016) and decreased EFS (HR 2.19, p< 0.01) on multivariate analyses (Tables 3 and 4). Among 77 patients with paired sequencing at diagnosis and at time of CR or CRi, all RAS mutations (n=17) were cleared (Figure 3). Additionally, other RAS pathway mutations had high clearance rates including PTPN11 (n=8, 100%), NF1 (n=3, 100%, and CBL (n= 4, 80%) (Figure 3). RAS mutation clearance also occurred in 3 out of 8 patients (38%) not achieving CR or CRi after induction. RAS mutation clearance persisted in 6 out of 10 responding patients at time of relapse. Conclusions: In summary, the presence of RAS mutations in patients with AML receiving induction chemotherapy was associated with decreased overall and event free survival. RAS mutant AML was enriched among patients with AML-MRC and prior myeloid neoplasms, which was also associated with decreased survival. Lastly, treatment with chemotherapy led to a high rate of RAS mutation clearance in responders that persisted at the time of disease relapse. The poor prognosis of RAS mutant AML despite RAS mutation clearance suggests that other therapies are needed in combination with chemotherapy to improve outcomes in this high-risk population. Disclosures Cai: Imago Biosciences, Inc.: Consultancy. Viny:Hematology News: Membership on an entity's Board of Directors or advisory committees; Mission Bio: Other: Sponsored travel. Goldberg:American Society of Clinical Oncology: Research Funding; Abbvie: Research Funding; ADC Therapeutics: Research Funding; American Society of Hematology: Research Funding; DAVA Oncology: Honoraria; Pfizer: Research Funding; Arog Pharmaceuticals: Research Funding; Abbvie: Consultancy; Daiichi-Sankyo: Consultancy, Research Funding; Celgene: Consultancy. Tallman:BioLineRx: Consultancy, Membership on an entity's Board of Directors or advisory committees; Biosight: Research Funding; Abbvie: Consultancy, Membership on an entity's Board of Directors or advisory committees, Research Funding; Rigel: Consultancy; Cellerant: Research Funding; ADC Therapeutics: Research Funding; Orsenix: Consultancy, Membership on an entity's Board of Directors or advisory committees, Research Funding; KAHR: Consultancy, Membership on an entity's Board of Directors or advisory committees; Daiichi-Sankyo: Consultancy, Membership on an entity's Board of Directors or advisory committees. Stein:Astellas Pharma US, Inc: Membership on an entity's Board of Directors or advisory committees; Celgene Corporation: Membership on an entity's Board of Directors or advisory committees; Novartis: Membership on an entity's Board of Directors or advisory committees; Agios: Consultancy, Membership on an entity's Board of Directors or advisory committees; PTC Therapeutics: Membership on an entity's Board of Directors or advisory committees; Syros: Membership on an entity's Board of Directors or advisory committees; Daiichi Sankyo, Inc.: Membership on an entity's Board of Directors or advisory committees; Bioline: Membership on an entity's Board of Directors or advisory committees; Genentech: Membership on an entity's Board of Directors or advisory committees.

The British colonized the India in eighteenth century and eventually control over the northeast region in the nineteenth century, the region inhabited basically by the Indigenous peoples, served to open doors to the region for the missionaries. The pioneer missionaries who came to Northeast India in the nineteenth century belonged to the American Baptist Foreign Mission and Welsh Presbyterian missions. It was a known fact that there was a working relation between the British colonial powers and Christian missions in Northeast India. Both the colonial power and missions held the "civilizing responsibility" as their shared goal. Therefore, the concern of the paper is to study the proliferation of Christianity and impact of Christian missionary activities on the people of Northeast India with special reference to the tribal society.

The British colonized the India in eighteenth century and eventually control over the northeast region in the nineteenth century, the region inhabited basically by the Indigenous peoples, served to open doors to the region for the missionaries. The pioneer missionaries who came to Northeast India in the nineteenth century belonged to the American Baptist Foreign Mission and Welsh Presbyterian missions. It was a known fact that there was a working relation between the British colonial powers and Christian missions in Northeast India. Both the colonial power and missions held the "civilizing responsibility" as their shared goal. Therefore, the concern of the paper is to study the proliferation of Christianity and impact of Christian missionary activities on the people of Northeast India with special reference to the tribal society.

The following papers were presented to the Canadian Society of Church History in 2012, but were not made available for publication: Ian Hesketh, “‘Vomited from the Jaws of Hell’: The Controversy of Ecce Homo in Mid-Victorian Britain”; Geoff Read, “Echoes of 1905-Secular Conflict in Interwar France, 1919-40”; Amy Von Heyking, “‘It is a privilege to have a Christian Government’: William Aberhart and the Place of Religion in Alberta’s Public Schools”; Lucille Marr, “Church Women, the Home Front, and the Great War”; Gordon Heath, “Whatever Happened to the British Empire? A Canadian Baptist Case Study”; Melissa Davidson, “Enduing the Cause with Righteousness: Canadian Anglican Views of the Great War, 1914-18”; James T. Robertson, “Anglican and Presbyterian Churches and a Loyalist Theology During the War of 1812”; Scott McLaren, “Rekindling the Canadian Fire: Print Culture and the Reconstruction of Upper Canadian Methodism After the War of 1812”; Denis McKim, “Contesting Christian Loyalty: Religion and Meanings of Britishness in Upper Canada”; Robynne Rogers Healey, “Reconciling Approaches to Non-Violence and Apartheid: Pacifist Conflict among Friends in the 1970s and 1980s”; Indre Cuplinskas, “Doing it Rite: Catholic Action and Liturgical Renewal in Quebec”; Christo Aivalis, “In Service of the Lowly Nazarene: The Canadian Labour Press and a Case for Radical Christianity, 1926-39”; Andrew M. Eason, “Missions, Race and Representation: The Salvation Army’s Portrayal of Africa and India in Victorian Britain”; Bruce Douville, “The Via Media and the Evangelical Road: The Attitudes of Anglican Church Newspapers in Canada West Towards American Slavery and Related Issues, 1837-65”; Nathan Dirks, “An Unknown Legacy: Canadian Mennonite Enlistments During the Second World War”; James Enns, “From Heartland of the Reformation to Post-Christian Mission Field: North American Conservative Protestants and the Mission to West Germany, 1945-74.”

This editorial article introduces a renaming of journal Exosomes and Microvesicles (EXMV) to the Journal of Circulating Biomarkers with a new editorial scope, mission and our approach for the upcoming year in relation to engaging at the international level, the translational art of the study of exosomes and microvesicles, and the interface between exosomes and microvesicles, circulating tumor cells, cell-free circulating DNA and circulating protein markers in precision medicine and drug development. There is a slight change in the members of the Editors in Chief, Editorial Board and extending collaborations to international societies, such as the American Society for Exosomes and Microvesicles (ASEMV).

America's First Great Awakening spread Christianity across the Blue Ridge and Allegheny Mountains into Kentucky immediately following the Revolutionary War. Religious efforts to recreate European society on the western frontier introduced slaves to Christianity, accomplished most effectively through camp revivals. The Christian message changed thinking among the enslaved and enslavers, encouraging both to view their lives in a religious "New Light." Methodist and Separate Baptist theology challenged British Calvinism by promoting salvation by free will, giving birth to a new form of American evangelism.

Chapter One explores the initial reactions of Japanese and white Christians to the bombing of Pearl Harbor and incarceration of coastal Japanese Americans. Progressive Christians leapt to the defense of Japanese in the United States, but the East Coast leaders of mainline Protestant and Catholic organizations instructed their constituents to cease protests when the military announced its decision to incarcerate all West Coast Nikkei. Many leaders on the West Coast agreed that dissent might limit their ability to provide aid or deemed protest during a time of national crisis inappropriate. While diversity existed within each religious group, this chapter compares the bold, decisive actions of individual Quakers and the American Friends Service Committee, the cooperative inclinations of well-intentioned but cautious Protestant leaders, the independent solutions of Catholics, and the determined perseverance of Japanese Christians. Most Catholics working with Japanese in the United States were affiliated with the Maryknoll mission society, while most Protestant workers were affiliated with Baptist, Congregational, Methodist, Presbyterian, or Episcopalian organizations. The chapter’s narrative focuses on the Christian communities of Seattle, Washington. Gordon Hirabayashi, a local college student, defied the incarceration on Christian grounds, and white Christian leaders helped the Japanese community settle their affairs before the military removed them to temporary assembly centers.

In late 1852, twenty-four year old Church Vaughan boarded a ship bound for Liberia. The vessel had been chartered by the American Colonization Society, an organization founded by white philanthropists and politicians to send African Americans “back” to Africa. As this chapter details, the Society’s mission and efforts were fraught with racist condescension. Since its beginning, African Americans and their allies were repelled by the white supremacy inherent in the Society’s mission and its kowtowing to slaveholders, and relatively few enrolled in the emigration scheme. By the early 1850s, however, new developments pushed increasing numbers of African Americans, like Vaughan, to look toward the continent of their ancestors. As sectional divisions tore at the United States, southern politicians devised new laws to limit free black people’s mobility, inhibit their ability to make a living, and generally equate them with slaves. As Church reached adulthood, predatory officials threatened his family’s livelihood, while the old ties of patronage that had protected them in an earlier era disappeared. Even if emigration did offer a chance for a new life where black people governed themselves, it was a hard bargain to make. This chapter includes an account of some of Church Vaughan’s Liberia-bound shipmates, who chose to leave the United States only under terrible duress. Church Vaughan almost did not leave either.

In October 1948, James B. Conant, president of Harvard, journeyed from Cambridge across the Charles River to address the fiftieth anniversary convocation of Northeastern University. Though the ceremonies on N.U.’s new Hungtington Avenue campus occurred only two miles from Conant’s offices in Harvard Yard, in academic terms the two settings could not have been separated by a greater distance. Harvard was the nation’s richest and most distinguished institution of higher education, the alma mater of generations of regional and national leaders in government, business, and academia. Northeastern, only recently cut loose from the Y.M.C.A., still struggling to obtain proper facilities, was an obscure, local school offering practical training to working-class students. Indeed, Conant’s appearance at Northeastern eloquently symbolized the variations that existed among institutions that called themselves “universities” in the United States at the end of World War II, and Harvard’s president made these differences the subject of his talk, which he titled “Diversity in American Education.” Conant’s speech was a hymn to institutional variety as an academic characteristic particularly appropriate for a democracy. “There would be a contradiction in terms,” Conant said, “if we had an American system,” in the sense of an organization “logically constructed, well-integrated ... and administered from the top down” like those of continental Europe. The opportunity of individuals from any background to better their positions in this country’s “fluid and free society” would be inhibited by centralization. For Conant, the colleges and universities of Massachusetts illustrated democratic higher education at its best. “We have here in this section of New England,” he observed,...a number of academic organizations designed to provide educational facilities for young men and women... These institutions are diverse in their history and their specific objectives and cover a wide spectrum of educational opportunity. Between us there are but few gaps in the type of advanced instruction we offer. We each have our own mission.. . Taken as a whole [we] represent as diversified a program of post-high school education as can be found in the United States. In celebrating the variability of the nation’s universities, Conant found an ideal way to narrow the embarrassing difference in status between himself and his hosts.