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Relevant bibliographies by topics / Baptist Mission Society of Kentucky

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Academic literature on the topic 'Baptist Mission Society of Kentucky'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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Journal articles on the topic "Baptist Mission Society of Kentucky"

1

Smith, A. Christopher. "The Edinburgh Connection: Between the Serampore Mission and Western Missiology." Missiology: An International Review 18, no. 2 (April 1990): 185–209. http://dx.doi.org/10.1177/009182969001800206.

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Voilà! A pre-Victorian publication which evaluated voluntary-society mission-structures and so anticipated many insights that mission statesmen would develop during the nineteenth century. The “declaration of intent” produced by Baptist leaders from Serampore and Edinburgh in the mid-1820s challenged the Baptist Missionary Society to overhaul its promotion and supervision of missions overseas. Unfortunately, this constructive appeal was never granted a considered public response by metropolitan leaders, and it slipped out of mission minds within a decade or so. Its rediscovery sheds light on the identity of the post-Ward “Serampore Fraternity” and their prophetic missiological legacy.

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2

Stanley, Brian. "‘The Miser of Headingley’: Robert Arthington and the Baptist Missionary Society, 1877–1900." Studies in Church History 24 (1987): 371–82. http://dx.doi.org/10.1017/s0424208400008457.

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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.

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3

Schmidt, Kelly L. "A National Legacy of Enslavement: An Overview of the Work of the Slavery, History, Memory, and Reconciliation Project." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 81–107. http://dx.doi.org/10.1163/22141332-0801p005.

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Abstract As the Jesuit mission in the United States expanded to the west in the early nineteenth century, the Society bought, owned, hired, sold, and forcibly moved enslaved people to support their activities. Enslaved people lived and labored at Jesuit schools, scholasticates, churches, and farms in Missouri, Kentucky, Louisiana, and Kansas. Aspects of their lives, including names and family relationships, can be gleaned from Jesuit and other archival materials. These records show what daily life was like for enslaved people owned by the Jesuits as they built communities, sought to protect their families, and resisted their enslavement. They negotiated with the Jesuits to be allowed to purchase their freedom; sued the Jesuits for their freedom in court; and ran away. Undertaken by the Jesuits of Canada and the United States, the Slavery, History, Memory, and Reconciliation Project endeavors to shed light on this history and its contemporary legacies while working with descendants of the people the Society of Jesus held in slavery to determine steps forward today.

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Marshall, M. T. "God Speaks to Us, Too: Southern Baptist Women on Church, Home & Society. By Susan M. Shaw. Lexington, Ky.: University Press of Kentucky, 2008. 322pp. $40.00." Journal of Church and State 50, no. 4 (September 1, 2008): 740–42. http://dx.doi.org/10.1093/jcs/50.4.740.

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Williams, Howell. "God Speaks to Us, Too: Southern Baptist Women on Church, Home, and Society. By Susan M. Shaw. Lexington: University of Kentucky Press, 2008. xiv + 301 pp. $40.00 cloth." Church History 78, no. 3 (August 21, 2009): 711–13. http://dx.doi.org/10.1017/s0009640709990321.

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6

Bizzotto, Julie. "SENSATIONAL SERMONIZING: ELLEN WOOD,GOOD WORDS, AND THE CONVERSION OF THE POPULAR." Victorian Literature and Culture 41, no. 2 (February 15, 2013): 297–310. http://dx.doi.org/10.1017/s106015031200040x.

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In the nineteenth century Britainunderwent a period of immense religious doubt and spiritual instability, prompted in part by German biblical criticism, the development of advanced geological and evolutionary ideas forwarded by men such as Charles Lyell and Charles Darwin, and the crisis in faith demonstrated by many high profile Church members, particularly John Henry Newman's conversion to Catholicism in 1845. In tracing the development of this religious disbelief, historian Owen Chadwick comments that “mid-Victorian England asked itself the question, for the first time in popular understanding, is Christian faith true?” (Victorian Church: Part I1). Noting the impact of the 1859 publication of Darwin'sOrigin of Speciesand the multi-authored collectionEssays and Reviewsin 1860, Chadwick further posits that “part of the traditional teaching of the Christian churches was being proved, little by little, to be untrue” (Victorian Church: Part I88). As the theological debate over the truth of the Bible intensified so did the question of how to reach, preach, and convert the urbanized and empowered working and middle classes. Indicative of this debate was the immense popularity of the Baptist preacher Charles Spurgeon, who was commonly referred to as the “Prince of Preachers.” Spurgeon exploded onto the religious scene in the mid-1850s and his theatrical and expressive form of oratory polarized mid-Victorian society as to the proper, most effective mode of preaching. In print culture, the emergence of the religious periodicalGood Words, with its unique fusion of spiritual and secular material contributed by authors from an array of denominations, demonstrated a concurrent re-evaluation within the religious press of the evolving methods of disseminating religious discourse. The 1864 serialization of Ellen Wood'sOswald CrayinGood Wordsemphasizes the magazine's interest in combining and synthesizing religious and popular material as a means of revitalizing interest in religious sentiment. In 1860 Wood's novelEast Lynnewas critically categorized as one of the first sensation novels of the 1860s, a decade in which “sensational” became the modifier of the age. Wood, alongside Wilkie Collins and Mary Elizabeth Braddon, was subsequently referred to as one of the original creators of sensation fiction, a genre frequently denigrated as scandalous and immoral.Oswald Cray, however, sits snugly among the sermons, parables, and social mission essays that fill the pages ofGood Words.

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Шарма Брахма Дутта. "Vowel Phonemes in Hindi." East European Journal of Psycholinguistics 5, no. 2 (December 28, 2018): 71–91. http://dx.doi.org/10.29038/eejpl.2018.5.2.bsh.

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An analysis of the present day Hindi, as spoken in the northern part of India, brings to light the fact that this language has at least twenty vowel phonemes, and not simply thirteen. Twelve of these twenty vowel phonemes are oral while eight of them are nasalized. Eighteen of them are pure vowels (monophthongs) while two of them are diphthongs. Two of the thirteen vowels included in the current list of alphabet have given place to two consonants with the result that they have ceased to exist. Most of these vowel phonemes occur in all the three positions, namely initial, medial and final, in the Hindi words. References Agnihotri, Rama Kant. (2007). Hindi: An Essential Grammar. London: Routledge. Chatterjee, Suniti Kumar. (1942). Indo-Aryan and Hindi: Eight Lectures. Ahmedabad: Gujarat Vernacular Society. Retrieved from: https://archive.org/details/in.gov.ignca.2478. Duncan Forbes. (1846). A Grammar of the Hindustani Language in the Oriental and Roman Character, London: W. H. Allen & Co. Retrieved from: https://ia801408.us.archive.org/ 27/items/agrammarhindstn00forbgoog/agrammarhindstn00forbgoog.pdf. Dwivedi, Kapildev. (2016). Bhasha Vigyan Evam Bhasha Shastra [Philology and Linguistics]. Varanasi: Vishvavidaya Prakashan. Greaves, Edwin. (1921). Hindi Grammar. Allahabad: Indian Press. Guru, Kamta Prasad. (2009 rpt. [1920]). Hindi Vyakaran [Grammar of Hindi]. New Delhi: Prakashan Sansthan. Koul, Omkar N. (2008). Modern Hindi Grammar. Springfield: Dunwoody Press. Pahwa, Thakardass. (1919). The Modern Hindustani Scholar; or, The Pucca Munshi. Jhalum: Printed at the Baptist Mission Press, Calcutta and published by the author. Shakespear, John. (1845). An Introduction to the Hindustani Language. Comprising a Grammar, and a Vocabulary, English and Hindustani. London: Wm. H. Allen & Co. Retrieved from: https://archive.org/details/introductiontohi00shakrich. Sharan, Ram Lochan. (1920). Hindi Vyakaran Chandrodaya [Chandrodaya Hindi Grammar]. Darbhanga: Hindi Pustak Bhandar. Sharma, Aryendra. (1994). A Basic Grammar of Hindi. Delhi: Central Hindi Directorate. Tiwari, Bhola Nath. (1958). Hindi Bhasha ka Saral Vyakaran [A Simple Grammar of Hindi]. Delhi: Rajkamal. Tiwari, Uday Narayan. (2009). Hindi Bhasha ka Udgam aur Vikas [Origin and Development of Hindi Language]. Allahabad: Lok Bharati, 2009. Tweedie, J. (1900). Hindustani as It Ought to be Spoken. London: W. Thacker. Retrieved from: https://archive.org/details/hindstniasitoug00tweegoog/page/n6. Verma, Ram Chandra. (1961) Manak Hindi Vyakaran [Standard Grammar of Hindi]. Varanasi: The Chaukhambha Vidya Bhawan. Sources www.wikihow.com/Learn-Hindi https://en.wikipedia.org/wiki/Devanagari

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Rack, Henry D. "Faithful witness. The life and mission of William Carey. By Timothy George. Pp. xviii + 196 + 57. Leicester: Inter-Varsity Press, 1992 (first publ. 1991). £8.95. 0 85110 980 2 - The history of the Baptist Missionary Society 1792–1992. By Brian Stanley. Pp. xix + 564. Edinburgh: T. & T. Clark, 1992. £29.95. 0 567 09614 9." Journal of Ecclesiastical History 47, no. 1 (January 1996): 196–97. http://dx.doi.org/10.1017/s002204690001928x.

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9

Lewis, Kenneth E. "Excavations at Fort Michilimackinac, 1983-1985: House C of the Southeast Row House, the Solomon- Levy-Parant House. Jill Y. Halchin. Archaeological Completion Report Series, No. 11. Mackinac Island State Park Commission, Mackinac Island, Michigan, 1985. iv + 215 pp., appendices, references. $13.50 (paper). - Jotham Meeker's Farmstead: Historical Archeology at the Ottawa Baptist Mission, Kansas. William B. Lees with the assistance of Caroline E. Hewitt. Anthropology Series, No. 13. Kansas State Historical Society, Topeka, 1986. vii + 144 pp., figures, tables, references. $5.00 (paper)." American Antiquity 53, no. 1 (January 1988): 217. http://dx.doi.org/10.2307/281206.

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10

"Kentucky Society Adopts Mission Statement Promoting Pharmaceutical Care." American Journal of Health-System Pharmacy 50, no. 10 (October 1, 1993): 2037. http://dx.doi.org/10.1093/ajhp/50.10.2037.

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Dissertations / Theses on the topic "Baptist Mission Society of Kentucky"

1

Macaluso, Marshall James. "The design and implementation of training modules for Conservative Baptist Home Mission Society deputation ministries." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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2

Shaw, Martin C. "The globalization of Christian missions a historical study of CBInternational's response during the period of 1989-2004 /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p002-0812.

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Books on the topic "Baptist Mission Society of Kentucky"

1

Dickens, William Earl. United on mission: A history of the Northern Kentucky Baptist Association, 1803-1995. Erlanger, Ky: The Association, 1996.

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2

Birdwhistell, Ira V. Kentucky Baptists: 150 years on mission together : a history of the roots, formation and development of the Kentucky Baptist Convention. Middletown, Ky: The Convention, 1987.

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3

Bond, Gwenda. The answered call: William Carey and the dawn of modern mission. London: Marshall Pickering, 1992.

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4

Griffith, Brawley Benjamin. Women of achievement: Written for the Fireside Schools, under the auspices of the Woman's American Baptist Home Mission Society. [Chicago, Ill.]: Woman's American Baptist Home Mission Society, 1987.

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5

History of the American Baptist Chin Mission: A history of the introduction of Christianity into the Chin Hills of Burma by missionaries of the American Baptist Foreign Mission Society during the years 1899 to 1966. Valley Forge, Pa., U.S.A: R.G. Johnson, 1988.

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6

Peterson, Astrid M. China letters. Berkeley, Calif: A. Peterson, 2000.

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7

While sewing sandals: Tales of a Telugu Pariah tribe. New Delhi: Asian Educational Services, 2000.

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8

Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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9

Chang, Derek. Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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10

Chang, Derek. Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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Book chapters on the topic "Baptist Mission Society of Kentucky"

1

Fields, David P. "The American Mission Comes to Korea." In Foreign Friends, 15–49. University Press of Kentucky, 2019. http://dx.doi.org/10.5810/kentucky/9780813177199.003.0002.

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Chapter 1 examines the importance of American missionaries both to US-Korean relations and to the transmission of the American mission from one society to the other. This chapter describes Rhee’s first encounter with the American mission via American missionaries, how he came to realize the potential of invoking the American mission for his own personal and nationalistic aspirations, and how such invocations were essential to him establishing himself as a leader of exiled Koreans in the United States.

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2

"Elias Boudinot (Gallegina “Buck” Watie)." In Writing Appalachia, edited by Katherine Ledford and Theresa Lloyd, 29–35. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0005.

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Born Gallegina “Buck” Watie to a prominent Cherokee family in 1804, Elias Boudinot was, like the Cherokee Nation itself, caught between the need to assimilate with encroaching colonists and the desire to maintain Cherokee sovereignty and identity. Educated through age seventeen in the Spring Place Moravian missionary school, Watie met a man named Elias Boudinot, president of the American Bible Society and former member of the Continental Congress, while en route to study at another mission school in Cornwall, Connecticut. Out of respect, Watie adopted Boudinot’s name. While in Connecticut, Watie, now Boudinot, married a white woman, Harriet Gold, despite strong opposition....

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3

Blankenship, Anne M. "The Attack on Pearl Harbor and Executive Order 9066." In Christianity, Social Justice, and the Japanese American Incarceration During World War II. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469629209.003.0002.

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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.

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