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Journal articles on the topic 'Christian and Missionary'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Kwiyani, Harvey. "Every Christian Migrant a Potential Missionary: Reflections on the Missiology of the Redeemed Christian Church of God." International Bulletin of Mission Research 47, no. 2 (2023): 204–15. http://dx.doi.org/10.1177/23969393221121145.

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This essay explores a key theme that undergirds Jehu Hanciles’s scholarship—that every Christian migrant is a potential missionary. Using the Redeemed Christian Church of God (RCCG) from Nigeria as an example and attempting to discern the RCCG’s popular missiology, the essay grounds Hanciles’s theories to discuss the missionary potential of African Christians scattered around the world. The explosion of the RCCG as a worldwide denomination has been driven by the dispersion of Nigerian Christians from their home country and not necessarily by the sending of missionaries. It thus shows how every

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2

Stasson, Anneke. "The Legacy of Irma Highbaugh." International Bulletin of Mission Research 42, no. 3 (2017): 262–71. http://dx.doi.org/10.1177/2396939317739820.

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Irma Highbaugh (1891–1973), an American Methodist missionary, used her thirty years of experience in China’s Christian home movement to help Christians throughout Asia develop Christian home literature and train leaders in marriage and family counseling. Her publications and presence at international missionary conferences stoked interest in Christian home missiology, and she put her stamp on that missiology. She was notable for believing that both men and women should be involved with Christian home work and for insisting that significant funds and professionally trained personnel should be d

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Bonk, Jon. "The Role of Affluence in the Christian Missionary Enterprise from the West1." Missiology: An International Review 14, no. 4 (1986): 437–61. http://dx.doi.org/10.1177/009182968601400404.

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In this article Bonk demonstrates that the very affluence which has been a part and parcel of Western missionary endeavor for 200 years has been by no means an unmixed blessing. The primary benefits associated with affluence have always had to do with the survival of the missionary and the longevity of the missionary's service. The less beneficial side effects of affluence which must be weighed against its benefits include considerations relating to the sociology and psychology of disparity. Human experience shows that economic disparity and its accompanying social distance breed envy and susp

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Firdaus, Yogi Fitra. "Lay Missionary Movement and the Establishment of the Peranakan Chinese Christian Community in West Java 1858-1889." Veritas: Jurnal Teologi dan Pelayanan 22, no. 1 (2023): 19–37. http://dx.doi.org/10.36421/veritas.v22i1.591.

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The lay missionary movement became characteristic of the Chinese Peranakan identity and community in West Java in the mid-19th century. Lay evangelists played a major role in the formation of Christian Peranakan communities in Indramayu, Cirebon, Batavia, and Bandung. Peranakan communities were formed long before the Dutch mission agency paid attention to the Chinese community. While it is true that pioneers of the Christian Peranakan community first heard the gospel message from Dutch pastors, it does not mean that Chinese churches in West Java were merely a zending heritage. Peranakan lay pe

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Piasecki, Piotr. "Sources of Inspiration in Understanding Missionary Spirituality in the Thought of John Paul II." Poznańskie Studia Teologiczne 43 (January 19, 2024): 251–68. http://dx.doi.org/10.14746/pst.2023.43.13.

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The concept of missionary spirituality falls within the mainstream of Christian spirituality. John Paul II understands it in the personalistic and Christological perspective. According to the Pope’s thought, the missionary spirituality is the fruit of the total submission to the Holy Spirit in the missionary’s aim to become permanently conformed to Christ. This attitude results from a deep union with the Holy Trinity in the experience of the Father through Jesus Christ, in the Holy Spirit. Imitating Christ, the preacher of the Gospel, is essential for an authentic missionary spirituality. Foll

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Schumm, Darla. "Rethinking Christian Missions: Said's Orientalism and Christian Missionary Responses to Prostitution in Thailand." Missiology: An International Review 36, no. 4 (2008): 475–89. http://dx.doi.org/10.1177/009182960803600406.

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I argue that an examination of Christian missionary responses to prostitution in Thailand illustrates that not only must the field of missiology take seriously the critiques of Orientalism, but that these challenges require a radical rethinking of the appropriateness of the very notion of Christian missions. In the essay, I (1) provide a theoretical framework; (2) profile three missionary responses to prostitution in Thailand; (3) assess the missionary responses through the theoretical framework; and (4) explicate my conclusions. Under-girding my entire examination is a multi-layered probe of

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Mapala, Cogitator Wilton. "A CRITICAL REFLECTION AND MALAWIAN PERSPECTIVE ON THE COMMEMORATION OF THE EDINBURGH 1910 INTERNATIONAL MISSIONARY CONFERENCE." Studia Historiae Ecclesiasticae 41, no. 3 (2016): 63–78. http://dx.doi.org/10.25159/2412-4265/478.

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This paper interrogates why the Edinburgh 1910 International Missionary Conference needs to be remembered in Malawi. In 2010 Malawian Christian churches joined the Christian community across the globe, celebrating the International Missionary Conference held in Edinburgh in 1910. Christian churches across the country wanted to conduct services of worship in major cities in memory of this conference. Often we celebrate something that has a direct impact on our lives. However, considering the fact that the conference was disproportionately represented by Western churches, the intriguing question

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Wietzke, Walter. "Kierkegaard: A Christian Missionary to Christians by Mark Tietjen." Lutheran Quarterly 31, no. 1 (2017): 116–18. http://dx.doi.org/10.1353/lut.2017.0017.

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Mugambi, J. N. K. "Missionary Presence in Interreligious Encounters and Relationships." Studies in World Christianity 19, no. 2 (2013): 162–86. http://dx.doi.org/10.3366/swc.2013.0050.

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This paper explores the notion of personal missionary presence as the determining factor in interreligious encounters and relationships. The attitude and conduct of a missionary in relationship with potential and actual converts greatly influences their response to that missionary's teachings. In turn, the converts’ overall understanding (or misunderstanding) of the missionary's faith is shaped by the conduct of the missionary. To illustrate this proposition, the article discusses the vocation of Max Warren (1904–77), one of the most influential British missiologists of the twentieth century.

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Paul, Vinil Baby. "Dalit Conversion Memories in Colonial Kerala and Decolonisation of knowledge." South Asia Research 41, no. 2 (2021): 187–202. http://dx.doi.org/10.1177/02627280211000166.

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This article seeks to decolonise knowledge of the conventional history of Dalits’ Christian conversion and its implications in colonial Kerala. As the missionary archive is the only source of Dalit Christian history writing in Kerala, in this historiography social historians have been unable to include the memories of Protestant missionary work at the local level by the local people themselves. Their experiences and rich accounts are marked by dramatic actions to gain socio-economic freedom and to establish a safe environment with the scope for future development. This article identifies how D

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Ion, Andrew Hamish. "Transnational Christian Activities in a Colonial Setting." Social Sciences and Missions 30, no. 1-2 (2017): 119–42. http://dx.doi.org/10.1163/18748945-03001008.

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This paper looks at the issue of transnational Christian activities in a colonial setting through a case study of the overseas missionary work of the Nippon Seikôkai (NSKK). Missionary work in the Japanese overseas empire offers an example of Western and Japanese missionary societies and missionaries working in a colonial setting where the colonial overlord was neither European nor Christian but still intent to use religion for the benefit of its imperial rule. As the example of the NSKK shows after 1937 nationalistic concerns rather than transnational ones had become the dominant force behind

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Priest. "Missionary Positions: Christian, Modernist, Postmodernist." Current Anthropology 42, no. 1 (2001): 29. http://dx.doi.org/10.2307/3596471.

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Beck, Roger B. "Christian Missions and Missionary Activities." Itinerario 29, no. 1 (2005): 110–18. http://dx.doi.org/10.1017/s0165115300021732.

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Moffett, Samuel Hugh. "Early Asian Christian Approaches to Non-Christian Cultures." Missiology: An International Review 15, no. 4 (1987): 473–86. http://dx.doi.org/10.1177/009182968701500405.

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15

Lee, Joseph Tse-Hei. "Watchman Nee and the Little Flock Movement in Maoist China." Church History 74, no. 1 (2005): 68–96. http://dx.doi.org/10.1017/s0009640700109667.

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The experience of Watchman Nee (Ni Tuosheng) and the Christian Assembly (Jidutu juhuichu or Jidutu juhuisuo) in Mainland China after the Communist Revolution of 1949 reveals the complexity of church and state relations in the early 1950s. Widely known in the West as the Little Flock (Xiaoqun), the Christian Assembly, founded by Watchman Nee, was one of the fastest growing native Protestant movements in China during the early twentieth century. It was not created by a foreign missionary enterprise. Nor was it based on the Anglo-American Protestant denominational model. And its rapid development

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Koschorke, Klaus, and Adrian Hermann. "‘Beyond their own dwellings’: The Emergence of a Transregional and Transcontinental Indigenous Christian Public Sphere in the Late Nineteenth and Early Twentieth Centuries." Studies in World Christianity 29, no. 2 (2023): 177–221. http://dx.doi.org/10.3366/swc.2023.0433.

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This article deals with a largely ignored or overlooked type of historical sources which, at the same time, are of utmost importance for a future polycentric history of World Christianity: journals and periodicals from the Global South in the late nineteenth and early twentieth centuries published not by Euro-American missionaries but by local Christians. At the end of the nineteenth century, indigenous Christian elites in Asia and Africa increasingly began to articulate their own views in the colonial public of their respective societies. They founded their own journals, criticised serious sh

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Alden, Jonny. "The Effects of Disease on the London Missionary Society’s South Seas Missions between 1797 and 1860." Social Sciences and Missions 31, no. 1-2 (2018): 99–129. http://dx.doi.org/10.1163/18748945-03003004.

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Abstract European missionary activity enabled not only the communication of the Christian message, but facilitated the dissemination of a mélange of diseases amongst epidemiologically disparate cultural groupings. This paper explores the influence of disease upon the London Missionary Society’s South Seas missions between 1797 and 1860. I argue that disease shaped missionary activity in three central ways: Firstly, through shaping missionaries’ primary experiences; secondly, through moulding the ways in which native peoples conceptualised and responded to the Christian message; and finally, th

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Doss, M. Christhu. "Indian Christians and The Making of Composite Culture in South India." South Asia Research 38, no. 3 (2018): 247–67. http://dx.doi.org/10.1177/0262728018798982.

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While North India erupted in rebellion in 1857, South India was experiencing a range of cross-cultural contests between missionary Christianity and local converts, who protested against Indian culture being dismissed as a work of the devil. Converts in the emerging Christian communities, particularly in South India, made efforts to retain their indigenous cultural ethos as part of their lived experience. Early attempts to balance Indian identity with Christian beliefs and practices were later replicated in a second anti-hegemonic movement by claims of Indian Christians for respectful inclusion

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Dybdahl, Jon. "Meeting the challenge of Buddhism in a changing world." Asia Adventist Seminary Studies 3, no. 1 (2000): 79. https://doi.org/10.63201/wniy7767.

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Too often this vital and important world religion has been misunderstood and neglected by Christians. Probably one reason for this is the formidable challenge the religion presents to the Christian missionary who wants to share the message of Jesus. What are the specific challenges that Buddhism presents to Christian missionaries, and how can we meet them? The remainder of this paper is an attempt to answer these two questions.

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Kana, Kana, Leniwan Darmawati Gea, Sri Ernawati, and Wike Mary Agmy. "Tanggung Jawab Misioner Guru Kristen Dalam Dunia Pendidikan." Makarios: Jurnal Teologi Kontekstual 1, no. 2 (2023): 152–59. http://dx.doi.org/10.52157/mak.v1i2.217.

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Education is an important part of the Christian mission because the Lord Jesus himself emphasized it in the Great Commission as a command that must be carried out. This task is for all Christians who are responsible for transmitting God's truth from generation to generation through teaching. The aim of this research is to focus on Christian teachers as a profession and part of all God's people, who are allowed to be preachers and teachers of God's truth to sinners. The hope is that Christian teachers will not only act as professional workers, but more than that they must carry out their missio

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Sanneh, Lamin. "Pluralism and Christian Commitment." Theology Today 45, no. 1 (1988): 21–33. http://dx.doi.org/10.1177/004057368804500103.

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“In the early centuries, the new Christian religion moved forward like an oriental caravanserai, with its complex baggage of exotic teachings, baffling mysteries, and an eclectic ethical code. In the jumble and tumble of social encounter, Christians spoke a bewildering variety of languages. … Christian missionaries assumed that since all cultures and languages are lawful in God's eyes, the rendering of God's word into those languages and cultures is valid and necessary. … Far from suppressing indigenous cultures, the effect of missionary translation has been to stimulate indigenous renewal.”

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Park, Joon-Sik. "The Missionary Theology of D. T. Niles." International Bulletin of Mission Research 44, no. 3 (2019): 233–47. http://dx.doi.org/10.1177/2396939319857516.

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D. T. Niles is best known for his often-quoted definition of evangelism, “one beggar telling another beggar where to get food.” Yet few seem to be aware of the scope of his missionary theology. His writings reflect a striking breadth and comprehensiveness of missional and ecumenical concerns and interests. Niles’s insights into Christian mission and unity still have much to contribute to a greater understanding of the nature and calling of the church. This article examines Niles’s view of the church as a missionary community, his theology of evangelism, and his commitment to the unity and indi

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Yao, Dadui. "Shakespeare in Chinese as Christian Literature: Isaac Mason and Ha Zhidao’s Translation of Tales from Shakespeare." Religions 10, no. 8 (2019): 452. http://dx.doi.org/10.3390/rel10080452.

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The introduction of Shakespeare to China was through the Chinese translation of Mary and Charles Lamb’s adaptation of Shakespeare’s plays, Tales from Shakespeare. The Western missionaries’ Chinese translations of the Lambs’ adaptation have rarely been studied. Isaac Mason and his assistant Ha Zhidao’s 1918 translation of the Lambs’ book, entitled Haiguo Quyu (Interesting Tales from Overseas Countries), is one of the earliest Chinese versions translated by Christian missionaries. Although Mason was a Christian missionary and his translation was published by The Christian Literature Society for

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Konye, Michael. "Ecumenical Footprints in Nigeria: Pathways and Detours in Search of Christian Unity." Religions 15, no. 1 (2024): 106. http://dx.doi.org/10.3390/rel15010106.

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The unity of the Persons of the Trinity is the source and highest exemplar of Christian unity which all ecumenical initiatives seek. During his earthly ministry, our Lord Jesus Christ prayed for the unity of Christians (John 17:21). This prayer of Jesus furnishes us with the fundamental inspiration for the ecumenical movement in all its dimensions of expression. Right from the beginning, the Christian church has experienced rifts in both the West and the East. The modern ecumenical movement is an attempt to restore Christian unity against the background of 16th century divisions attendant upon

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Li, Yonggu. "Spatial Expansion, Planning, and Their Influences on the Urban Landscape of Christian Churches in Canton (1582–1732 and 1844–1911)." Religions 15, no. 10 (2024): 1183. http://dx.doi.org/10.3390/rel15101183.

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Canton (present-day Guangzhou, China) has a long history as a trading port and serves as a window for studying the history of Sino-Western cultural exchanges. Canton was a city built under Confucian orders, leading to significant differences (when compared to Christian cities) in urban functional zoning, layout, urban landscape, and methods for shaping spatial order. Therefore, the churches constructed by Christian missionary societies in Canton merit particular attention in missionary history research and urban planning history. Based on local gazetteers, historical maps, export paintings, We

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Doss, M. Christhu. "Religions, Women and Discourse of Modernity in Colonial South India." Religions 13, no. 12 (2022): 1225. http://dx.doi.org/10.3390/rel13121225.

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Colonial education and missionary discourse of modernity intensified struggles for continuity and change among the followers of Hinduism and Christianity in nineteenth century India. While missionary modernity was characterised by an emphasis on sociocultural changes among the marginalized women through Christian norms of decency, orthodox Hindus used traditional cultural practices to confront missionary modernization endeavours. This article posits that the discourse of missionary modernity needs to be understood through the principles of Western secular modernity that impelled missionaries t

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Ekechi, Felix K. "The Medical Factor in Christian Conversion in Africa: Observations from Southeastern Nigeria." Missiology: An International Review 21, no. 3 (1993): 289–309. http://dx.doi.org/10.1177/009182969302100302.

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This article discusses missionary recruitment strategies from the perspective of missionary medical work in southeastern Nigeria. In other words, it examines missionary use of medical services as the bait to catch converts. Furthermore, the essay discusses the link between disease, missionary medicine, and Christian conversion. Attention is given to the role of culture in the conversion process, as well as to the impact of missionary and colonial medical services on African health care systems. The study is based largely on archival mission sources, including Catholic and Protestant archival m

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D'Costa, Gavin. "The Pluralist Paradigm in the Christian Theology of Religions." Scottish Journal of Theology 39, no. 2 (1986): 211–24. http://dx.doi.org/10.1017/s0036930600030568.

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With increasing contact and knowledge of non-Christian religions and in the light of colonialist missionary endeavours, a number of Christians have recently advocated what I shall call a pluralist approach to non-Christian religions. This pluralist paradigm may be characterised as one which maintains that non-Christian religions can be equally salvific paths to the one God, and that Christianity's claim to be the only way (exclusivism), or the fulfilment of all other religions (inclusivism), should be rejected for good theological, phenomenological, and philosophical reasons. This view is shar

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Cudd, Ann E. "Missionary Positions." Hypatia 20, no. 4 (2005): 164–82. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00542.x.

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Postcolonial feminist scholars have described some Western feminist activism as imperialistic, drawing a comparison to the work of Christian missionaries from the West, who aided in the project of colonization and assimilation of non-Western cultures to Western ideas and practices. This comparison challenges feminists who advocate global human rights ideals or objective appraisals of social practices, in effect charging them with neocolonialism. This essay defends work on behalf of universal human rights, while granting that activists should recognize their limitations in local cultural knowle

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Berends, Candis. "Stationed at the Gateway." Evangelical Quarterly 94, no. 3 (2023): 227–46. http://dx.doi.org/10.1163/27725472-09403003.

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Abstract As a missionary with the Church Missionary Society, Claud Field lived and worked in Peshawar between the years of 1892 and 1903. At the time, Peshawar was a geopolitically sensitive and missionally strategic city, and subsequent to Field’s missionary years there, he began writing and translating publications relating to the history of mission, the Afghan people and culture, notable figures of Islamic history, and Christian-Muslim relations. However, Field is little known today. This research introduces Field and a historical puzzle regarding his shift in tone, reviews his first five p

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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.

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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history eve

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Jeyaraj, Daniel. "Migration and the Making of Global Christianity." International Bulletin of Mission Research 46, no. 2 (2022): 247–53. http://dx.doi.org/10.1177/23969393221073984.

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This book documents how Christian migrants from the origins of Christianity until 1500 helped establish Christianity as a world religion. Its sociohistorical methodology identifies and celebrates the contributions of ordinary Christian migrants in cross-cultural and transnational contexts. It argues that Christian missionary engagements are often incorrectly associated with empire and institutional authorities; in reality, however, most of the cross-cultural missionary work was done by ordinary Christian women and men who migrated for various purposes. This book thus embodies a new historiogra

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Yang, Guen-Seok. "Globalization and Christian Responses." Theology Today 62, no. 1 (2005): 38–48. http://dx.doi.org/10.1177/004057360506200105.

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Christian mission in Korea has changed under the influence of some of the recent effects of globalization, including the emergence of heterogeneous values and minority groups. These values and groups are minorities in Korean society as well as victims of globalization. Korean society and churches must seek to discover how the different values and groups can coexist peacefully and fruitfully in the globalization of Korean society. Although Christian mission in Korea has actively transformed itself in order to grapple with the new situation, new agendas demand additional theological and missiona

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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they develop

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A., Stella Mary. "SARAH TUCKER HIGHER SECONDARY SCHOOL, PALAYAMKOTTAI – A HISTORICAL VIEW." International Journal of Research – Granthaalayah 4, no. 6 (special edition) (2016): 14–19. https://doi.org/10.5281/zenodo.845764.

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Palayamkottai is one of the most important cities of Tamil Nadu. It is also called as oxford of south India. Palayamkottai is names as oxford of south India because of its educational Institutions. Many Educational Institutions were started in Palayamkottai during the periods of English. Many Christian Missionaries from European countries came over here and started many Educational Institutions to promote the standard of living of the people. Sarah Tucker Higher Secondary School was started with a vision of the women Education. It is premier Christian Institution in Palayamkottai. It was start

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Magdalena Rzym. "Dialog czy misja? Dokumenty misyjne Kościoła wobec dialogu międzyreligijnego." Annales Missiologici Posnanienses 24 (December 31, 2019): 101–18. http://dx.doi.org/10.14746/amp.2019.24.7.

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The Second Vatican Council opened a new perspective for interreligious dialogue for the Church. Theological reﬂ ection, including non-Christian religions, pointed out the elements of truth and holiness present in them and conﬁ rmed their value as preparation for the Gospel. This positive image of religion does not conﬂ ict with missionary activity. The conciliar and post-conciliar documents of the Church emphasize the constant validity of the missionary mission of Christians and indicate dialogue as one of the forms of mission. Signiﬁ cantly, the topic of interreligious dialogue is primarily a

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Gray, Richard, and Andrew F. Walls. "The Missionary Movement in Christian History." Journal of Religion in Africa 27, no. 1 (1997): 96. http://dx.doi.org/10.2307/1581882.

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Widdicombe, Peter. "Every Christian Migrant a Potential Missionary." Expository Times 133, no. 6 (2022): 263–64. http://dx.doi.org/10.1177/00145246211068335.

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Dim, Emmanuel U. "St. Paul, an inspiring leader of the Early Christian Communities (2 Cor 11:23-29) – Points for Reflection for Priests and Christian Leaders." Global Journal of Arts, Humanities and Social Sciences 10, no. 5 (2022): 1–14. http://dx.doi.org/10.37745/gjahss.2013/vol10n5pp114.

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St. Paul is often referred to as the most important and creative figure in the history of the early Church, as is evident from his life, works, missionary journeys and general evangelizational legacy. He was, in fact, the leading missionary of that early Christianity. But most Christians may not be fully aware of these noble facts, as Paul was also really notorious for his earlier brutal persecution of the same Church. This article aims at bringing out the laudable merits and legacy of this great apostle which remain exemplary for all Christians, especially the Christian leaders, to this day –

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Rakotonirina, Rachel A. "Re-Reading Missionary Publications: The Case of European and Malagasy Martyrologies, 1837-1937." Studies in Church History. Subsidia 13 (2000): 157–69. http://dx.doi.org/10.1017/s0143045900002842.

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In 1835 the missionaries of the London Missionary Society (LMS) were ordered by the Merina government in Antananarivo to leave Madagascar, only twenty-seven years after their mission had been established. In 1837 the first Malagasy Christian was killed because of her faith. The era of persecution against the internationally isolated Malagasy Christian community began in 1835 and continued sporadically until 1861 with the death of Queen Ranavalona I, whose reign had seen the introduction of anti-Christian legislation. Estimates of the number of Christians who died as a result of refusing to den

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Huang, Ziqi, Haixia Zhao, and Fan Yang. "Missionary’s Envision of Children in Late Qing China: Children’s Education and the Construction of Christian Discourse in Child’s Paper." Religions 15, no. 2 (2024): 232. http://dx.doi.org/10.3390/rel15020232.

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In the late Qing Dynasty, religious periodicals by Western missionaries were made legal in China, and subsequently became an important manner of their missionary cause. Among them, Child’s Paper 小孩月报 (1875–1881) by John Marshall Willoughby Farnham, a Protestant missionary from the United States, endeavoured to convert child readers by carrying children’s stories of moral and emotional education. By concentrating on the educational elements of Child’s Paper, this article inspects how conversion was achieved via the intertextual interpretation of Christian doctrines within these educational elem

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Mundadan, A. Mathias. "The Impact of the Portuguese on the Church in Kerala." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 42–60. https://doi.org/10.5281/zenodo.4255180.

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The encounter between the Christian West, represented by the Portuguese, and India was phenomenal. The Portuguese achieved the realization of their protracted hopes and dreams, not only in discovering India with its rich commercial resources but also in coming into contact with the Christians of In dia. The ‘discovery’ was the opening of a vast field for Christian expansion. It also marked the beginning of a new stage of existence for the Christians of India. They came to know more about the shape and form of the Christian world. The present article will concentrate more on th

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Jones, Arun W. "Indian Christians and the Appropriation of Western Civilisation in the Nineteenth Century." Studies in World Christianity 23, no. 1 (2017): 4–18. http://dx.doi.org/10.3366/swc.2017.0166.

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While the western Christian missionary desire to ‘civilise’ Christians from other cultures has been well documented and researched, the desire of local Christians to appropriate western civilisation in the face of missionary resistance to such appropriation has not been critically studied. This article examines debates in nineteenth-century North India missionary conferences between Indian Christians who wanted to adopt many accoutrements of western civilisation, and missionaries who wanted Indian Christians to retain as much of their Indian culture as possible. The article also looks at paral

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Stanley, Brian. "Mission and Human Identity in the Light of Edinburgh 1910." Mission Studies 26, no. 1 (2009): 80–97. http://dx.doi.org/10.1163/157338309x442317.

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AbstractChristian theology makes two bold claims relevant to the theme of reconciliation and human identity: first, that the propagation of the gospel of Christ offers the best prospect for reconciliation between human persons; and second, that human beings find their identity most completely by being "in Christ". These two claims are, however, hotly disputed. Both non-Christian writers (such as Jonathan Sacks) and Christian ones (such as S.J. Samartha) regard the Christian missionary project of conversion as a denial of the "dignity of difference", and hence as a serious obstacle to human rec

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Kavunkal, Jacob. "A Missionary Spirituality for Our Times." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2004, Vol 7/2 (2004): 73–88. https://doi.org/10.5281/zenodo.4288578.

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Being aware that a Christian life is the only Gospel that people will read, a genuine Christian becomes the city built on a moun tain that cannot be hidden. So a life in conformity with God’s will is more significant than an empty proclamation of Christ or even per forming o f  miracles in his name. Therefore, mission is not primarily an assignment to do something among others, but it is an imperative to live the Gospel, so that the very Christian life becomes a proclama- tion. It is a prophetic and contemplative way o f  life that becomes a consciousness raiser

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Kim, So Jung. "Speaking In-Between: Vernacular Spirituality of a Woman in Late Chosǒn Korea." Journal of Ecumenical Studies 58, no. 4 (2022): 564–85. http://dx.doi.org/10.1353/ecu.2022.a914308.

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precis: This essay presents a transcultural and transhistorical case that exhibits the impact of everyday language use in the practice of Christian spirituality, which stems from the biblical sermo humilis of late antiquity Christians, across and throughout the history of Christian mission and evangelism. In the specific case of Yi Suni, a Korean female martyr, I argue, this manner of sermo humilis kindles such Spirit-led influence in a mission field without a Western missionary’s intervention, as the Christian message spreads through the raw language of ordinary people. Even though there has

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Bazarov, Andrei A., Marina V. Ayusheeva та Svetlana V. Vasilieva. "Коллекции раритетной христианской литературы на монгольском языке в хранилищах Забайкальского края и Бурятии". Монголоведение (Монгол судлал) 14, № 4 (2022): 762–77. http://dx.doi.org/10.22162/2500-1523-2022-4-762-777.

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Introduction. The paper examines collections of rare Mongolian-language Christian editions housed at depositories of Zabaykalsky Krai and Buryatia. Goals. The study attempts a socioarchaeographic analysis of the mentioned collections at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS) and the Kuznetsov Zabaykalsky Krai Museum of Local History and Lore. Materials and methods. In terms of methodology, the work rests on ‘cognitive history’ and some aspects of historical phenomenology. The paper assumes a content analysis of the collections be instrumental both in identifying Chr

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Kang, Cheol-Gu, and Duk-Hoon Lee. "A Study on the Nanban Trade and the Jesuit Missionary Expulsion Order in Early Modern Japan." Korean-Japanese Economic and Management Association 103 (May 30, 2024): 29–40. http://dx.doi.org/10.46396/kjem..103.3.

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Purpose: This paper is an investigative study of the process from the introduction of flintlock guns by Polpogal trading ships in 1543, to Francisco Xavier's arrival in Japan six years later, to the edict expelling Jesuit missionaries in 1587. Research design, data, and methodology: This was the period when Nobunaga of Japan appeared and ruled the country, and Nobunaga committed suicide due to the Honno-ji incident and Hideyoshi Toyotomo became his successor. Then came the Azuchi-Momoyama period, when Hideyoshi unified Japan and there was serious conflict between trade with Portugal and Christ

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Kireev, Nikolai N. "From “Logos” to 言葉 (Kotoba): a linguo‑cultural interpretation of Christian lexicon in the translations of Saint Nicholas of Japan". Богословский сборник Тамбовской духовной семинарии, № 2 (31) (7 липня 2025): 212–25. https://doi.org/10.51216/2687-072x_2025_2_212-225.

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This article is devoted to the study of linguo-cultural aspects of conveying Christian terminology in the missionary translations of Saint Nicholas of Japan. The relevance of the topic is due to the growing scholarly interest in missionary methods connected with translating liturgical and sacred texts into the language of the converted people, as well as the need to comprehend and actualize the spiritual heritage of Saint Nicholas of Japan in the context of modern missionary service. During his missionary service, which lasted more than half a century, Saint Nicholas worked in difficult condit

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Escobar, Samuel. "Missions and Renewal in Latin-American Catholicism." Missiology: An International Review 15, no. 2 (1987): 33–46. http://dx.doi.org/10.1177/009182968701500203.

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Not enough attention has been paid to the impact of Catholic North American and European missionary work on the contemporary state of Christianity in Latin America. Another important aspect of recent missionary history is the effect of the Protestant missionary presence in Latin America on the Catholic Church there. This article makes an initial exploration into these processes, examining especially how Latin-American Catholicism is experiencing a change in three areas: a self-critical redefinition of the meaning of being a Christian, a fresh understanding of the Christian message in which the

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