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Books on the topic 'Church Missionary Society. Niger Mission'

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Published: 4 June 2021
Last updated: 15 February 2022

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1

Azubuike, Nnaemeka. C.M.S. Niger Mission: The period of crisis (1880-1892). Awka, Anambra State, Nigeria: SCOA Heritage Systems, 2007.

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2

Wariboko, Waibinte E. Planting church-culture at New Calabar: Some neglected aspects of missionary enterprise in the eastern Niger Delta, 1865-1918. San Francisco: International Scholars Publications, 1998.

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3

Osborn, H. H. Revival: A precious heritage. Winchester: Apologia Publications, 1995.

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4

Easdale, Nola. Missionary and Maori: Kerikeri, 1819-1860 : Kiddy-Kiddy-- a church missionary establishment. Lincoln, N.Z: Te Walhora Press, 1991.

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5

Te Puna - a New Zealand mission station: Historical archaeology in New Zealand. New York, NY: Springer, 2008.

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6

Women with a mission: Rediscovering missionary wives in early New Zealand. Auckland, N.Z: Penguin Group (NZ), 2006.

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7

Keith, Cole. From mission to church: The CMS mission to the Aborigines of Arnhem Land, 1908-1985. Bendigo, Vic: K. Cole Publications, 1985.

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8

Maynooth mission to Africa: The story of St. Patrick's, Kiltegan. Dublin: Gill and MacMillan, 1991.

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9

Mission to the Upper Nile: The story od St Joseph's Missionary Society of Mill Hill in Uganda. London: Mission Book Service, St Joseph College, 1999.

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10

The ideal of the self-governing church: A study in Victorian missionary strategy. Leiden: E.J. Brill, 1990.

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11

A driven man: Missionary Thomas Samuel Grace 1815-1879 : his life and letters. Wellington, N.Z: Ngaio Press, 2004.

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12

Mohapeloa, J. M. From mission to church: Fifty years of the work of the Paris Evangelical Missionary Society and the Lesotho Evangelical Church, 1933-1983. Morija [Lesotho]: Morija Sesuto Book Depot, 1985.

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13

Oduyoye, Mercy Amba. The Wesleyan presence in Nigeria, 1842-1962: An exploration of power, control, and partnership in mission. Ibadan: Sefer, 1992.

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14

St. Columban's Foreign Mission Society., ed. With no regrets: Francis Vernon Douglas, SSC biography. Quezon City, Philippines: Claretian Publications, 1998.

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15

Protestantisch-westliche Mission und syrisch-orthodoxe Kirche in Kerala: Von den Anfängen bis 1840. Wiesbaden: Harrassowitz, 2011.

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16

Murchu, Padraig O. Na Colmbanaigh, 1963-2005. Baile Atha Cliath: Foilseachain Abhair Spioradalta, 2005.

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17

The Chinese batch: The Maynooth Mssion to China origins, 1911-1920. Dublin, Ireland: Four Courts Press, 1994.

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18

Shamans, lamas, and evangelicals: The English missionaries in Siberia. London: Routledge & Kegan Paul, 1985.

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19

Nottingham, William J. Origin and legacy of the Common Global Ministries Board: A history of the Christian Church (Disciples of Christ) in world mission. Nashville, Tennessee: Disciples of Christ Historical Society, 1998.

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20

Rohrer, James R. Keepers of the covenant: Frontier missions and the decline of Congregationalism, 1774-1818. New York: Oxford University Press, 1995.

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21

Rohrer, James R. Keepers of the covenant: Frontier missionsand the decline of Congregationalism, 1774-1818. New York: Oxford University Press, 1995.

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22

Church Missionary Society Archive: Section I-East Asia Mission: Parts 4-9 (Church Missionary Society Archive Series). Adam Matthew Publications, 1998.

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23

Stock, Eugene. Metlakahtla and the North Pacific Mission of the Church Missionary Society. BiblioBazaar, 2007.

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24

Stock, Eugene. Metlakahtla and the North Pacific mission of the Church Missionary Society. Book on Demand Ltd., 2013.

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25

Kolapo, Femi J. Christian Missionary Engagement in Central Nigeria, 1857–1891: The Church Missionary Society's All-African Mission on the Upper Niger. Palgrave Macmillan, 2020.

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26

Christian Missionary Engagement in Central Nigeria, 1857–1891: The Church Missionary Society's All-African Mission on the Upper Niger. Palgrave Macmillan, 2019.

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27

Found in Translation: Many Meanings on a North Australian Mission. University of Hawaii Press, 2018.

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28

Rademaker, Laura, Noelani Goodyear-Ka'ōpua, and April Henderson. Found in Translation: Many Meanings on a North Australian Mission. University of Hawaii Press, 2018.

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29

Middleton, Angela. Te Puna - A New Zealand Mission Station: Historical Archaeology in New Zealand. Springer, 2010.

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30

Stock, Eugene. Metlakahtla and the North Pacific Mission of the Church Missionary Society (Large Print Edition). BiblioBazaar, 2007.

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31

(undifferentiated), David Smith, and David Bebbington. Death or Glory: The Church's Mission in Scotland's Changing Society (Mentor). Mentor, 2001.

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32

(Editor), Kevin Ward, and Brian Stanley (Editor), eds. The Church Mission Society and World Christianity, 1799-1999 (Studies in the History of Christian Missions). Wm. B. Eerdmans Publishing Company, 1999.

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33

Women, Mission and Church in Uganda: Ethnographic Encounters in an Age of Imperialism, 1895-1960s. Taylor & Francis Group, 2017.

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34

1929-, Glen Robert, ed. Mission and moko: Aspects of the work of the Church Missionary Society in New Zealand, 1814-1882. Christchurch, N.Z: Latimer Fellowship of New Zealand, 1992.

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35

(Editor), Gerald H. Anderson, Robert T. Coote (Editor), Norman A. Horner (Editor), and James M. Phillips (Editor), eds. Mission Legacies: Biographical Studies of Leaders of the Modern Missionary Movement (American Society of Missiology Series). Orbis Books, 1995.

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36

Address delivered Feb. 19, 1866, at the parochial meeting of the St. James' Branch of the Missionary Society of the Diocese of Ontario. [Kingston, Ont.?: s.n.], 1994.

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37

Weitbrecht, Mary Edwards. Memoir of the Rev. John James Weitbrecht,: Late Missionary of the Church Missionary Society at Burdwan, in Bengal. Comprehending a History of the Burdwan Mission. HardPress, 2020.

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38

The journal of the Bishop of Montreal: During a visit to the Church Missionary Society's north-west America mission; to which is prefixed, by the secretaries, an introduction, giving an account of the formation of the mission and its progress to August 1848. 2nd ed. London: Seeley, 1986.

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39

Te Wiremu - Henry Williams: Early Years in the North. Huia Publishers, 2011.

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40

Presbyterian Church in Canada. Women's Missionary Society. W.D., ed. A lively story!: Dedicated with love and gratitude to all who, through the history of the mission societies that make up the WMS (WD) 1864-1989 answered the call to Go ... and Tell ... [Toronto: Women's Missionary Society (Western Division) of the Presbyterian Church in Canada, 1989.

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41

Woman's Foreign Missionary Society of the Presbyterian Church in Canada., ed. A Manual for the use of women offering for foreign mission work and for missionaries in connection with the Woman's Foreign Missionary Society of the Presbyterian Church in Canada. Toronto: Printed for the Society by the Presbyterian News Co., 1994.

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42

Laing, Catriona. Anglican Mission amongst Muslims, 1900–1940. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0017.

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On paper, Anglican mission to the Middle East in the first half of the twentieth century was a failure. Compared with other missionary efforts, conversion rates in the Muslim world were low. Despite rising hostility towards Western presence in the region, and especially in Egypt, this mission field attracted some of the brightest and most ambitious missionary minds of the early twentieth century. Among then was Constance Padwick, who travelled to Egypt with the Church Missionary Society to develop the evangelistic potential of Christian literature in the Muslim world. Through her work with the printed word and her encounter with the prayers and popular devotion of ‘ordinary’ people, Padwick used the ‘kinships’ she identified between Islam and Christianity to propose a new approach to Christian mission: one that called for prayer, print, and presence among Muslims.
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43

Zink, Jesse A. An Exilic Church. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0013.

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The Episcopal Church of South Sudan and Sudan (ECSSS) has been shaped by the experience of exile. A half-century of Anglican mission by the Church Missionary Society produced a Church that was of varied strength across the region. Two lengthy civil wars since Sudan’s independence displaced hundreds of thousands of southern Sudanese and led to Church growth, as refugees turned to Christianity in new ways. This was particularly true of the Dinka, southern Sudan’s largest ethnic group, who had long been uninterested in Christianity. In the midst of civil war in the 1980s and 1990s, Dinka showed new interest in Christianity and the Church exploded with growth. Church hierarchies have been tested by civil war, managing relations with rebel armies and governments, while also working for peace and reconciliation. The challenge for the ECSSS is to move from being a Church of the exiled to a Church of the returned.
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44

Wong, Wai Ching Angela, and Patricia P. K. Chiu, eds. Christian Women in Chinese Society. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.001.0001.

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This volume expands on the long-standing debates about whether Christianity is a collaborator in, or a liberating force against the oppressive patriarchal culture for women in Asia through the accounts of the Anglican church in China. Women have played an important role in the history of Chinese Christianity, but their contributions have yet to receive due recognition, partly because of the complexities arising out of the historical tension between Western imperialism and Chinese patriarchy. Single women missionaries and missionary spouses in the nineteenth century set the early examples of what women could do to spread the Gospel. The education provided to Chinese women by missionaries, which was expected to turn them into good wives and mothers, empowered the students and allowed them to become full participants not only in the Church but also in the wider society. Together, the Western female missionaries and the Chinese women whom they trained explored their newfound freedom and tried out their roles with the help of each other. These developments culminated in the ordination of Florence Li Tim Oi to priesthood in 1944, a singular event that fundamentally changed the history of the Anglican Communion. At the heart of this collection lies the rich experience of those women in the Anglican church, both Chinese and Western, who devoted their lives to their evangelizing and civilizing mission across mainland China and Hong Kong. Contributors make the most of the sources to reconstruct their voices and present sympathetic accounts of these remarkable women’s achievements.
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45

Kolapo, Femi James. Anglicanism in West Africa. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0006.

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This chapter examines the course of the transformation of the Anglican mission into an indigenous West African Anglican Church after the First World War. In general, coinciding with the wane and demise of European imperialism, paralleled by the withdrawal of the dominance of London Church Missionary Society and European missionaries, West African Anglicans have sought more or less successfully to redefine the identity of their local church to fit ever more closely with its new African locus. The specific contexts in each West African country where the Anglican Church has been established played significant roles in the nature of the process and its outcome. By the close of the period under analysis here, West African Anglicans have come to fully own their Church, taking full charge of its culture, structure, and doctrine, and are asserting a global leadership claim in the Anglican Communion.
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46

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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47

Womack, Deanna Ferree. Protestants, Gender and the Arab Renaissance in Late Ottoman Syria. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474436717.001.0001.

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The Ottoman Syrians - residents of modern Syria and Lebanon during the Ottoman Empire - formed the first Arabic-speaking Evangelical Church in the region. Protestants, Gender and the Arab Renaissance in Late Ottoman Syria offers a fresh narrative of the encounters of this minority Protestant community with American Presbyterian missionaries, Eastern churches and Muslims at the height of the Nahda (or Arab renaissance), from 1860 to 1915. Drawing on rare Arabic publications, the book challenges histories that focus on Western male actors. Instead it shows that Syrian Protestant women and men were agents of their own history who sought the salvation and modernization of Syria while adapting and challenging missionary teachings. These pioneers included scholars, poets, novelists, activists, school teachers, Protestant pastors, evangelistic preachers, Biblewomen, and public speakers. Such Syrian Protestants established a critical link between evangelical religiosity and the socio-cultural currents of the Nahda, making possible the literary and educational achievements of the American Syria Mission and transforming Syrian society in ways that still endure today. Locating Syrian Protestant narratives within American, Ottoman, and global histories, this book brings Middle Eastern Studies into conversation with the field of World Christianity and explores questions of American-Arab relations and gender roles in the Islamic world.
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