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Books on the topic 'Commission of World Mission and Evangelism'

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Published: 4 June 2021
Last updated: 14 February 2022

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1

Hamel, Martin. Bibel, Mission, Ökumene: Schriftverständnis und Schriftgebrauch in der neueren ökumenischen Missionstheologie. Giessen: Brunnen Verlag, 1993.

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2

Gospel and Culture in the World Council of Churches and the Lausanne Movement with particular focus on the period 1973-1996. Uppsala, Sweden: Svenska institutet för missionsforskning, 2006.

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3

Preparing to serve: Training for cross-cultural mission. Pasadena, Calif: W. Carey Library, 1995.

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4

Stephen, Gaukroger. Your mission, should you accept it--: An introduction for world Christians. Downers Grove, Ill: InterVarsity Press, 1996.

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5

1938-, Boll Michael M., ed. The American military mission in the Allied Control Commission for Bulgaria, 1944-1947: History and transcripts. Boulder: East European Monographs, 1985.

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6

Strasser, Ulrike. Missionary Men in the Early Modern World: German Jesuits and Pacific Journeys. Amsterdam: Amsterdam University Press, 2020.

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7

Stepping forth into the world: The Chinese Educational Mission to the United States, 1872-81. Hong Kong: Hong Kong University Press, 2011.

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8

Emancipating the world: A Christian response to radical Islam and fundamentalist atheism. Seattle, Wash: YWAM Pub., 2012.

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9

Strober, Deborah H. Billy Graham: An oral and narrative biography. San Francisco, CA: Jossey-Bass, 2006.

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10

Inter Anglican Standing Commission on Mission and Evangelism. Communion in mission: Report of the Inter Anglican Standing Commission on Mission and Evangelism, 2001-2005 to the 13th meeting of the Anglican Consultative Council in Nottingham ; and the Interim report to ACC-12, "Traveling together in God's mission.". London: Anglican Communion Office, 2006.

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11

Stam, Ch Albert Jan. The church in relation to the world: A conceptual analysis of the church world relationship and a study of the use of performative language and discursive strategies in three documents of the World Council of Churches' Faith and Order Commission. Delft: Eburon, 2008.

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12

Stam, Ch Albert Jan. The church in relation to the world: A conceptual analysis of the church world relationship and a study of the use of performative language and discursive strategies in three documents of the World Council of Churches' Faith and Order Commission. Delft: Eburon, 2008.

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13

Jacques, Matthey, ed. Come Holy Spirit, heal and reconcile!: Called in Christ to be reconciling and healing communities : report of the WCC Conference on World Mission and Evangelism, Athens, Greece, May 9-16, 2005. Geneva, Switzerland: WCC Publications, 2008.

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14

Smith, Arthur Morley. The relationship of missionary to native material culture: The role of the Reverend Dr. Joseph Annand in the collection of native artifacts of Vanuatu. Toronto: The author, 1996.

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15

M, Goldstein Donald, and Dillon Katherine V, eds. God's samurai: Lead pilot at Pearl Harbor. Washington: Brassey's (US), 1990.

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16

M, Goldstein Donald, and Dillon Katherine V, eds. God's samurai: Lead pilot at Pearl Harbor. Washington, D.C: Brassey's, 2004.

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17

David, Miller. The Path and the peacemakers: The triumph over terrorism of the Church in Peru. London: Triangle, 2001.

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18

Dugort, Achill Island, 1831-1861: A study of the rise and fall of a missionary community. Dublin: Irish Academic Press, 2001.

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19

Longkumer, Atola. Mission, Evangelism, and Translation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702252.003.0014.

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This chapter provides broad brush strokes of Christian mission in the twentieth century, highlighting the emergence of native education, translation, native elites, and nationalism. It reviews the nature of charismatic Christianity, its engagement with expansive American Christianity and the unprecedented change contingent on the expansive globalization and revolution of technology. It surveys important themes such as: the demographic shift of Christianity, the rise of religio-cultural fundamentalism, women’s empowerment, the global movement of peoples, rising socio-economic inequality and conflicts of many types. In the face of a growing moratorium on Christian foreign missions, minority world missionary agencies were forced to deal with growing grass-roots missions movements, and to hand over agency of the Christian project in many localities around the world. Rising nationalist movements, fuelled by native educational efforts, informed a turn to contextualizing theologies, in which women and the Pentecostal upsurge have played an important role.
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20

(Editor), W. Stephen Gunter, and Elaine A. Robinson (Editor), eds. Considering the Great Commission: Evangelism And Mission in the Wesleyan Spirit. Abingdon Press, 2005.

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21

1947-, Gunter W. Stephen, and Robinson Elaine A. 1959-, eds. Considering the Great Commission: Evangelism and mission in the Wesleyan spirit. Nashville: Abingdon Press, 2005.

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22

(Editor), Georges Lemopoulos, ed. Not a Solitary Way: Evangelism Stories from Around the World (Wcc Mission). World Council of Churches, 1992.

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23

Culver, Robert D. A Greater Commission: The Broad Range of the Scriptural Mandate for World Evangelism. Wipf & Stock Publishers, 2001.

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24

Bradshaw, Bruce. Bridging the Gap: Evangelism, Development and Shalom (Innovations in Mission Series). Marc, 1994.

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25

(Editor), Vinay Samuel, and Chris Sugden (Editor), eds. Sharing Jesus in the Two-Thirds World (Lynx/Regnum Studies in Evangelism, Mission & Development). SPCK Publishing, 1992.

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26

Mission and Evangelism in a Secularizing World: Academy, Agency, and Assembly Perspectives from Canada. Pickwick Publications, 2019.

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27

Liacopulos, George P. Lights of the modern world: Orthodox Christian mission and evangelism in the United States. Light & Life Pub, 2000.

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28

Your Mission, Should You Accept It: An Introduction for World Christians. InterVarsity Press, 1997.

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29

Created For God's Mission: Fashioning a Great Commission Church for a 21st Century World. AuthorHouse, 2006.

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30

Clarke, Dr Holt A. Created For God's Mission: Fashioning a Great Commission Church for a 21st Century World. AuthorHouse, 2006.

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31

Window to the world: Extraordinary stories from a century of overseas mission 1900-2000. Faith & Life Press, 1999.

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32

Langerak, Ana. Spirit Gospel Cultures: Bible Studies on the Acts of the Apostles (Wcc Mission Series, No. 4). 2nd ed. World Council of Churches, 1996.

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33

Strober, Deborah Hart, and Gerald S. Strober. Billy Graham: A Narrative and Oral Biography. Jossey-Bass, 2006.

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34

Ana, Langerak, ed. Spirit, gospel, cultures: Bible studies on the Acts of the Apostles. Geneva, Switzerland: WCC Publications, 1995.

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35

Dillon, Katherine V., and Donald M. Goldstein. God's Samurai: Lead Pilot at Pearl Harbor. Potomac Books, 1992.

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36

Dillon, Katherine V., and Donald M. Goldstein. God's Samurai: Lead Pilot at Pearl Harbor. Potomac Books, 1992.

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37

Dillon, Katherine V., and Donald M. Goldstein. God's Samurai: Lead Pilot at Pearl Harbor (Brassey's Commemorative Series, Wwii). Potomac Books, 1990.

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38

Dillon, Katherine V., and Donald M. Goldstein. God's Samurai: Lead Pilot at Pearl Harbor (Brassey's Commemorative Series, Wwii). Potomac Books, 1990.

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39

Prange, Gordon W., Katherine V. Dillon, and Donald M. Goldstein. God's Samurai: Lead Pilot at Pearl Harbor (The Warriors). Potomac Books Inc., 2003.

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40

Christopher, Duraisingh, ed. Called to one hope: The Gospel in diverse cultures. Geneva: WCC Publications, 1998.

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41

undifferentiated, David Miller. The Path and the Peacemakers: The Triumph over Terrorism of the Church in Peru. Evangel Publishing House, 2001.

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42

Ghiobuin, Mealla C. Ni, and Mealla C. Ni Ghiobuin. Dugort, Achill Island, 1831-61: A Study of the Rise and Fall of a Missionary Community (Maynooth Studies in Irish Local History No. 39). Irish Academic Press, 2001.

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43

Ukah, Asonzeh. Expansion. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.54.

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Religions expand via many pathways, including mission activities, transmission of faith, conversion of non-members, and the constitution of new communities of believers. They also expand through military conquest, revival, and migration. Religions may expand geographically or doctrinally and ritually. In both ways, mission and revival activities are important strategies of expansion, which often incorporate migration and mobility of religious believers and preachers. Technologies of transportation and communication as well as a free market of goods and beliefs facilitate religious expansion. The Muslim group Tablīghī Jamā’at, founded in India in 1927, exemplify religious expansion by revival; while the Christian group Redeemed Christian Church of God, founded in Nigeria in 1952, illustrate religious expansion by evangelism. Increased democratization of religious authority means that believers generally, rather than leaders, are taking up the responsibility of spreading religious beliefs and practices around the world.
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44

Dutton, George E. Introduction. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293434.003.0001.

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This chapter introduces the book’s main figure and situates him within the historical moment from which he emerges. It shows the degree to which global geographies shaped the European Catholic mission project. It describes the impact of the Padroado system that divided the world for evangelism between the Spanish and Portuguese crowns in the 15th century. It also argues that European clerics were drawing lines on Asian lands even before colonial regimes were established in the nineteenth century, suggesting that these earlier mapping projects were also extremely significant in shaping the lives of people in Asia. I argue for the value of telling this story from the vantage point of a Vietnamese Catholic, and thus restoring agency to a population often obscured by the lives of European missionaries.
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45

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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46

Holmes, Janice. Methodists and Holiness. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0006.

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Nineteenth-century Britain saw the emergence of a variety of new Dissenting movements which cannot be regarded as belonging to older-established traditions. While some, such as the Brethren, have received considerable attention from historians, others are less well served; indeed, some have discouraged such investigation, partly because of their convictions regarding their divine origin. Consequently, an appreciation of them within their social and religious context has been difficult to achieve. This has been reinforced by the tendency to study such movements in isolation from one another. This chapter establishes where commonalities existed among these movements and between them and Dissent more generally. Those under review fall into several categories. Primitivists looked back to the New Testament as a golden age, from which all subsequent church history had been a decline. The Huntingtonians sought a restoration of a supposed New Testament pattern of spiritual experience. Other primitivists, who may also be called Restorationists, sought to re-establish a pattern of church life replicating that which they read off from the New Testament, or else reacted against such an approach on the basis that it was neither commanded nor possible. Another family of movements adopted a more pragmatic approach, since their primary concern was not the establishment of correct church order but effective evangelism and nurture. The chapter argues that there was a web of connections between these movements, and that they did not in fact develop in isolation from one another. While their pluriformity should not be understated, certain commonalities do emerge. All were suspicious of traditional theological learning. Most emphasized the need for personal conversion. Ecclesiologically, most believed in the sole authority of Scripture, the centrality of communion, the baptism of believers, plural unordained leadership, and often also the autonomy of local congregations; they also tended to be gathered churches. These movements usually began through secession from existing denominations, and this shaped their agenda. A tension felt by most lay between the call for separation from the world and the expression of the unity of all true believers; in several cases, the balance between purity and unity shifted over time. The way in which Scripture was seen as functioning in church life affected the extent and visibility of women’s involvement. Outreach was frequently directed at members of other denominations (who might be regarded as unconverted) as much as at the unchurched. While many of these movements appealed primarily to the working classes and the poor, some such as Brethren and Catholic Apostolics combined this with a middle-class element, and few were democratic in ethos. While there was often a cerebral element to their apologetic, most movements stressed the sovereign freedom of the Holy Spirit to act in and through members. Although their approach to Scripture as propositional truth and their sense of their own mission rendered them liable to division, they have remained a visible part of the British religious landscape to the present.
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