Relevant bibliographies by topics / Faith missions movement

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Faith missions movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Faith missions movement"

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Ellis, Danielle. "Humble Thyself: The Imitation of Christ in Medical Missions." Christian Journal for Global Health 6, no. 2 (2019): 44–49. http://dx.doi.org/10.15566/cjgh.v6i2.315.

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Missions have been a part of the Christian faith since its genesis. Various approaches to transmitting the faith through missions have been implemented over time, some with unforeseen and frankly negative long-term political, social, and even theological consequences. In medical missions specifically, the consequences include the potential of compromised individual and collective health. These vulnerabilities make it essential to consider the theoretical and practical approaches with which we as Christians engage with our neighbors.
 Missiologists critically and theologically consider the
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Ariel, Yaakov. "A New Model of Christian Interaction with the Jews: The Institutum Judaicum and Missions to the Jews in the Atlantic World." Journal of Early Modern History 21, no. 1-2 (2017): 116–36. http://dx.doi.org/10.1163/15700658-12342538.

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The Institutum Judaicum represented a new movement in the realm of Christian interactions with the Jews. The mission, and the Pietist movement as a whole, proposed an alternative, non-supersessionist understanding of the Jews and their role in history. They made efforts to interact with that people and share with them the Pietist reading of the scriptures and a messianic vision for the End Times. While they considered their version of Christianity to be superior to the Jewish faith and maintained stereotypical images of Jews, they also militated for improvement of Christian treatments of Jewis
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Mayer, Brian. "Response to Laura Henry's review of Blue-Green Coalitions: Fighting for Safe Workplaces and Healthy Communities." Perspectives on Politics 9, no. 1 (2011): 111. http://dx.doi.org/10.1017/s1537592710003415.

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Both the labor and environmental movements have recently experienced significant crises of faith in their ability to mobilize enough popular support to carry on with their respective missions. At a 2004 meeting of the Environmental Grantmakers Association, a report entitled “The Death of Environmentalism” proclaimed that environmentalism as a special interest group had accomplished its goal of raising awareness but had ultimately failed to galvanize a sustainable social movement. Mirroring that debate within the environmental movement, in 2004 the Service Employees International Union called f
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Allen, Edward. "The Form and Function of Prayer in the Student Volunteer Movement, 1886–1914." Studies in World Christianity 25, no. 2 (2019): 187–201. http://dx.doi.org/10.3366/swc.2019.0256.

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The founders of the Student Volunteer Movement for Foreign Missions (SVM) repeatedly affirmed that prayer as a means of accessing the power of the Almighty God was at the foundation of its success. An examination of original sources for the SVM shows that many forms of prayer were practised and encouraged by the movement. Members of the movement sought to make formal prayer meaningful. Participants described how their prayers for provision were answered along the lines of the faith ministries of George Muller and Hudson Taylor. They described how prayer enabled them to be connected to other Ch
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Kling, David W. "The New Divinity and Williams College, 1793-1836*." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 195–223. http://dx.doi.org/10.1525/rac.1996.6.2.03a00040.

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The story is a familiar one, found in nearly every narrative text of American religious history In the summer of 1806, five Williams College students met in a grove of trees to pray for divine guidance and to discuss their religious faith and calling. While seeking refuge from a summer rainstorm under a haystack, Samuel J. Mills, Jr., and the other four students consecrated their lives to overseas missions. This incident, later publicized as the Haystack Prayer Meeting, became the pivotal event in the launching of American Protestantism's foreign missionary movement. Mills and several comrades
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Roberson, Rusty. "Enlightened Piety during the Age of Benevolence: The Christian Knowledge Movement in the British Atlantic World." Church History 85, no. 2 (2016): 246–74. http://dx.doi.org/10.1017/s0009640716000391.

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By the 1690s, a religious initiative for benevolence and reform had taken firm hold throughout both England and Scotland. For roughly the next fifty years, a coherent movement for enlightened piety operated in the British Atlantic world that would emphasize institutional stability, social reform, and personal improvement. Constituting this movement were transatlantic religious networks that established unprecedented personal and institutional partnerships among traditionally antagonistic religious rivals. These collaborators sought to cultivate piety through traditional forms such as the enric
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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.

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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must b
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Tetseo, Vesekhoyi. "The state of churches in Asia." Review & Expositor 115, no. 4 (2018): 579–91. http://dx.doi.org/10.1177/0034637318807495.

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Asia is home to more than four billion people and the major religions of the world. The gospel came from Asia, spread to the West, and returned to Asia. Although the history of Christianity in Asia is long, Christians remain a minority across the region. But churches continue to grow even in places that are hostile to the gospel, although they face critical issues like population explosion, poverty, hunger, migration, urbanization, and changing ecosystems, among others. There are also protracted challenges in terms of ideologies, religious fundamentalism, and within churches themselves, failur
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Sindawi, Khalid. "Al-Mustabsirūn, "Those Who Are Able To See The Light": Sunnī Conversion to Twelver Shī'ism in Modern Times." Die Welt des Islams 51, no. 2 (2011): 210–34. http://dx.doi.org/10.1163/157006011x574508.

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AbstractThe present study's objective is to analyze the phenomenon of the mustabsirūn in Twelver Shī'ism in modern times. The term mustabsir is used among (Twelver) Shī'ites to refer to someone who has left his previous faith, converted to Shī'ism and adopted its doctrines. In this study we inquire into the meaning of the term in general, in the Qur'ān and its commentaries, and as a specific term. We examine the motivation for conversion to Shī'ism, the types and status of converts and the reasons which drive them to convert, the pressures and threats which converts face from Sunnī circles and
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Mellor, Noha. "The Making of the Muslim Brotherhood’s Faith Brand." Middle East Law and Governance 13, no. 2 (2021): 196–214. http://dx.doi.org/10.1163/18763375-13020005.

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Abstract This article sheds light on the use of narrative within the realm of political Islam, taking the Muslim Brotherhood as a topical case study. The argument is that the Brotherhood media served as a faith brand that was based on a narrative aimed at mobilizing voters and supporters, both within Egypt and regionally. The article questions whether the Brotherhood media represent a coherent voice of the movement, and how the media have helped sustain, preserve, and distinguish the Brotherhood’s brand for nine decades. It is argued that the Brotherhood’s narrative and brand attributes have c
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Dissertations / Theses on the topic "Faith missions movement"

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Mpofu, Sifiso. "The ‘Third Wave’ Religious Right Movement and the growth of Zimbabwean Christianity : faith or economic response?" Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40279.

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This thesis is an historical analytical investigation and theological analysis of the fundamental trends of the ‘Third Wave’ Religious Right Movement and the growth of Zimbabwean Christianity. In an attempt to understand the appealing and growth factors of this religious movement in the Zimbabwean Church scene, the research focuses on the trends and behaviour of the Third Wave Religious Right Movement in Zimbabwe and the critical aspect of how this religious movement communicates the Christian faith to its audience. A critical thrust of the study is the question of whether the disciple
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Collins, Dane Andrew. "The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.

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The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theo
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Gunner, Gunilla. "Nelly Hall: uppburen och ifrågasatt : Predikant och missionär i Europa och USA 1882-1901." Doctoral thesis, Uppsala universitet, Missionsvetenskap, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3414.

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In 19th century Sweden women preached in the popular revival movements as they did in the other Nordic countries, in Great Britain and the United States. One of the most famous preachers in Sweden was Nelly Hall (1848–1916). Internal and external evidence of her public life is the main focus of the study, and in this way it seeks to uncover the origin of her inspiration and to specify her connection to the spiritual movements of the time, at the same time that it analyses the reception and the debate of women as preachers in the period when she was active. Nelly Hall studied at the Royal Schoo
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Chanda, Victor. "The Word and the Spirit : epistemological issues in the faith, health and wealth movement in Zambia." Thesis, 2013. http://hdl.handle.net/10500/10548.

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The Faith Movement is a religious mosaic since it is a multi-layered phenomenon which is coloured by several themes. These themes represent several areas of emphasis like: Blessing and Blessings, Power to declare, Prophetic anointing, connecting with the anointing, dominion, success and increase, sowing the seeds, as well as other ideas which are still evolving. The Word of Faith teachers have a very unique way of reading the Bible. They usually approach the text without consideration of its historical and cultural context. When they approach the biblical text they usually assign to it an ind
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Hurst, Barbara Simone. "Glaubens- und Kompetenzentwicklung durch Mentoring : eine empirisch-qualitative Arbeit am Beispiel des Missions Discipleship Trainings von Operation Mobilisation, Deutschland." Diss., 2016. http://hdl.handle.net/10500/22054.

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Text in German; abstract in German and English<br>In dieser Studie werden die Auswirkungen von Mentoring zur Förderung von Glaube und Kompetenzen innerhalb des einjährigen Jüngerschaftsprogrammes „Missions Discipleship Training“ von OM Deutschland untersucht. Zum einen wird erforscht, mit welchen Erwartungen die Teilnehmenden zum MDT kommen, zum anderen ihre Wahrnehmung der Mentoringtreffen, deren Inhalte und die Auswirkungen auf die Entwicklung von Glaube und Kompetenzen. Anhand des empirisch-theologischen Praxiszyklus wird sowohl die Planung und Durchführung sowie die Ergebnisse der qualita
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Spohn, Elmar 1967. "Die Allianz-Mission und der Bund Freier evangelischer Gemeinden (BFeG): die Geschichte ihrer Beziehung und deren theologische Begründung = The German Alliance-Mission and the Federation of Free evangelical Churches in Germany: the history of their relationship and its theological rationale." Thesis, 2007. http://hdl.handle.net/10500/2427.

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This thesis describes the unique transition of the German Alliance-Mission (GAM) from an interdenominational faith mission to a denominational church mission agency. This process was begun and developed by the affiliation on the Federation of Free Evangelical Churches in Germany (FFEC). The GAM was in the beginning stage an intentionally interdenominational mission agency. Their founding fathers Carl Polnick and Fredrik Franson were against denominationalism. Therefore they could not imagine approaching one particular denomination to work together. However, in the 1920's the GAM became m
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Lauche, Gerald. "The development of the “Sudan Pionier Mission” into a mission among the Nile-Nubians (1900-1966)." Thesis, 2015. http://hdl.handle.net/10500/20031.

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This study deals with modern mission history in north eastern Africa. When the rigid Islamistic Mahdi regime in the Sudan was defeated by an Anglo-Egyptian army in 1898, H G Guinness and K Kumm came to Aswan and initiated the Sudan Pionier Mission (SPM) in 1900. The SPM had its spiritual roots in the Holiness Movement and became an interdenominational German-based faith mission. Although the SPM was started in Aswan to advance from there to the south to evangelize animistic people groups in the Eastern Sudan, the SPM actually consolidated its work in and around Aswan for internal and external
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Van, Den Berg Jan Christoffel. "Die verband tussen ideaal en werklikheid ten opsigte van die funksionering van die pneumatika in der erediens van die AGS van Suid-Afrika." Thesis, 1997. http://hdl.handle.net/10500/16250.

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Text in Afrikaans<br>Summaries in English and Afrikaans<br>'n Onderskeidende kenmerk van die Pinksterbeweging (waarvan die AGS deel is) wat aan die begin van hierdie eeu tot stand gekom het, was die funksionering van die pneumatika (die geestelike gawes in 1 Korintiers 12:7-11 genoem) in die lewens van lidmate en in die liturgie van die erediens. Die opkoms van die Charismatiese beweging vanaf die sestigerjare het hierdie fenomeen opnuut onder die aandag van die kerk gebring. Histories blyk dit dat die funksionering van die pneumatika 'n integrale deel van die bemoeienis van God met die mens w
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Books on the topic "Faith missions movement"

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Faith movement in a global perspective. Allied Book Company, 2014.

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Fiedler, Klaus. Ganz auf Vertrauen: Geschichte und Kirchenverständnis der Glaubensmissionen. Brunnen Verlag, 1992.

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Brandl, Bernd. Ludwig Doll: Gründer der Neukirchener Mission als erste deutsche Glaubensmission. VTR, 2007.

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Klaus, Fiedler. The story of faith missions: [from Hudson Taylor to present day Africa]. Regnum Books International, 1994.

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Franz, Andreas. Mission ohne Grenzen: Hudson Taylor und die deutschsprachigen Glaubensmissionen. Brunnen Verlag, 1993.

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The missionary movement in Christian history: Studies in the transmission of faith. Orbis Books, 1996.

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Die Neukirchener Mission: Ihre Geschichte als erste deutsche Glaubensmission. Rheinland-Verlag, 1998.

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Conrad, Christa. Der Dienst der ledigen Frau in deutschen Glaubensmissionen: Geschichte und Beurteilung : with an extended English summary. Verlag für Kultur und Wissenschaft, 1998.

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Story of Faith Missions:. Paternoster Press, 1997.

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The Story of Faith Missions: Lynx/Regnum Studies in Evangelism Mission and Development (Lynx/Regnum Studies in Evangelism, Mission & Development). Chariot Victor Pub, 1994.

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Book chapters on the topic "Faith missions movement"

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"A New Missionary Movement:." In Interdenominational Faith Missions in Africa. Mzuni Press, 2018. http://dx.doi.org/10.2307/j.ctvh8r0hs.5.

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Kavunkal SVD, Jacob. "Mission and Evangelism." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0031.

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Until the middle of the twentieth century, churches in South and Central Asia were operating from a Western concept of mission: namely, saving souls by proclaiming the gospel. However, since the last quarter of the twentieth century, the kingdom paradigm provided a vision focused on an earth of mutual respect. It tells the story of the gospel transforming subhuman conditions. Mission is not directly church growth but rather, a vibrant kingdom reality. Prophetic mission is not a task than a vocation, dismantling not so much religious differences as the structures of dehumanisation, not confined to the ordained ministry. Missions is movement toward the periphery, with paternalistic mission giving way to a collective evangelism that reminds the church of its pilgrim nature. For Asian Christians, acknowledging the role of other religions is an invitation to follow Christ in his mission of the divine reign amidst a plurality of religions. However, when it comes to an explicit faith in the Lord Jesus, churches face discrimination and persecution. The churches of South and Central Asia are involved in mission not only with a sense of being sent by God but also as participating in God’s self reaching out.
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Wangyal, Tandin. "Bhutan." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0016.

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Bhutan is the only surviving monarchy in the Himalayas, having resisted any foreign colonial power. It is a predominantly Buddhist nation; Buddhism permeates all facets of their lives. Bhutan’s first exposure to Christianity came in 1627, with the visit of two Portuguese Jesuits, who were stymied by linguistic barriers. However, in the second half of the twentieth century Bhutan slowly opened up to medical missions that treated leprosy patients. From the 1960s Christians from Darjeeling and Kalimpong in India came to the country to work, and through their influence some Bhutanese came to faith in Christ. Late twentieth century/early twenty-first century conversions via ‘power encounters’ has led to a Pentecostal movement in Bhutan. In 2004 the Bhutan Council of Churches’ Fellowship (BCCF) was formed, in response to a need for local institutionalized unity. Translation work in the Tsanglha language began in 1989 and the New Testament was completed in 2009. A significant challenge lying ahead is the contextualisation of theology in Bhutan in relation to Buddhist culture. Work in this area can help to demonstrate that Christian Bhutanese are loyal citizens, with a valuable contribution to make to national life.
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Matovina, Timothy. "Leadership." In Latino Catholicism. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691139791.003.0005.

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This chapter argues that for many church officials, the fervent Hispanic Catholics in evangelization groups, apostolic movements, small faith communities, and youth ministries represent the organizational challenge of tapping into their leadership base and guiding it—or some would say controlling it—so that it remains faithful to a canonical vision of the Catholic Church's teachings and mission. Hispanic ministry leaders contend that a particularly urgent challenge is to form their grassroots counterparts in a broad ecclesial vision that transcends the bounds of their own movement or group and diminishes competition between fellow leaders. Another frequent concern is that many charismatic leaders are overly focused on the pursuit of affective religious experience and are ill equipped to deal with inevitable disappointments in their ministries and perceived defects in fellow church leaders, especially priests.
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Akinade, Akintunde E. "Indigenization, Translation, and Transformation in African Christianity." In The Oxford History of Protestant Dissenting Traditions, Volume IV. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0004.

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Africa has provided an auspicious context for religious reformation, renewal, and revival. Its landscape has been radically shaped by the dynamic forces of Christianity. African Christianity evokes a protean image that has been moulded by the interrelated processes of mission, conversion narrative, prophecy, and waves of spiritual independence. In contemporary times, Africa continues to serve as a living laboratory for creative religious movements and models. This paper analyses the importance of translation and indigenization in African Christianity and how the processes have influenced the dissenting tradition in this religious experience. Translation provided the impetus for genuine and creative appropriation of the Christian faith in Africa. The engine of faith was enabled by the conscious effort to rediscover Christian doctrines and formulas in familiar syntax, symbols, and concepts.
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Thompson, Todd M. "Inter-war Evangelicalism, Cambridge Student Missionary Enthusiasm and Anderson’s Mission to Evangelise Egypt." In Norman Anderson and the Christian Mission to Modernize Islam. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0003.

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This chapter follow’s Norman Anderson’s career as a missionary with the Egypt General Mission in Egypt from 1932 to 1939. It traces the influence of prominent missionary thinkers, Egyptian Christians and Islamic intellectuals on Anderson’s missionary strategy and his growing interest in Islamic reform. Anderson’s missionary strategy coalesced around evangelistic outreach to Egyptian students at Cairo University. In order to reach these students he attended classes in law, constructed a modern purpose-built house to host gathering near campus and wrote an apologetic for the Christian faith in Arabic aimed at sceptics and Muslims. Anderson also became fascinated with the movement to reform Egyptian law and began to study the Arabic writings of the leading teachers in Islamic law at the University.
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Stanley, Brian. "Is Christ Divided?" In Christianity in the Twentieth Century. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0007.

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This chapter examines the ecumenical movement. The twentieth century has sometimes been denominated by historians of Christianity as “the ecumenical century.” Narratives of the ecumenical movement typically begin with the World Missionary Conference, held in Edinburgh in June of 1910, which assembled some 1,215 Protestant delegates from various parts of the globe to devise a more effective common strategy for the evangelization of the world. Viewed with the benefit of hindsight, the Edinburgh conference has been widely identified as the birthplace of the formal ecumenical movement. Without it, there would be no World Council of Churches. Yet serious attempts to bridge divisions between Protestant Christians were already under way in India and China before 1910. Furthermore, the World Missionary Conference was precisely that—a gathering of mission executives and missionaries convened to consider questions of missionary policy. Delegates represented missionary agencies rather than churches, and discussion of questions of doctrine and church order was forbidden, in deference to the Church of England, whose endorsement would not have been given if the conference had been expected to discuss matters of faith and order with Nonconformists. The chapter then looks at the failure and success of the ecumenical movement.
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Stanley, Brian. "The Power of the Word and Prophecy." In Christianity in the Twentieth Century. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0004.

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This chapter traces a number of different trajectories whereby a religion emanating from Western societies became, in the course of the twentieth century, a faith rooted in the soil of West African or Melanesian societies. Catholic missions before Vatican II were fearful of unleashing the vernacular Bible on the laity and relied instead on a tightly controlled network of schools to grow a Christian community from childhood upwards. Conversion came not through sudden movements of indigenous revival and initiative, but through the steady growth in the numbers of school rolls and hence of the baptized. Meanwhile, Protestant mission schools were even more conscious than their Catholic counterparts of the dangers of mere head knowledge or forms of adherence to the church that appeared to lack strong personal conviction. The real point of education was that it opened the door to read the Bible for oneself, in one's own language, and thus laid the individual soul open to the regenerating power of the Spirit. However, reading the scriptures in one's own language was enough to permit individual and corporate appropriations of the Christian message that radically challenged European preconceptions. As vernacular translations exposed the extent to which European Christianity had denuded the biblical text of its prophetic and miraculous elements, Africans and Melanesians who had unusual charismatic gifts or mana sometimes assumed the mantle of the prophets and challenged their missionary mentors to join their many indigenous converts in believing their mighty works.
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Berger, David. "Introduction." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0001.

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This introductory chapter discusses how two propositions from which every mainstream Jew in the last millennium would have instantly recoiled have become legitimate options within Orthodox Judaism. First, a specific descendant of King David may be identified with certainty as the Messiah even though he died in an unredeemed world. Second, the messianic faith of Judaism allows for the following scenario: God will finally send the true Messiah to embark upon his redemptive mission. The true Messiah's redemptive mission, publicly proclaimed and vigorously pursued, will be interrupted by death and burial and then consummated through a Second Coming. While the vast majority of Jews instinctively recognize the alienness of these propositions, and the Rabbinical Council of America has declared that there is no place for such a doctrine in Judaism, contemporary Orthodox Jewry effectively legitimates these beliefs. A large segment of a highly significant Orthodox movement called Lubavitch, or Chabad, hasidism affirms that the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, who was laid to rest in 1994 without leaving a successor, did everything subsumed under proposition 2 and will soon return to complete the redemption in his capacity as the Messiah. This book is an account of this historic mutation of Judaism.
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Raja, Joshva. "United and Uniting Churches." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0022.

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In 1947, the Church of South India brought together Anglicans, Methodists, Presbyterians, Lutherans and Congregationalists. Since then, other churches have come together to form united churches in South Asian countries. Today the CSI is 4 million strong, within 15,000 congregations in 24 dioceses. The Church of North India (CNI) is a union of six churches and is spread out over northern, eastern, western, and mid-India. They grew from a sense of freedom from European institutions, a post-colonial fervour, and a global ecumenical movement. The Church of Pakistan, is the second largest church in the country after the Roman Catholic Church, called to unity in correspondence with the nationalistic movement in India. The Church of Bangladesh took shape through the Liberation War in 1971 uniting Anglicans and Presbyterians under the Church of Bangladesh. However, Christians from united churches are the most persecuted minorities. Christian fundamentalist groups from the USA and South Korea run public programmes against local faiths as part of their proclamation of the gospel. United churches must still address wage disparities, dependence on foreign donations, and following-up on education and social development in mission fields.
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