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Books on the topic 'Faith missions movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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Consult the top 24 books for your research on the topic 'Faith missions movement.'

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1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

Story of Faith Missions:. Paternoster Press, 1997.

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10

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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11

1939-, Masud Muhammad Khalid, ed. Travellers in faith: Studies of the Tablīghī Jamāʻat as a transnational Islamic movement for faith renewal. Leiden: Brill, 2000.

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12

Missionary Movement in Christian History: Studies in Transmission of Faith. T. & T. Clark Publishers, 2002.

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13

Faith On The Streets Christians In Action Through The Street Pastors Movement. Hodder & Stoughton General Division, 2014.

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14

Masud, Muhammad Khalid. Travellers in Faith: Studies of the Tablighi Jama at As a Transnational Islamic Movement for Faith Renewal (Social, Economic and Political Studies of the Middle East and Asia). Brill Academic Publishers, 2000.

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15

Gellman, Erik S. Black Freedom Struggles and Ecumenical Activism in 1960s Chicago. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039997.003.0010.

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This chapter explores how the Urban Training Center for Christian Mission's (UTC) innovative forms of urban mission speak to interrelated but distinct threads of historical scholarship that have focused upon connections between religion and social movements. Scholars have only begun to investigate how people in social movements might have understood and applied theological ideas in resistance to the economic and social inequality generated by American capitalism. Religion was essential to the 1960s civil rights movement, providing both an institutional base through African American churches and a wellspring of personal and collective faith. Analysis of the UTC's history reveals how one group of religiously inspired activists engaged with dominant social movements of the era—particularly, civil rights and Black Power—in a local context.

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16

King, David P. Godly Work for a Global Christianity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190280192.003.0004.

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This chapter explores American Christians’ engagement with global Christianity through the movement of money and the institutional evolution of mission societies, faith-based humanitarianism, and markets. Missions, international development, and other mediating forms of international engagement have often served as the place for American Christians’ encounter with the world and a broader global Christianity. These institutional forms have changed rapidly alongside rapid global Christian growth. Yet these evolving institutional and financial relationships not only impact people, profits, and power dynamics overseas but also affect the global outlooks of Americans at home as they envision the world and their own role in it.

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17

Faith Seeking Action: Mission, Social Movements, and the Church in Motion (Intercultural Studies). The Scarecrow Press, Inc., 2007.

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18

Lighting the Way: A 90-Day Journey in Sharing Your Faith. Beacon Hill Press, 2000.

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19

Smith, Suzanne. African American Religious Identities in the Twentieth Century. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.8.

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This chapter analyzes African American religious identity and practice in the twentieth century. Shaped by the Great Migration and the rise of mass culture, modern African American religious practice was both inventive and entrepreneurial. Although mainline denominations continued to dominate, Pentecostal and Holiness churches gained popularity through the rise of storefront churches, a refuge for southern migrants in the urban North. In addition, new religious movements such as the Moorish Science Temple of America, the Nation of Islam, and Father Divine’s Peace Mission Movement offered followers the opportunity to create entirely new religious and ethnic identities for themselves. The rise of radio and television transformed African American evangelism and eventually produced the era of the megachurch exemplified by the careers of Reverend Ike and T. D. Jakes. Modern African American religions competed in a spiritual marketplace that cultivated imaginative faith practices and met the material needs of their followers.

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20

McGrath, Alister. Anglicanism and Pan-Evangelicalism. Edited by Mark Chapman, Sathianathan Clarke, and Martyn Percy. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199218561.013.24.

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This chapter considers the emergence of the complex relationship between Anglicanism and a broader evangelical movement (often known as ‘pan-evangelicalism’) which transcends denominational boundaries. The origins of this relationship goes back to the sixteenth century, but became especially important from the eighteenth century onwards as a result of the ‘evangelical revival’ in England, and its extended influence. The expansion of British colonial power was an important factor in consolidating and extending an evangelical influence within Anglicanism, especially on account of the role of entrepreneurial individuals and mission societies in propagating the Christian faith. The chapter concludes with reflections on the future of this relationship, given contemporary developments within both Anglicanism and evangelicalism.

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21

Geismer, Lily. Political Action for Peace. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691157238.003.0006.

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This chapter demonstrates how the Vietnam War forced residents to grapple with the central role of defense spending in shaping the economy and labor market of the Route 128 area. The MIT scientists and Raytheon engineers who got involved in activities such as the McCarthy campaign and anti-ABM (antiballistic missiles) movement exposed their complex position about the dependency of their professions on defense spending. These attitudes challenge the assumption that residents of Cold War suburbs who worked in defense-related industries, regardless of partisan affiliation, were uniformly and reflexively supportive of national security issues. The decision of some of this contingency to voice their opposition to the war through electoral politics underscores their faith in the liberal ideal of working within the system to create change, which would have a reverberating impact on the direction of liberalism, the Democratic Party, and the antiwar cause.

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22

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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23

Berger, David. Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.001.0001.

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The focus of this book is the messianic trend in Lubavitch hasidism. It demonstrates how hasidim who affirm the dead Rebbe's messiahship have abandoned one of Judaism's core beliefs in favour of adherence to the doctrine of a second coming. At the same time, it decries the equanimity with which the standard-bearers of Orthodoxy have granted legitimacy to this development by continuing to recognize such believers as Orthodox Jews in good standing. This abandonment of the age-old Jewish resistance to a quintessentially Christian belief is a development of striking importance for the history of religions and an earthquake in the history of Judaism. The book chronicles the unfolding of this development. It argues that a large number, almost certainly a substantial majority, of Lubavitch hasidim believe in the Rebbe's messiahship; a significant segment, including educators in the central institutions of the movement, maintain a theology that goes beyond posthumous messianism to the affirmation that the Rebbe is pure divinity. While many Jews see Lubavitch as a marginal phenomenon, its influence is in fact growing at a remarkable rate. The book analyses the boundaries of Judaism's messianic faith and its conception of God. It assesses the threat posed by the messianists of Lubavitch and points to the consequences, ranging from undermining a fundamental argument against the Christian mission to calling into question the kosher status of many foods and ritual objects prepared under Lubavitch supervision. Finally, it proposes a strategy to protect authentic Judaism from this assault.

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24

Morgan, D. Densil. Spirituality, Worship, and Congregational Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0022.

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The chapters in this volume concentrate on the Dissenting traditions of the United Kingdom, the British Empire, and the United States. The Introduction weaves together their arguments, giving an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Yet any treatment of the subject must begin by recognizing the difficulties of spotting ‘Dissent’ outside the British Isles, where church–state relations were different from those that had originally produced Dissent. The chapter starts by emphasizing that if Dissent was a political and constitutional identity, then it was a relative and tactical one, which was often only strong where a strong Church of England existed to dissent against. It also suggests that in most parts of the world the later nineteenth century saw a growing enthusiasm for the moral and educational activism of the state, which plays against the idea of Dissent as a static, purely negative identity. The second section of the Introduction suggests identifying a fixation on the Bible as the watermark of Dissent. This did not mean there was agreement on what the Bible said or how to read it: the emphasis in Dissenting traditions on private judgement meant that conflict over Scripture was always endemic to them. The third section identifies a radical insistence on human spiritual equality as a persistent characteristic of Dissenters throughout the nineteenth century while also suggesting it was hard to maintain as they became aligned with social hierarchies and imperial authorities. Yet it also argues that transnational connections kept Dissenters from subsiding into acquiescence in the powers that were. The fourth section suggests that the defence and revival of a gospel faith also worked best when it was most transnational. The final section asks how far members of Dissenting traditions reconciled their allegiance to them with participation in high, national, and imperial cultures. It suggests that Dissenters could be seen as belonging to a robust subculture, one particularly marked by its domestication of the sacred and sacralization of the domestic. At the same time, however, both ‘Dissenting Gothic’ architecture and the embrace by Dissenters of denominational and national history writing illustrate that their identity was compatible with a confident grasp of national and imperial identities. That confidence was undercut in some quarters by the spread of pessimism among evangelicals and the turn to premillennial eschatology which injected a new urgency into the world mission. The itinerant holiness evangelists who turned away from the institutions built by mainstream denominations fostered Pentecostal movements, which in the twentieth century would decisively shift the balance of global Christianity from north to south. They indicate that the strength and global reach of Anglophone Dissenting traditions still lay in their dynamic heterogeneity.

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