Relevant bibliographies by topics / Missionary conflicts

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

Academic literature on the topic 'Missionary conflicts'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Missionary conflicts"

1

Dunaetz, David R., and Ant Greenham. "Power or concerns: Contrasting perspectives on missionary conflict." Missiology: An International Review 46, no. 1 (November 8, 2017): 67–85. http://dx.doi.org/10.1177/0091829617737499.

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Among the consequences of conflicts between missionaries are a reduction in ministry effectiveness and an increase in the likelihood of missionary attrition. In contrast to perspectives of conflict management in Christian contexts which tend to focus on power (condemning the other party as sinful, enforcing submission to the hierarchical superior, or separation of the conflicting parties), the dual concern model of conflict management views conflict as an opportunity to understand each party’s concerns so that the two parties may cooperate and find solutions that correspond to the interests of both parties (Phil. 2:4). The dual concern model also predicts conflict behaviors (i.e., forcing, submission, or avoidance) when the interests of both parties are not considered. A qualitative analysis of data collected from present and former missionaries describing power issues (N = 34) indicates that the dual concern model of conflict management can be used to predict conflict behaviors and outcomes, even when conflicts are initially framed in terms of power. Recommendations for increasing cooperation between missionaries include better training in conflict management, the creation of mediation systems, and the development of an organizational culture that promotes cooperation.
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Okello, Belindah Aluoch, and Dorothy Nyakwaka. "Missionaries’ Rivalry in Kenya and the Establishment of St. Mary’s School Yala." African and Asian Studies 15, no. 4 (December 21, 2016): 372–92. http://dx.doi.org/10.1163/15692108-12341082.

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This article discusses the establishment of St. Mary School Yala, a school begun by the Mill Hill Missionaries as an incentive to attract potential African converts to Catholicism. The school was the outcome of fierce rivalry among missionary groups to spread their denominational faith. Provision of formal education became a popular method of enticing potential converts when colonialism took root as Africans then began flocking mission stations in search of this education to survive the colonial economy. Data for this study was collected from the Kenya National Archive, oral interviews, and from published works on missionary activity in their early years of settlement in Kenya. The study has applied Christian Apologetics theory in analysing the missionaries’ conflict which initiated the establishment of St. Mary’s School; and Dahrendorf’s Theory of Social Conflict in examining conflicts between missionaries, Africans and the colonial state which steered the later development of St. Mary’s School.
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Truong, Anh Thuan. "Conflicts among religious orders of Christianity: А study of Vietnam during the 17th and 18th centuries." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 369–78. http://dx.doi.org/10.21638/spbu17.2021.214.

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During the 17th and 18th centuries, the presence as well as activities of religious orders of Christianity in Vietnam, predominantly the Society of Jesus, Mendicant Orders (Franciscan Order, Dominican Order, etc.), and the Society of Foreign Missions of Paris, to establish or maintain and strengthen the interests of some Western countries’ (Portugal, Spain, France) missionary work in this country led to conflicts and disputes over the missionary area as well as the right to manage missionary activities among religious orders of Christianity. From 1665 to 1773, the Vietnamese Catholic Church witnessed protracted disputes and conflicts between Jesuits sponsored by the Portuguese and the Society of Foreign Missions of Paris backed by France. While contradictions between them remained unresolved, from the first half of the 18th century onwards, conflicts and disputes between the Spanish Franciscan Order and the missionaries of the Society of Foreign Missions of Paris continued to arise. This influenced the development of Christianity in Vietnam during this period. Based on original historical sources and academic achievements of Vietnamese scholars as well as international, this article applies two main research methods of the history of science (historical and logical methods) with other research methods (systemic, analysis, synthesis, comparison, etc.) to closely examine the “panorama” of the conflicts between the religious orders of Christianity that took place in Vietnam during the 17th and 18th centuries. The article analyzes the underlying and direct cause of this phenomenon, making certain contributions to the study of the relationship among religious orders in the process of introduction and development of Christianity in Vietnam, as well as the history of East-West cultural exchange in the country during this period.
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Hall, M. Elizabeth Lewis, and Betsy A. Barber. "The Therapist in a Missions Context: Avoiding Dual Role Conflicts." Journal of Psychology and Theology 24, no. 3 (September 1996): 212–19. http://dx.doi.org/10.1177/009164719602400303.

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Recent involvement of mental health workers in the task of world missions has led to greater awareness of the ethical challenges faced in this context. The challenge of avoiding dual role conflicts is addressed here. Dual role conflicts occur when the therapist's involvement with the client in a role other than that of therapist jeopardizes the client's well-being by interfering with the therapy or harming the client. The characteristics of the missions context that contribute to dual role conflicts are explored, followed by an examination of the ways in which dual roles can become problematic from a social psychology perspective. It is suggested that problems can occur when expectations between two roles are in conflict, when obligations from two roles are incompatible, or when the power inherent in the therapist role leads to ethical violations. Finally, five suggestions are offered for minimizing the adverse effects of dual roles on the missionary client and on the therapist.
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Johnson-Hill, Jack. "The Missionary-Islander Encounter in Hawaii as an Ethical Resource for Cross-Cultural Ministry Today." Missiology: An International Review 23, no. 3 (July 1995): 309–30. http://dx.doi.org/10.1177/009182969502300305.

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Drawing on archival research, this article interprets the initial interactions between American Congregational missionaries and Hawaiian Islanders in relation to basic value conflicts surrounding the abolition of the kapu (taboo) system within the Hawaiian society of the 1820s. It is argued that the missionaries were aware of these conflicts and acted, often unintentionally, in ways which implied “taking sides.” Although they sought the support of the expatriate business community, they also challenged oppressive dimensions of the indigenous authority structure regarding women and commoners. This emancipatory dimension of missionary praxis is suggestive of social ethical implications for cross-cultural ministry today.
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Parker, Charles H. "Converting souls across cultural borders: Dutch Calvinism and early modern missionary enterprises." Journal of Global History 8, no. 1 (February 18, 2013): 50–71. http://dx.doi.org/10.1017/s1740022813000041.

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AbstractThis study focuses on disputes among Dutch Calvinists (Reformed Protestants) in Asia and in Europe over how to administer the sacraments of baptism and communion to people with little or no exposure to Protestant Christianity. Historians have tended to view these conflicts as evidence of Calvinist rigidity and the incompatibility between Protestantism and non-European societies. When examined within global patterns of Christianization, however, it becomes clear that Calvinists had much in common with Roman Catholic missionaries in trying to convert people across cultural borders. All missionaries had to negotiate the inherent tensions between accommodation and orthodoxy in early modern missionary programmes. Many Calvinists on the missionary frontier, like their Catholic counterparts, opted for syncretistic strategies over objections from authorities in their religious heartland.
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Sychevsky, Anton. "OLD BELIEVERS IN THE EKATERINOSLAV DIOCESE AND ACTIVITIES OF ORTHODOX MISSION AT THE BEGINNING OF THE 20th CENTURY." Intermarum history policy culture, no. 7 (January 28, 2020): 115–35. http://dx.doi.org/10.33287/112007.

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The purpose of this study is to present the religious life of the Old Believers in the Ekaterinoslav diocese of at the beginning of the 20th century and analyze the specific nature of the Orthodox mission activities in their midst. The research methodology is based on the principles of historicism, consistency, author’s objectivity, as well as on general scientific (analysis, synthesis, concretization, generalization) and special historical (problem-chronological, historical-genetic, historical-typological) methods. The problem-chronological method has been employed to analyze the religious life of the Old Belief communities in the Ekaterinoslav diocese and reveal the religious policy of the official Orthodox Church towards the Old Believers in the specified period. The historical-genetic method has been applied to analyze the transformations of the Old Belief in the Ekaterinoslav diocese and examine the confessional policy of the Orthodox Church. The historical-typological method has been adopted to study the internal separation and conflicts in the Old Belief of the Ekaterinoslav diocese and consider the forms of religious policy implementation. The scientific novelty of the undertaken researchlies in the fact that for the first time the internal distribution of the Old Belief in the Ekaterinoslav diocese has been comprehensively studied, the course of the conflict between the okruzhniki and the neokruzhniki has been disclosed, the forms and methods of missionary activity of the official Orthodox Church have been presented. Conclusions. At the beginning of the 20th century, 10 000 Old Believers lived in the Ekaterinoslav diocese. The popovtsy represented the overwhelming majority; the neokruzhniki, the bespopovtsy, and the beglopopovtsy were made up groups. The relations with priests, whose actions provoked indignation among the parish, caused the internal conflicts in the communities. The case of the priest S. Tokarev gained special publicity. The conflict was acute in popovshchina, between the okruzhniki and the neokruzhniki, that gradually began to decline after the act of reconciliation in 1906. On the way to reconciliation, the community of the okruzhniki faced an alleged provocation against Archbishop Ioann. The «fight» against the Old Believers remained the priority in the activities of the Orthodox missionary. The diocesan missionaries were opposed both by the representatives of the clergy and the ordinary Old Believers, and the authorities, namely the Old Belief nachyotchiki K. Peretrukhin, V. Zelenkov, L. Pichugin, and others. Despite the high level of organization and activities of the missionary institute, the immediate success of the mission was limited.
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Boeninger, Stephanie. "Memory that ‘owes nothing to fact’: Friel's Implausible Missionary Priest in Dancing at Lughnasa." Irish University Review 48, no. 2 (November 2018): 236–49. http://dx.doi.org/10.3366/iur.2018.0352.

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Dancing at Lughnasa has been widely discussed as a memory play. Critics frequently analyze the way Michael's narration shapes the story he tells of five unmarried sisters living together in 1930's Donegal. Fewer critics, however, focus on Michael's representation of Father Jack, the missionary priest who returns after twenty-five years in Uganda. A surprisingly articulate anthropological observer who is more changed by the Ugandans than they by him, Father Jack defies the image of the missionary imperialist. Indeed, his portrayal conflicts with historical records. Father Jack's heterodox beliefs distress his family, but they find favor with postmodern audiences, eager to see Irish characters resist their part in the colonial enterprise. Friel's portrayal of Father Jack thus implicates the audience, not just Michael, in the play's selective memory.
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Mbaya, Henry. "Resistance to Anglican Missionary (umca) Activities in Southern Malawi in 1861." Exchange 46, no. 3 (September 1, 2017): 264–84. http://dx.doi.org/10.1163/1572543x-12341447.

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Abstract This paper recounts the encounter that occurred between the Anglican missionaries of the Universities Mission to Central Africa (umca) and the local Mang’anja people at Magomero, in Southern Malawi in 1861. It situates the encounter in the context of slave trade and local conflicts, and war between the Mang’anja and the Yao people in which the missionaries themselves were embroiled. The paper argues that, centred on the differences in perceptions, interpretations of issues that related to land, culture and religious worldviews, the encounter entailed some acts of resistance by the local Mang’anja people.
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Ruiu, Adina. "Conflicting Visions of the Jesuit Missions to the Ottoman Empire, 1609–1628." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 260–80. http://dx.doi.org/10.1163/22141332-00102007.

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Beginning in 1609, as a result of the Capitulations concluded between France and the Ottoman Empire, the French Jesuits launched their missionary work in Istanbul. Protected by the French ambassador, the French Jesuits defined themselves as both French subjects and Catholic missionaries, thus experiencing in a new and complicated geopolitical context the tensions that were at the core of their order’s identity in France, as elsewhere in Europe. The intricate story of the French Jesuit mission to the Ottoman Empire is here considered through two snapshots. One focuses on the foundational period of the mission in Istanbul, roughly from 1609 to 1615. A second one deals with the temporary suspension of the Jesuits’ mission in Istanbul in 1628. These two episodes illustrate multilayered and lasting tensions between the French and the Venetians, between the hierarchy of the Greek Orthodox Church and Western missionaries, and between missionaries belonging to different Catholic orders, between the Roman church’s centralism and state-funded religious initiatives. Based on missionary and diplomatic correspondence, the article is an attempt to reconstitute the way in which multiple allegiances provided expedient tools for individual Jesuit missionaries to navigate conflicts and to assert their own understanding of their missionary vocation.
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Dissertations / Theses on the topic "Missionary conflicts"

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Reitnauer, Otto Charles. "Anger and missionary-national relationships a selective study of patterns and process /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Thesis (M.A./Intercultural Studies)--Columbia Biblical Seminary and Graduate School of Missions, Columbia, S.C., 1995.
Abstract. Vol. 2 comprises the appendices. Includes bibliographical references (v. 1, leaves 140-149).
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Isaak, Silke. "Deutsche Missionare und afrikanische Initiationsriten in Südafrika vor 1939." Universität Leipzig, 2008. https://ul.qucosa.de/id/qucosa%3A33574.

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This volume deals with the relationship between German Protestant missionary societies and African initiation rites in what is now South Africa during the nineteenth and early twentieth centuries. It focuses upon the Moravian Church, the Berlin Mission and the Hermannsburg Mission, drawing upon the periodicals which these missionary societies published. It is shown that initiation rites in many cases constituted a major arena of conflict.
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Oppenshaw, Derek Leonard. "Conflict resolution and reconciliation within congregations." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/63030.

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The foundational hypothesis to this study is that congregations which have a healthy perception and a greater understanding of conflict will develop more effective responses to conflict that will translate into more effective conflict resolution and reconciliation. The process and sustainability of the development of a missional church, the context of the study, is pregnant with potential conflict. Untamed conflict has the propensity to retard, jeopardise or even destroy the development of a missional church. When conflict arises, it must be understood and dealt with theologically. The inherent problem is that conflict appears to be neither understood nor appreciated sociologically and theologically. This knowledge and praxis vacuum has the potential for conflict to translate into inappropriate or ineffective responses that do not always make for effective resolution and reconciliation. The research focuses mainly on an empirical study based on the four practical theological questions of Osmer (2008). Participants for this study were randomly selected from specific sectors of Methodist congregations in the wider Pretoria area. The research explores congregants’ perceptions, understanding and views of conflict; their responses to conflict; and some felt and observed outcomes of conflict. The presupposition is that the development of the local missional church would be more effective and efficient when the management and process of conflict resolution and reconciliation are well led and well managed. This study confirmed that conflict, despite its normalcy and necessity, carries a negative undertone and is mostly avoided in congregations. This is compounded by the evidence that there is little, if any, theological or scriptural understanding of conflict. There is also no indication that churches intentionally and purposefully educate their members to appreciate and understand conflict. In so doing, churches are harming their innate calling as the glory and manifestation of God’s divine grace through faith communities for the transformation of all peoples. Yet, the church understands the dangers of unhealthy conflict, and on occasion even expects conflict to arise, although deeming it inappropriate. Practical theological discernment is sought as to why this may be so and remedial action is proposed to address the problem of conflict within congregations.
Thesis (PhD)--University of Pretoria, 2017.
Practical Theology
PhD
Unrestricted
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Lundberg, Magnus. "Unification and Conflict : The Church Politics of Alonso de Montúfar OP, Archbishop of Mexico, 1554-1572." Doctoral thesis, Centre for Theology and Religious Studies, Lund University, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-86559.

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This dissertation focuses on Archbishop Alonso de Montúfar OP (ca. 1489-1572). It seeks to explore two decades of sixteenth century Mexican Church History mainly through the study of documents found in Spanish and Mexican archives. Born outside Granada in Southern Spain, just after the conquest from the Muslims, Alonso de Montúfar assumed teaching and leading positions within the Dominican order. After more than forty years as a friar, Montúfar was elected archbishop of Mexico and resided there from 1554 until his death eighteen years later. From the 1520s onwards, many missionaries went from Spain to Mexico in order to christianise the native inhabitants and to administer the church’s sacraments to them. Many of the missionaries were members of three mendicant orders: the Franciscans, the Dominicans, and the Augustinians. Alonso de Montúfar’s time as archbishop can be seen as a period of transition and a time that was filled with disputes on how the church in Mexico should be organised in the future. Montúfar wanted to strengthen the role of the bishops in the church organisation. He also wanted to improve the finances of the diocesan church and promote a large number of secular clerics to work in the Indian ministry. All this meant that he became involved in prolonged and very animated disputes with the friars, the members of the cathedral chapter, and the viceroy of Mexico. One chapter of this dissertation is devoted to a detailed study of Archbishop Montúfar’s role in the early cult of Our Lady of Guadalupe in Tepeyac, which today has become of the most important Marian devotions in the world.
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Hagberg, Mathias. "Sjukvårdsorganisationen vid svenska marina missioner." Thesis, Swedish National Defence College, Swedish National Defence College, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:fhs:diva-29.

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Försvarsmaktsorganisationen har varit i förändring sedan försvarsbeslutet 2004, då Försvarsmakten gick från ett invasionsförsvars till ett rörligt insatsförsvar. Denna nya inriktning innebär att de svenska enheter skall kunna genomföra uppdrag långt ifrån den svenska kusten och infrastruktur, vilket kan medföra en del nya intressanta frågeställningar.

Ett exempel på en sådan frågeställning är om de svenska enheterna är lämpliga för sådana uppdrag då det gäller att ta hand om och transportera eventuella skadade ombord. Har sjukvårdsorganisationen och Försvarsmakten medel till att transportera och ge adekvat vård vid större krissituationer internationellt?

Uppsatsen syfte är att genom ett organisationsteoretiskt perspektiv undersöka hur Försvarsmaktens förmåga att ta hand om skadade vid internationella missioner ser ut, samt vilka brister i organisationen som kan påvisas.

Den metod som har använts är den deskriptiva metoden tillsammans med fallstudier. Det som har studerats är svenska reglementen, doktriner samt den utländska Nato doktrinen AJP 4-10. Fallstudierna har utgjorts av ML 01-02 samt ME 01. Maslows teori om säkerhetsbehov har hela tiden verkat som utgångspunkt vid presenterande av fakta samt assisterande för att besvara frågeställningarna.

Slutsatsen som har dragits är att svenska enheter inte är direkt anpassade för denna verksamhet. Avsaknaden av egen helikopter är en av orsakerna. En bristande organisation kan ge en försämrad stridsmoral, vilket kan resultera i förödande konsekvenser för hela fartyget.


The Swedish armed forces have been through a big reformation since the Parliamentary Resolution 2004. The Resolutions biggest statement was that the armed forces should change from a invasiondefence to a mobile armed force. This means that Swedish troops and ships are meant to operate far from the Swedish coast line and infrastructure; this can give many new interesting problems.

One of these problems is if the Swedish units are fit for the missions that they now are entitled to take part in. I particularly if they have the capability to take care of injured personal far from Swedish infrastructure.

Have the medical organisation and the armed forces the right means to give adequate medical treatment and transportation?

The methods that the writer has used to solve these questions have been the descriptive method combined whit fall studies on ML 01-02 and ME 01. The literature consists part of reglements, doctrines both Swedish and domestic, in particular the Nato doctrine AJP 4-10. 

The conclusions that have been made are that the Swedish ships are not adjusted for this kind of missions, the abcens of the helicopter capability is one of the arguments for this. The effect of what this can mean for the soldier is a decreased will to fight, which can be drastic for the ship.

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Matulac, Cireneo E. "Exploring reconciliation in conflicting communities challenges to the Columban mission in Mindanao /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Sauer, Christof 1963. "Reaching the unreached Sudan Belt : Guinness, Kumm and the Sudan-Pioneer-Mission." Thesis, 2001. http://hdl.handle.net/10500/891.

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This missiological project seeks to study the role of the Guinnesses and Kumms in reaching the Sudan Belt, particularly through the Sudan-Pionier-Mission (SPM) founded in 1900. The term Sudan Belt referred to Africa between Senegal and Ethiopia, at that period one of the largest areas unreached by Christian missionaries. Grattan Guinness (1835-1910) at that time was the most influential promoter of faith missions for the Sudan. The only initiative based in Germany was the SPM, founded by Guinness, his daughter Lucy (1865-1906), and her German husband Karl Kumm (1874-1930). Kumm has undeservedly been forgotten, and his early biography as a missionary and explorer in the deserts of Egypt is here brought to light again. The early SPM had to struggle against opposition in Germany. Faith missions were considered unnecessary, and missions to Muslims untimely by influential representatives of classical missions. The SPM was seeking to reach the Sudan Belt via the Nile from Aswan. The most promising figure for this venture was the Nubian Samuel Ali Hiseen (1863-1927), who accomplished a scripture colportage tour through Nubia. Unfortunately, he was disregarded by the first German missionary, Johannes Kupfemagel (1866-1937). When the SPM failed to reach the Sudan Belt due to political restrictions, Kumm and the SPM board were divided in their strategies. Kumm planned to pursue a new route via the Niger River, seeking support in Great Britain rather independently. The SPM, holding on to Aswan, dismissed Kumm, and began to decline until it made a new start in 1905, but for a long time remained a local mission work in Upper Egypt. The Sudan United Mission however, founded by the Kumms in 1904, did indeed reach the Sudan Belt. An analysis of the SPM reveals its strengths and weaknesses. The SPM grew out of the Holiness movement and shared the urgency, which made faith missions successful, but also was the SPM's weakness, as it suffered from ill-preparedness. The SPM innovatively gathered together single women from the nobility in a community of service for missions under its chairman, Pastor Theodor Ziemendorff (1837-:1912).
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
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Paul, Charles Randall. "Converting the saints : an investigation of religious conflict using a study of Protestant missionary methods in an early 20th century engagement with Mormonism /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9965135.

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Walton, Karma Denise. "The Wesleyan Quadrilateral in conversation with The African Triple Heritage Thesis: developing a new theological resource to aid in coherent moral discourse between Ugandan and North American United Methodists." Thesis, 2019. https://hdl.handle.net/2144/37045.

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There is an ongoing crisis between Ugandan and North American United Methodists related to global missional partnerships and the financial ethics of international donor funds. For nearly a decade, these two parties worked together around the themes of global partnerships in mission and ministry. Today, these relationships are broken and communication has been severely impacted due to allegations of mismanaged funds on the episcopal level in East Africa. After reviewing existing literature focused on communication, moral decision-making, conflict resolution, and cultural and intercultural competency from both western and African perspectives, I invited two theological resources into a conversation. As parties involved in conflict address problems of communication and moral decision-making, the deeper issues of cultural and intercultural awareness can be examined. This research intentionally took a small step toward the larger goal of conflict forming a new theological resource for shared coherent moral discourse.
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Kalemba, Mymy. "The community development issues as missional challenges for Christian mission in Central African Republic." Thesis, 2017. http://hdl.handle.net/10500/23327.

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The community development issue faced by the Christian mission in Central African Republic was the topic of this work. Due to multiple insecurity and political instability causes, it has created many negatives effects, especially on the poor population and Christian Churches. Ideally, the Christian mission through the Ngoubagara Baptist Church when faced with Central African Republic tragic and successive socio-politic wars should have been to promote community development, peace, social justice, education for all, good health, national reconciliation, respect for human rights and to denounce all harm and discrimination against the human being. The church has a sacred mission to announce the gospel to all humanity and to assist the people towards the positive transformation of Central African Republic. This study will be of help to missiological scholars and to the church so that it may better carry out its prophetic and holistic missions according to God’s vision and with the purpose to change the Central African society. In fact, Christian church as well as Ngoubagara Baptist Church can be the voice of millions of voiceless people regarding poverty, joblessness, rebel wars and rethink community development issues. Through its missionary work, can be the main factor in transforming Central African Republic society, because, the church should “face the difficulties of the present time, not with ready-made answers or simplistic, over-simplifying ideologies, but with a realistic attitude and with discernment. This is the church’s duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel” (Czerny 2012:70). The church mission is supposed to be a continuation of Jesus Christ’s ministry, which is total salvation. However, human being development is a church work matter, in touching body, soul and spirit. The Ngoubagara Baptist Church’s prophetic and holistic mission duty should be the life and dignity of the Central African people. Then, missiology can promote community development where Christians can play an important leadership role. The lack of such leadership affects individuals and communities negatively. The church should be present in the world and guide the people.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Books on the topic "Missionary conflicts"

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Miriam, Taylor, ed. Edge of conflict: The story of Harry and Miriam Taylor. Camp Hill, Pa: Christian Publications, 1993.

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Kirkwood, Neville A. Independent India's troubled northeast, 1952-69: An Australian missionary's story. Queensland, Australia: Centre for the Study of Australia-Asia Relations, Faculty of Asian and International Studies, Griffith University, 1996.

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Middleton, William Haydn. Conflict and persecution: A comparative history of the Wesleyan Methodist Missionary Society in Jamaica and Hayti from its beginnings in 1789 until 1838. Birmingham: University of Birmingham, 2001.

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Appleby, R. Scott, Atalia Omer, and David Little, eds. The Oxford Handbook of Religion, Conflict, and Peacebuilding. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199731640.001.0001.

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This book provides a comprehensive, interdisciplinary account of the scholarship on religion, conflict, and peacebuilding. Extending that inquiry beyond its traditional parameters, the volume explores the legacies of colonialism, missionary activism, secularism, orientalism, and liberalism. While featuring case studies from diverse contexts and traditions, the volume is organized thematically, beginning with a mapping of scholarship on religion, violence, and peace. The second part scrutinizes challenges to secularist theorizing of questions of conflict transformation and broadens the discussion of violence to include an analysis of its cultural, religious, and structural forms. The third part engages contested issues such as religion’s relations to development, violent and nonviolent militancy, and the legitimate use of force; the protection of the freedom of religion in resolving conflicts; and gender as it relates to religious peacebuilding. The fourth part highlights the practice of peacebuilding through exploring constructive resources within various traditions, the transformative role of rituals, spiritual practices in the formation of peacebuilders, interfaith activism on American university campuses, the relation of religion to solidarity activism, and scriptural reasoning as a peacebuilding practice. It also offers extended reflections on the legacy of missionary peacebuilding activism and the neoliberal framing of peacebuilding schemes and agendas. The volume is innovative because the authors grapple with the tension between theory and practice, cultural theory’s critique of the historicity of the very categories informing the discussion, and the challenge that the justpeace frame makes to the liberal peace paradigm, offering elicitive, elastic, and context-specific insights for strategic peacebuilding processes.
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O'Hara, Alexander. Orthodoxy and Authority. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0008.

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The fight against religious deviance and heresy was among the missionary activities of Columbanus’s followers, but the struggle for orthodoxy was also a problem the community had to face, most notably during the Agrestius affair after his death. In 626 Eustasius of Luxeuil had to answer charges of religious deviance at a council in Mâcon. In the end, the abbot of Luxeuil and his counterpart were forced to reconcile, but the conflict still smoldered. This chapter sheds light on the tensions between the missions among the gentes and the role of allegations of heresy in the internal conflicts of the Columbanian community in the 620s against the backdrop of the wider worries about orthodoxy in the seventh century. It also addresses the textual dimension of the issue and tries to illuminate the reasons for how Jonas of Bobbio presents Eustasius and the Agrestius affair in the Vita Columbani.
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Young, P. N. F. India In Conflict - Missionary Work In India. Obscure Press, 2006.

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Santelli, Maureen Connors. The Greek Fire. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501715785.001.0001.

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This book examines the United States' early global influence as the fledgling nation that inserted itself in conflicts that were oceans away. It focuses on the American fascination with and involvement in the Greek Revolution in the 1820s and 1830s. That nationalist movement incited an American philhellenic movement that pushed the borders of US interests into the eastern Mediterranean and infused a global perspective into domestic conversations concerning freedom and reform. Perceiving strong cultural, intellectual, and racial ties with Greece, American men and women identified Greece as the seedbed of American democracy and a crucial source of American values. Grassroots organizations sent men, money, and supplies to aid the Greeks. Philhellenes, often led by women, joined efforts with benevolence and missionary groups and together they promoted humanitarianism, education reform, and evangelism. Public pressure on the US Congress, however, did not result in intervention on behalf of the Greeks. Commercial interests convinced US officials to remain out of the conflict. The book analyzes the role of Americans in the Greek Revolution and the aftermath of US involvement. In doing so, it revises understandings of US involvement in foreign affairs, and shows how diplomacy developed at the same time as Americans were learning what it meant to be a country, and what that country stood for.
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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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Reitnauer, Otto Charles. Anger and missionary-national relationships: A selective study of patterns and process. 1995.

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Jones, Cameron D. In Service of Two Masters. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503604315.001.0001.

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By the early 1700s, the vast scale of Spanish empire led crown authorities to rely on local institutions to carry out their political agenda, including religious orders like the Franciscan mission of Santa Rosa de Ocopa in the Peruvian Amazon. This book follows the Ocopa missions throughout the eighteenth and early nineteenth centuries, a period marked by events such as the indigenous Juan Santos Atahualpa Rebellion and the 1746 Lima earthquake. Caught between the directives of the Spanish crown and the challenges of missionary work on the Amazon frontier, the missionaries of Ocopa found themselves at the center of a struggle over the nature of colonial governance. This book examines the changes that Spain’s far-flung empire experienced from borderland Franciscan missions in Peru to the court of the Bourbon monarchy in Madrid, arguing that the Bourbon clerical reforms that broadly sought to bring the empire under greater crown control were shaped in turn by groups throughout the Americas, including Ocopa friars, the Amerindians and Africans in their missions, and bureaucrats in Lima as well as Madrid. Far from isolated local incidents, the book argues, these conflicts were representative of the political struggles over clerical reform occurring throughout Spanish America on the eve of Independence.
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Book chapters on the topic "Missionary conflicts"

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Akpanika, Ekpenyong Nyong. "Religious and Cultural Conflicts." In Handbook of Research on the Impact of Culture in Conflict Prevention and Peacebuilding, 249–66. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2574-6.ch015.

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Culture and religion are two important parts of human life that are highly emotional. People do everything to protect, defend, and keep their cultural and religious heritage no matter how primitive others may think it is. Failure to recognize the religious and cultural worldview of a people in the evangelization of such society often leads to a conflict of allegiance. This study is a critical appraisal of the Scottish missionary activities among the Efik people of Old Calabar, Nigeria. The effect of neglecting these cultural elements that would have acted as a bridge to the full acceptance of Christianity among the people was neglected. This rigid attitude was challenged by the emergence of some Independent African Churches that came as a substitute for the mission churches. The need for a new perspective on the interaction of culture and religion is therefore required if the world is to survive the current global religious conflicts.
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Turner, Alicia. "A Controversial Tour of Ceylon." In The Irish Buddhist, 197–222. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0010.

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In late 1909, the Sinhalese Buddhist activist Anagarika Dharmapala hosted the Irish Buddhist monk U Dhammaloka on a controversial tour of Ceylon (Sri Lanka). This tour is well-documented from many different perspectives: Dharmapala’s private diaries, his newspaper Sinhala Bauddhaya, the hostile colonial and missionary press, and transcriptions of Dhammaloka’s preaching. This chapter shows backstage tension between Dhammaloka and his hosts as they followed a punishing schedule of events drawing large audiences across Ceylon; conflict with Christians who wrote against the tour, attempted to disrupt it, and sought government intervention; and the actions of police and government. Dhammaloka’s abrupt departure from Ceylon appears as the culmination of these conflicts. The chapter offers a detailed insight into the day-to-day workings of contentious religious politics during the Buddhist revival.
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Berry, Jason. "The Great Fire and Procession for Carlos III." In City of a Million Dreams, 46–60. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0003.

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After decades as a French outback, New Orleans was reborn in the 1770s as a transhipment point for the American Revolution. Lt. Gen. Bernardo de Gálvez became acting governor in 1777. Gálvez recruited black soldiers and Native Americans to fight against the British in a successful campaign. Black militia leaders were awarded medals for their service and promoted, and New Orleanians of color began playing in a military band. The Cabildo functioned as both town council and judiciary, where members fought for political control. Conflicts arose between philanthropist Andres Almonaster y Roxas, provincial vicar Cirilo Sieni de Barcelona, acting governor Esteban Miró, and Spanish missionary priest (and commissioner of the Inquisition) Antonio de Sedella, ending with Sedella being exiled back to Spain. The Good Friday fire of 1788 destroyed much of the city, killing one and displacing thousands. Illness spread in the aftermath. The Spanish rebuilding efforts, led by Miró, preserved the layout of the original French city. Carlos III died in Madrid in 1788. Cabildo members in New Orleans planned a lavish state funeral that included the first account of musicians parading to honor the dead in New Orleans, a tradition that would eventually grow.
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Keeley, Theresa. "From Senator McCarthy’s Darlings to Marxist Maryknollers." In Reagan's Gun-Toting Nuns, 14–40. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750755.003.0002.

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This chapter points out how Maryknollers' evolving sense of mission and experiences in Latin America transformed them from allies in the 1950s to critics of the U.S. Cold War policy in the late 1960s and 1970s. It looks at the new church teachings from Vatican II and Medellín, the effects of U.S. policy, and living in Right-wing military dictatorships that influenced the Maryknollers' shift. It also identifies missioners located in Guatemala and Chile that found themselves in conflict with Latin American governments and conservative U.S. Catholics. The chapter focuses on Maryknoll's shift that challenged the meaning of U.S. Catholic missionary activity. It details how Maryknoll revisited the model that saw evangelization as missionaries' purpose and communism as the primary adversary after the Vatican II.
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Belvadi, Anilkumar. "Introduction." In Missionary Calculus, 1–25. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0001.

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Chapter 1 introduces the central argument of the book, namely, that the means Christian missionaries adopted in building certain evangelical institutions in colonial India modified the ends they sought to achieve through building them. Observing that there are no studies on colonial Sunday schools, the chapter notes that the relevant missionary archives have fewer records of doctrinal debates between Christians and non-Christians than of missionary concerns over the means required for institution-building. Consequently, in keeping with the data, the chapter proposes employing a methodology that entails studying “means” over “ends.” To do this, it proposes adopting the theoretical framework of sociologist Max Weber, which draws a distinction between “substantive” and “instrumental” rationality. In the present study, this pair of concepts is taken to denote the distinction between missionaries’ beliefs and worldview or values or “ends,” and the material and symbolic resources or “means” they deployed in building Sunday schools. Further, applying the theory of institution-formation presented by sociologists Peter Berger and Thomas Luckmann, it proposes that Sunday schools were atypical institutions. Yet, such schools were built on compromise, with American Protestant missionaries taking the lead, and with different Indian social groups also taking an active part. The chapter foreshadows how the book presents the ends/means conflict among Sunday school builders throughout the Victorian colonial period (1858–1901), and how the compromises they reached signify universal values that transcended sectarian and national boundaries. The chapter situates the book among other approaches to colonial studies, and makes a case for its novelty.
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Harris, Elizabeth J. "The evangelical Protestant missionary spatial imaginary." In Religion, Space and Conflict in Sri Lanka, 25–42. Routledge, 2018. http://dx.doi.org/10.4324/9780203732045-3.

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Harris, Elizabeth J. "The spatial impact of missionary schools." In Religion, Space and Conflict in Sri Lanka, 43–67. Routledge, 2018. http://dx.doi.org/10.4324/9780203732045-4.

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"8. World War I. Nationalism, Independence, and the Fate of the Missionary Enterprise." In Conflict, Conquest, and Conversion. New York Chichester, West Sussex: Columbia University Press, 2012. http://dx.doi.org/10.7312/teji13864-009.

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Long, Kathryn T. "An Invitation to Meet Dayomæ’s Kin." In God in the Rainforest, 80–96. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190608989.003.0006.

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This chapter covers the growing importance of the missionary-Waorani story among American evangelicals and events in Ecuador that led to an invitation for Rachel Saint, Elisabeth Elliot, and Elliot’s three-year-old daughter, Valerie, to visit Dayomæ’s extended family, the Wao kinship group that had killed the five missionaries. In the US, donations poured in to the Five Missionary Martyrs Fund, an account established for the widows and their children. The widows clashed with the three-man board who administered the fund, a conflict exacerbated by mid-twentieth-century gender norms. After Rachel Saint and Dayomæ returned to Ecuador from the US, gender norms also contributed to concerns over missionary women attempting to contact a group that had speared the five men. However, Dayomæ served as a cultural broker; Mintaca and Mæncamo were Dayomæ’s aunts; and the three Wao women made an exploratory trip to ensure that their family members would not kill.
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Helgen, Erika. "Saint, Fanatic, or Restorationist Hero?" In Religious Conflict in Brazil, 199–225. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300243352.003.0007.

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This chapter pays special attention to Frei Damião de Bozzano, a Capuchin missionary who gained the status of a popular saint. It analyzes how Frei Damião was one of the principal agents of northeastern anti-Protestantism, as his fire and brimstone sermons urged Catholics to purify their towns of the Protestant scourge. It describes the ways Protestants sought to portray Frei Damião as a dangerous religious fanatic who was on the verge of provoking a millenarian uprising in the supposedly backward Northeast. Protestants hoped to provoke the condemnation and repression of Frei Damião by ecclesiastical and civil authorities. It argues that at the same time he was gaining a reputation for being a mystical and religious figure, Frei Damião was working hard to present himself as a modern anti-Protestant agent who was laboring on behalf of his ecclesiastical and civil superiors.
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