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Relevant bibliographies by topics / Missionary Movement

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Academic literature on the topic 'Missionary Movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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Journal articles on the topic "Missionary Movement"

1

Goheen, Michael W. "The Missional Church: Ecclesiological Discussion in the Gospel and Our Culture Network in North America." Missiology: An International Review 30, no. 4 (October 2002): 479–90. http://dx.doi.org/10.1177/009182960203000403.

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The Gospel and Our Culture Network is a fast growing and significant movement in North America that is devoted to the task of fostering a missionary encounter with North American culture. This movement is devoted to theological, cultural, and ecclesiological reflection to accomplish this goal. This paper analyzes Missional Church, a book that reflects the missionary ecclesiology of the movement. After placing the GOCN and the ecclesiology of Missional Church in historical context and describing its centering metaphor of “alternative community,” an appreciative critique is offered.

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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (March 2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.

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Judd, Stephen. "The Seamy Side of Charity Revisited: American Catholic Contributions to Renewal in the Latin-American Church." Missiology: An International Review 15, no. 2 (April 1987): 3–14. http://dx.doi.org/10.1177/009182968701500201.

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The article attempts to examine the contemporary Catholic missionary movement in Latin America in light of a new reading of Ivan Illich's controversial article, “The Seamy Side of Charity,” written in 1967. Contributions by the American missioner to the renewal of the Latin-American church and the raising of missionary consciousness are highlighted. These contributions stem from particular commitments to the poor in the peripheral areas of Latin America, and reveal aspects of the American national character in overseas cross-cultural mission.

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Gray, Richard, and Andrew F. Walls. "The Missionary Movement in Christian History." Journal of Religion in Africa 27, no. 1 (February 1997): 96. http://dx.doi.org/10.2307/1581882.

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Walls, Andrew F. "Eschatology and the Western Missionary Movement." Studies in World Christianity 22, no. 3 (November 2016): 182–200. http://dx.doi.org/10.3366/swc.2016.0155.

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The article considers the influence of eschatological concepts, especially in Puritan and Evangelical circles, on the development of Protestant missions from the early mission efforts among Native Americans to the mid-nineteenth century and notes the major changes introduced by a move from the expectation of a period of notable response to the Gospel to the expectation of the return of Christ to a worsening world. It is argued that very divergent eschatological expectations at different times brought stimulus and direction and that eschatology in African and Asian Christianity needs fuller investigation.

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Lee, Joseph Tse-Hei. "Watchman Nee and the Little Flock Movement in Maoist China." Church History 74, no. 1 (March 2005): 68–96. http://dx.doi.org/10.1017/s0009640700109667.

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The experience of Watchman Nee (Ni Tuosheng) and the Christian Assembly (Jidutu juhuichu or Jidutu juhuisuo) in Mainland China after the Communist Revolution of 1949 reveals the complexity of church and state relations in the early 1950s. Widely known in the West as the Little Flock (Xiaoqun), the Christian Assembly, founded by Watchman Nee, was one of the fastest growing native Protestant movements in China during the early twentieth century. It was not created by a foreign missionary enterprise. Nor was it based on the Anglo-American Protestant denominational model. And its rapid development fitted well with an indigenous development called the Three-Self Movement, in which Chinese Christians created self-supporting, selfgoverning, and self-propagating churches. But it did not share the highly politicized anti-imperialist rhetoric of another Three-Self Movement, the Communist-initiated “Three-Self Patriotic Movement” (sanzi aiguo yundong): self-rule autonomous from foreign missionary and imperialist control, financial self-support without foreign donations, and self-preaching independent of any Christian missionary influences. As the overarching organization of the one-party state, the Three-Self Patriotic Movement sought to ensure that all Chinese Protestant congregations would submit to the socialist ideology.

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Walls, Andrew F. "THE OLD AGE OF THE MISSIONARY MOVEMENT." International Review of Mission 76, no. 301 (January 1987): 26–32. http://dx.doi.org/10.1111/j.1758-6631.1987.tb01505.x.

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Flett, John G. "Prayer and Missionary Movement Beyond the Self." Spiritus: A Journal of Christian Spirituality 18, no. 2 (2018): 246–59. http://dx.doi.org/10.1353/scs.2018.0028.

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McClung, Grant. "Explosion, Motivation, and Consolidation: The Historical Anatomy of the Pentecostal Missionary Movement." Missiology: An International Review 14, no. 2 (April 1986): 159–72. http://dx.doi.org/10.1177/009182968601400203.

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In 1986 America's oldest Pentecostal denomination will celebrate its centennial, and the events at Azusa Street in 1906 will be recalled in an eighty-year celebration. It is significant, then, that this article recalls some of the early dynamics of the beginnings of the modern Pentecostal movement. The article demonstrates how the Pentecostal movement was decidedly missionary from its birth and asserts that the history of Pentecostalism cannot be rightly appreciated and understood apart from its missionary vision. Some of the theological motivations which produced the missionary fervor of early Pentecostals are integrated with a synopsis of how the movement eventually was consolidated into more organized missions structures.

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Morrison, Hugh. "British World Protestant Children, Young People, Education and the Missionary Movement, c.1840s–1930s." Studies in Church History 55 (June 2019): 463–78. http://dx.doi.org/10.1017/stc.2018.11.

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This article considers the evolving relationship between Protestant children, pedagogy and the missionary movement across the British world. From the 1840s, children were a central focus of missionary society philanthropy. By the time of the 1910 World Missionary Conference, missionary and denominational thinkers were consistently highlighting their strategic importance and the need for clear policy that was focused on children's education. This article traces the ways in which this emphasis developed, and the impact that it had among the children involved. It argues that the children's missionary movement was educational at heart, wherein philanthropy and pedagogy went hand in hand. In particular, over the long nineteenth century all the players consistently emphasized the importance of nurturing a ‘missionary spirit’, a notion that was primarily religious in intent but which in practice moved from pragmatic philanthropy to a more formalized emphasis on education and identity formation. The article introduces representative ways by which this was articulated, drawing on examples from a range of British world contexts in which different communities of Protestant children were engaged educationally and philanthropically in very similar ways.

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Dissertations / Theses on the topic "Missionary Movement"

1

Runnoe, Mary Jo. "Building a movement the Volunteer Missionary Movement /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Hood, Susan M. "Prayer of a missionary people." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Cliff, Norman Howard. "A history of the Protestant movement in Shandong province, China, 1859-1951." Thesis, University of Buckingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343518.

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Gabriel, Maria. "Journeys into transformation." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Haagen, Christopher. "Rebuilding the Quaker church Henry Hodgkin and the Progressive Quaker Missionary Movement of the 19th century /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1008.

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Bennett, John C. "Charles Simeon and the Evangelical Anglican Missionary Movement : a study of voluntaryism and church-mission tensions." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/26312.

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The historical reputation associated with Charles Simeon [1759-1836] is one of evangelicalism and churchmanship. As the vicar of Holy Trinity Church, Cambridge, and a Fellow of King's College, Simeon was the foremost evangelical clergyman in the Church of England during the late eighteenth and early nineteenth centuries. Simeon also became known for his efforts to call evangelicals in the Established Church to observe the discipline and order of the Church. Simultaneous with his emphasis on proper Anglican churchmanship, Simeon also contributed significantly to the development of the nineteenth century British missionary movement, a markedly voluntary phenomenon. While Simeon's involvement in the missionary movement was compatible with his evangelical theology, the voluntaryism of the evangelical missionary societies conflicted with his dedication to regular Anglican churchmanship. The paradox in Simeon's missionary agenda becomes apparent when his role in the formation of the Society for Missions to Africa and the East [later the Church Missionary Society] is considered. These tensions -- between Simeon's evangelicalism and his churchmanship -- are resolved through an understanding of his world-view. His evangelicalism predisposed Simeon in favour of the missionary movement, thus he affirmed the validity of missionary voluntaryism within the context of the Established Church. He reconciled his voluntary activities with his churchmanship through a commitment to general order in society, of which ecclesiastical order was a subset. If voluntary activity was carried on in a way that did not produce social disorder, and -- for Anglicans -- did not violate Church order unnecessarily, then voluntary activity was not harmful. Through the application of these values Charles Simeon was able to play a major role in the founding of the Church Missionary Society [CMS] in 1799.

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Benjamin, Keith Richard. "Missionary tendencies in the Methodist Church of Southern Africa, 1980 to 2000: a critical history." University of the Western Cape, 2015. http://hdl.handle.net/11394/4165.

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Magister Philosophiae - MPhil
The problem that will be investigated in this research project may be formulated in the following way: Which tendencies may be identified in the mission programmes of the Methodist Church of Southern Africa during the period from 1980 to 2000? This thesis will provide a critical historical overview of missionary tendencies in the Methodist Church of Southern Africa from 1980 to 2000 with particular emphasis on the Journey to a New Land Convocation held in 1995. From 2000, the Methodist Church of Southern Africa had begun to reconsider the changes implemented following the Journey to a New Land Convocation. It will investigate such tendencies in the light of the emerging ecumenical paradigm of Christian mission as postulated by David Bosch. I will argue that three phases may be identified in the focus of the mission of the Methodist Church of Southern Africa during this period, namely 1) a period of ecumenical involvement from 1980-1993, 2) the introduction of the process called a “Journey to a New Land” from 1993 to 1995 and 3) the impact of this process on the mission of the Methodist Church of Southern Africa from 1995 to 2000. The thesis will provide an overview and critical analysis of these phases in order to assess whether the emerging ecumenical paradigm of Christian mission as postulated by David Bosch is reflected in each of these phases. A literary review indicates that the missionary focus of the Methodist Church of Southern Africa does not reflect the emerging postmodern paradigm of working towards togetherness. Nor does it proclaim a vision of unity but shows a tendency towards denominational needs. It does not embrace a diversity thereby enriching its missionary focus to give substance to the emerging ecumenical paradigm but shows more divergence than integration. There is also clear evidence that it opted for a holistic rather than a pluralistic approach to defining its missionary focus.

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Brugh, Christopher Scott. "Theravāda “Missionary Activity”: Exploring the Secular Features of Socio-Politics and Ethics." TopSCHOLAR®, 2019. https://digitalcommons.wku.edu/theses/3119.

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The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism. In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”

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Chien, Joseph Yao-Cheng. "Missionary enigma the return of Hong Kong to China and the prospect for Christian mission /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Kim, Yang-Tae. "A holistic mission for the Korean Church : considered against the background of the 19th century western missionary movement in Korea." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683221.

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Books on the topic "Missionary Movement"

1

The missionary movement in American Catholic history. Maryknoll, N.Y: Orbis Books, 1998.

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Jeyaseelan, L. Impact of the missionary movement in Manipur. New Delhi: Scholar Pub. House, 1996.

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Tucker, L. Norman. Canada's missionary policy. Toronto: [s.n.], 1995.

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The Irish missionary movement: A historical survey, 1830-1980. Dublin: Gill and Macmillan, 1990.

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Deloris, Jones Maxine, and Richardson Joe Martin, eds. Education for liberation: The American Missionary Association and African Americans, 1890 to the Civil Rights Movement. Tuscaloosa: University of Alabama Press, 2009.

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6

Power and partnership: A history of the Protestant missionary movement. Eugene, Oregon: Pickwick Publications, 2013.

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7

Translation as mission: Bible translation in the modern missionary movement. Macon, Ga: Mercer, 1991.

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8

1957-, Weston Paul, ed. Lesslie Newbigin: Missionary theologian : a reader. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2006.

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9

A.B. Simpson and the Pentecostal movement: A study in continuity, crisis, and change. Peabody, Mass: Hendrickson, 1992.

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10

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

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Book chapters on the topic "Missionary Movement"

1

Twells, Alison. "Introduction: The Missionary Movement, the Local and the Global." In The Civilising Mission and the English Middle Class, 1792–1850, 1–24. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230234727_1.

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Krysko, Michael A. "“Win China for Christ through Radio”: Religious Broadcasting and the American Missionary Movement in Nationalist China." In American Radio in China, 126–53. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230301931_6.

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Ion, Hamish. "For the Triumph of the Cross: A Survey of the British Missionary Movement in Japan, 1869–1945." In The History of Anglo-Japanese Relations 1600–2000, 77–102. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230373600_5.

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Guth, Klaus. "The Pomeranian Missionary Journeys of Otto I of Bamberg and the Crusade Movement of the Eleventh to Twelfth Centuries." In The Second Crusade and the Cistercians, 13–23. New York: Palgrave Macmillan US, 1992. http://dx.doi.org/10.1007/978-1-137-06864-4_2.

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Noor, Farish A. "The Tablighi Jama`at in West Papua, Indonesia: The Impact of a Lay Missionary Movement in a Plural Multi-religious and Multi-ethnic Setting." In Proselytizing and the Limits of Religious Pluralism in Contemporary Asia, 65–80. Singapore: Springer Singapore, 2013. http://dx.doi.org/10.1007/978-981-4451-18-5_4.

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Derichs, Claudia. "1968 and the “Long 1960s”: A Transregional Perspective." In Re-Configurations, 105–15. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-31160-5_7.

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Abstract The year 1968 has a special meaning in some parts of the world, but other regions do not attach as much importance to it. While the view from Europe tends to assert the existence of a “global 1968,” the timeline may look quite different from another vantage point. This chapter addresses “1968 and beyond” or the “long 1960s,” as the period is often referred to, as a time of global transformations, but with particular local manifestations in terms of ideological underpinnings and legitimations for (violent) action. Israel’s defeat of Arab armies and Indonesia’s tragic events of the 1960s paved the way for a gradual strengthening of various Islamic missionary and activist movements that spread across both regions and gained huge mobilizing momentum subsequently. This period had vast repercussions for decades to come (e.g. in terms of “Islamization” in many countries around the globe).

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"The missionary movement." In The Rise of the Laity in Evangelical Protestantism, 181. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-86.

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"A New Missionary Movement:." In Interdenominational Faith Missions in Africa, 31–77. Mzuni Press, 2018. http://dx.doi.org/10.2307/j.ctvh8r0hs.5.

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Ahmad, Qeyamuddin. "Wahhabi Missionary Literature and Polemical Anti-Wahhabi Writings1." In The Wahhabi Movement in India, 280–95. Routledge, 2020. http://dx.doi.org/10.4324/9781003054047-10.

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Stanley, Brian. "The Theology of the Scottish Protestant Missionary Movement." In The History of Scottish Theology, Volume III, 51–63. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0004.

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In any survey of influential British missionary thinkers, Scottish names would occupy a prominent place. The Scottish contribution was not confined to those who served with the missions of the Presbyterian churches: some influential Scottish missionaries served with English societies, and some were not even Presbyterians. Nevertheless, five generalizations can be offered: (1) Scots Presbyterians opted to do mission through ecclesiastical structures, rather than through voluntary societies. (2) Scottish Presbyterian missions aimed to bring the entire life of Christian communities under the rule of Christ. (3) Scottish missionaries tended to insist that education was integral to the missionary task. (4) Scottish missionaries trained in the early nineteenth century drew deeply from the Scottish Enlightenment. (5) From the late nineteenth century, Scottish (like English) missionary theology was affected by philosophical idealism, though the mid-twentieth-century ascendancy of Barthianism may have helped to sustain the Scottish missionary movement in the turbulent post-war environment.

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