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Journal articles on the topic 'Missionary Movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Morrison, Hugh. "Protestant Children, Missions and Education in the British World." Brill Research Perspectives in Religion and Education 2, no. 2 (August 25, 2021): 1–122. http://dx.doi.org/10.1163/25895303-12340004.

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Abstract The British Protestant children’s missionary movement of the nineteenth and early- to mid-twentieth century was an educational movement, wherein philanthropy and pedagogy went hand in hand. Bringing an educational lens to bear on this group provides a more cohesive interpretive framework by which to make sense of the various elements than hitherto has been considered. As such, the Protestant children’s missionary movement emerges historically as a much more complex entity than simply a means of raising money or cramming heads full of knowledge. Across a range of geographic settings it acted as: a key site of juvenile religious and identity formation; a defining vehicle for the creation and maintenance of various types or scales of community (local, denominational, emotional, regional, national or global); a movement within which civic and religious messages were emphatically conflated (especially with respect to nation and empire); and in which children both participated in imperial or quasi-global networks of information exchange (especially as consumers of missionary periodicals) and became informed, active and responsive agents of missionary support in their own right.

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12

Angey, Gabrielle. "La mission dans les écoles turques du mouvement de Fethullah Gülen en Afrique subsaharienne." Social Sciences and Missions 29, no. 3-4 (2016): 343–74. http://dx.doi.org/10.1163/18748945-02903001.

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The aim of this article is to expose the missionary perspective of a Muslim Movement originating from Turkey, the Gülen movement, in its educative action in Subsharan Africa. We will underline the way the followers of this movement articulate a discourse of development to their educative mission in Africa. This article will also analyze the point of view of African students from the Gülen schools on the Gülen Movement’s mission.

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13

Nasonov, Alexandr Alexandrovich. "Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century." Samara Journal of Science 8, no. 1 (February 28, 2019): 170–74. http://dx.doi.org/10.17816/snv201981207.

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The paper considers the problems of the Christian doctrine spread in the context of incorporation into Russia and the cultural development of the Siberian territory. The object of the research is the Orthodox missionary; the subject is the specifics of the missionary activity of Orthodox adepts in interfaith relations and contradictions. The author sets a goal to determine the role of Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century. The paper focuses on the traditional and innovative tactical methods of improving preaching, which was transformed under the influence of changes in the state course with regard to national outskirts, and the intensification of confessional rivals. In the paper on the example of changes in the religious situation at the beginning of the XX century the author characterizes reaction of the Altai spiritual missioners to the public manifestation of the Burkhanist movement, which was a regional syncretic variation of Northern Buddhism. The author concludes that as a result of its purposeful activity, Orthodox missionary actualized the ideas of monotheism and messianism in the traditional religious consciousness of the indigenous people, but they were more successfully interpreted by Buddhist adepts in the dogma of Burkhanism. This fact contributed to the transition of missionary work from predominantly flexible methods of Christianization and to more hard and intensive methods of dogma spreading.

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14

Conforti, Joseph. "David Brainerd and the Nineteenth Century Missionary Movement." Journal of the Early Republic 5, no. 3 (1985): 309. http://dx.doi.org/10.2307/3122586.

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15

Shenk, Wilbert R. "Reflections On the Modern Missionary Movement: 1792-1992." Mission Studies 9, no. 1 (1992): 62–78. http://dx.doi.org/10.1163/157338392x00063.

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16

Плевако К. В. "ВІДОБРАЖЕННЯ МІСІОНЕРСЬКОЇ ДІЯЛЬНОСТІ ЩОДО ПРОТЕСТАНТСЬКОГО РУХУ В УКРАЇНІ У ЗВІТНІЙ ДОКУМЕНТАЦІЇ (1900-1917 рр.)." World Science 3, no. 5(57) (May 31, 2020): 29–32. http://dx.doi.org/10.31435/rsglobal_ws/31052020/7086.

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The research was conducted in order to highlight the sources of missionary activity on the Protestant movement in the Ukrainian lands and to establish the information potential of the analyzed documents. The methodological basis is based on the principle of historicism and objectivity. Research methods used: heuristic, method of analysis and synthesis, in particular, thematic and structural types of content analysis, methods of source analysis.The peculiarities of informative saturation of documents, as well as the nature of their informative orientation are determined. Problems of the history of the Protestant movement have been identified in reports, published articles of Orthodox missionaries. An objective assessment of the role of missionary societies in the religious, administrative and educational areas of their activities.According to the results of the research, the prospects of further scientific research of the history of Protestantism in the Ukrainian lands by introducing new sources into scientific circulation are outlined. In the course of the research, missionary periodicals were analyzed, and the influence of missionary journalism on the Protestant movement was revealed.

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17

Tollebeek, Jo, and Ruben Mantels. "Highly Educated Mission: The University of Leuven, the Missionary Congregations and Congo, 1885-1960." Exchange 36, no. 4 (2007): 359–85. http://dx.doi.org/10.1163/157254307x225034.

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AbstractThis article discusses the relationship between the Catholic University of Leuven and the missionary congregations during the period when they were involved in the Belgian colony of the Congo. Their relationship was successful and longstanding, thanks to local networks and interaction between the two institutions, as well as to their shared values and complementary strengths. The forms of cooperation in which they engaged ranged widely, from setting up student missionary movements and teaching programmes for missionaries to providing agricultural and medical university support at the mission stations; and from studying the colonial language experience of the missionary to large-scale cooperation as was the case with Lovanium. These examples indicate that the partnership was active both in Leuven and in the Congo. The missionary archives, however, reveal that the colonial reality could differ from the image that was created in official language and propaganda. From 1955 onwards, as the movement for independence was gaining strength, the process of decolonization set in and the cooperation collapsed.

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18

Ma, Wonsuk. "Discerning what God is doing among His People Today: A Personal Journal." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 36–46. http://dx.doi.org/10.1177/0265378809351792.

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This article begins with the personal faith journey of the author nurtured in Korean Pentecostalism. Christ is the best thing that can happen in life. The author’s faith journey becomes a missionary journey. It leads to the discovery that there are two types of mission: centred on ‘life after death’ (soul saving) and mission as struggle for ‘life before death’ (a just world). The next step is to realise that the two have to go together. The 20th-century mission has been marked by the World Missionary Conference of Edinburgh 1910 and the Pentecostal movement. The former has led to the ecumenical movement, which has truncated mission into the discussion on church unity. The missionary fervour of the Pentecostal movement has resulted in unprecedented expansion of Christianity in the global South but completely ignored Christian unity. Today we see signs of the two beginning to converge.

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19

Duncan, Graham. "ETHIOPIANISM IN PAN-AFRICAN PERSPECTIVE, 1880-1920." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 198–218. http://dx.doi.org/10.25159/2412-4265/85.

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This article surveys the origins, development and extent of Ethiopianism (part of the African Initiated Church Movement [AIC]) in Africa which was widespread throughout Africa during the ‘high’ imperial and missionary era (1880-1920) which is the main focus of this article. However, they appear to have a number of common features – response to colonialism, imperialism and the missionary movement, the response of nationalism in the political sphere and Pan-Africanism linked to Ethiopianism in the religious sphere. This article seeks to explore these sometimes indistinguishable features, through selected examples, in a novel way as a Pan-African movement.

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20

Gros, Jeffrey. "Ecumenical Connections across Time: Medieval Franciscans as a Proto-Pentecostal Movement?" Pneuma 34, no. 1 (2012): 75–93. http://dx.doi.org/10.1163/157007412x621725.

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Abstract In the long course of Christian history there have been many expressions of the action of the Holy Spirit in renewing the Christian Church through a variety of renewal movements. Two such movements are the twentieth-century Pentecostal movement and the thirteenth-century Franciscan movement. While there is no specific historical link one with the other, there are resources in the older movement, with its concern for direct human experience of Christ, its return to biblical poverty, a hope of renewing the church by a restoration of biblical holiness, its experience of gradually integrating its radical view of the end of time with the institutional church, and its impulsive missionary outreach, that offer many lessons for the newer movement as it serves worldwide Christianity.

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21

Garcev, I. A. "Российские миссионерские журналы о деятельности скандинавских религиозных миссий в конце XIX-начале XX века(Scandinavian missions in the materials of the Russian Orthodox magazines (from the late 19th and early 20th centuries))." Poljarnyj vestnik 1 (February 1, 1998): 133. http://dx.doi.org/10.7557/6.1436.

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The Russian Orthodox magazines - Pravoslavny Blagovestnik, Missio- nerskoe obozrenie, Amerikansky pravoslavny vestnik, and others - are important and interesting sources. These periodicals describe missionary activity in the late 19th and early 20th centuries. Naturally, these magazines were primarily concerned with the missionary attempts of the "Great Powers". But the work of Scandinavian missions was also covered. The material can be divided into three categories: historical reviews, statistics, and so-called "missionary problems". The reviews deal with the history of all influential Scandinavian missionary organizations - The Norwegian Missionary Society, The Norwegian Covenant Mission, The Danish Missionary Society, The Church of Sweden Mission. The statistical material - the number of missionary organizations and missionaries, native assistants, converts, financial support - offers a chance to compare Scandinavian missionary activity on an international scale. At the turn of the 19th century the problems between missionaries and native inhabitants became very topical. These problems, too, were touched upon in Russian religious magazines. On the whole, the role of Scandinavian missions in the missionary movement was evaluated in an objective manner.

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22

Judd, Stephen P. "Toward a New Self-Understanding: The U.S. Catholic Missionary Movement on the Eve of the Quincentennial." Missiology: An International Review 20, no. 4 (October 1992): 457–68. http://dx.doi.org/10.1177/009182969202000403.

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This article takes as its starting point the presence and evolving role of U.S. Catholic missioners in Latin America. The occasion of the 500 Years Commemoration provides an opportunity to reconsider this contemporary movement and its contribution to forging a church from the perspective of the poor in Latin America. It examines those internal and external factors that have shaped a new way of doing mission based on a recognition of “otherness” and develops some of the motivations that are unique to the North American experience. Awareness of these contributions together with challenges that arise out of the present moment form the backdrop for what is envisioned as an ongoing attempt to articulate the U.S. Catholic missionary movement both in Latin America and the United States.

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23

Mich, Katarzyna Anna. "Ruch misyjny wśród młodzieży akademickiej w okresie międzywojennym w ówczesnej refleksji teologicznej." Annales Missiologici Posnanienses, no. 22 (January 4, 2018): 115–33. http://dx.doi.org/10.14746/amp.2017.22.9.

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On the 90th anniversary of the creation of the Academic Missionary Movement in Poland, an attempt is made to analyze the theological reflection undertaken then with regard to the missionary commitment of students, which justified the involvement of young people in the mission and established its principles and scope of action.

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24

Pousson, Edward Keith. "A "Great Century" of Pentecostal/Charismatic Renewal and Missions." Pneuma 16, no. 1 (1994): 81–100. http://dx.doi.org/10.1163/157007494x00076.

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AbstractPentecostals and Charismatics make up what is probably the most missionary-minded segment of world Christianity today. What are the dynamics of this century-long movement of both Pentecostal and Charismatic Renewal that have converged to produce a worldwide missionary thrust? And on what grounds can we speak of the twentieth century as a "great century" of Pentecostal/Charismatic missions? These two questions launch and guide our discussion. The following related questions will also be addressed: What kind of missionary movement has emerged from the Charismatic Renewal in particular? How has Pentecostal missions impacted Charismatic missions, and what lessons can Charismatic missions learn from Pentecostal missions? What is the emerging Charismatic contribution to mission theology? The relationship between renewal and missions is the theme that unites this entire article.

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25

Avella, Steven M. "Book Review: The Missionary Movement in American Catholic History." International Bulletin of Missionary Research 23, no. 1 (January 1999): 38–39. http://dx.doi.org/10.1177/239693939902300113.

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26

Faul, Denis, and Edmund Hogan. "The Irish Missionary Movement: A Historical Survey 1830-1980." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 15, no. 1 (1992): 313. http://dx.doi.org/10.2307/29742550.

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27

Scherer, James A. "Book Review: The Missionary Movement in American Catholic History." Missiology: An International Review 28, no. 4 (October 2000): 516–17. http://dx.doi.org/10.1177/009182960002800424.

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28

Killingray, David. "THE BLACK ATLANTIC MISSIONARY MOVEMENT AND AFRICA, 1780s-1920s." Journal of Religion in Africa 33, no. 1 (2003): 3–31. http://dx.doi.org/10.1163/157006603765626695.

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AbstractOver a period of 150 years African American missionaries sought to spread the Christian Gospel in the 'Black Atlantic' region formed by the Americas, Africa and Britain. Relatively few in number, they have been largely ignored by most historians of mission. As blacks in a world dominated by persistent slavery, ideas of scientific racism and also by colonialism, their lot was rarely a comfortable one. Often called, by a belief in 'divine providence', to the Caribbean and Africa, when employed by white mission agencies they were invariably treated as second-class colleagues. From the late 1870s new African American mission bodies sent men and women to the mission field. However, by the 1920s, black American missionaries were viewed with alarm by the colonial authorities as challenging prevailing racial ideas and they were effectively excluded from most of Africa.

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Kim, Rebecca Y. "Why are missionaries in America? A case study of a Korean mission movement in the United States." Missiology: An International Review 45, no. 4 (May 18, 2017): 426–40. http://dx.doi.org/10.1177/0091829617701086.

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Why are missionaries coming to the United States? Why is the country that is a top missionary-sending nation also a top missionary destination? Based on an in-depth case study of one of the largest missionary-sending agencies in South Korea that sends many of its missionaries to the United States, this article explores five reasons for the phenomena of missionaries in America. These factors include the perennial importance of the Great Commission among impassioned majority-world evangelicals as well as their framing of the United States as a “great nation,” the “modern Rome,” and a dominant “Christian nation in crisis” in the late 20th century.

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30

Dugal, Alexandria. "Martha Jane Cunningham: A Women’s Missionary Society Pioneer." International Bulletin of Mission Research 42, no. 1 (April 11, 2017): 76–84. http://dx.doi.org/10.1177/2396939317700039.

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By the early twentieth century the Canadian women’s missionary movement had collectively become the largest women’s organization in North America. The Women’s Missionary Society of the Methodist Church of Canada (WMS), established in 1880, founded three girl’s schools in Japan to help meet the need for female education and to evangelize through these students. One of these schools was Shizuoka Eiwa Jo Gakkō of Shizuoka, whose first principal was Martha Jane Cunningham, a WMS missionary from Halifax, Nova Scotia. This article tells her life-story.

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31

Stanley, Brian. "‘Missionary Regiments for Immanuel’s Service’: Juvenile Missionary Organization in English Sunday Schools, 1841-1865." Studies in Church History 31 (1994): 391–403. http://dx.doi.org/10.1017/s0424208400013000.

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Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s missionary literature was almost non-existent. Such children’s missionary activity as did take place was confined largely to the children of church and chapel congregations; before the 1840s there was little perception of the vast potential for missionary purposes of the Sunday-school movement.

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32

Wu, Albert. "In the shadow of empire: Josef Schmidlin and Protestant–Catholic ecumenism before the Second World War." Journal of Global History 13, no. 2 (June 21, 2018): 165–87. http://dx.doi.org/10.1017/s1740022818000037.

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AbstractThis article examines the life and ideas of Josef Schmidlin, the founder of Catholic ‘missionary science’ and the most influential German Catholic missionary theorist of the first half of the twentieth century. An admirer of the German Protestant missionary theologian Gustav Warneck, Schmidlin often appears in the historiography as a forerunner of the Protestant–Catholic ecumenical collaboration that emerged after the Second World War. Yet a close examination of his writing reveals a vigorous critic of Protestantism and the Protestant ecumenical movement. A sceptic of transnational missionary organizations, he remained a firm supporter of the German nation and imperial project. This article gestures towards both the continuities and the discontinuities between the early attempts at fostering confessional cooperation between Protestants and Catholics and the later iterations. It also examines how nineteenth-century entanglements between missions and empire shaped the ideas of Catholic missionary theory during the interwar years.

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33

Byun, Chang Uk. "Ecumenical Bearings of William Carey in the Modern Missionary Movement." Mission and Theology 51 (June 30, 2020): 83–110. http://dx.doi.org/10.17778/mat.2020.06.51.83.

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34

Clear, Caitriona. "Review: The Irish Missionary Movement: A Historical Survey 1830–1980." Irish Economic and Social History 18, no. 1 (April 1991): 98–99. http://dx.doi.org/10.1177/033248939101800120.

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35

Zhu, Linlin. "Protestant Missionary Movement In Modern China A Review of Scholarship." Chinese Historians 2, no. 1 (December 1988): 41–45. http://dx.doi.org/10.1080/1043643x.1988.11876846.

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36

Moon, Steve Sang-Cheol. "The Protestant Missionary Movement in Korea: Current Growth and Development." International Bulletin of Missionary Research 32, no. 2 (April 2008): 59–64. http://dx.doi.org/10.1177/239693930803200202.

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37

Anoszko, Sergiusz. "Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons)." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.

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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process of the future Mormon missionary who preach the Gospel in various corners of the world. Missionary ministry is important in the life of each Mormon believer, even those who didn’t serve as a missionary, because it leaves a lasting imprint and affects the minds of the members of this new religious group for the rest of their lives.

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Huda, Miftahul. "Fundamentalisme Dan Gerakan Radikal Islam Kontemporer(Kasus Jama'ah lslamiyah di Indonesia)." ULUL ALBAB Jurnal Studi Islam 5, no. 2 (December 26, 2018): 76–94. http://dx.doi.org/10.18860/ua.v5i2.6160.

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The phenomenon of fundamentalism and radicalism at least can be seen in the case of Jemaah Jslamiyah in Indonesia. Whether or not Jemaah Islamiyah has a link with Al-Qaeda headed by Osama Bin Laden, obviously its movement has affiliations not only in Indonesia, but also in Malaysia, Singapore, and South Philippine, and even in Thailand, Burma, and Brunei. Jemaah lslamiyah is believed to be established by Abdullah Sungkar in Malaysia in /994/1995 for the aim of establishing an Islamic State. Jemaah lslamiyah is the realization of Hybrid ideology inspired by some other movements, such as Egypt Radical Moslem, Darul Islam Movement, Dewan Dakwah Islamiyah Indonesia (DDI). This movements view the effort of Christian missionary as a threat to Islam.

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Porter, Andrew. "Language, ‘Native Agency’, and Missionary Control: Rufus Anderson’s Journey to India, 1854-5." Studies in Church History. Subsidia 13 (2000): 81–97. http://dx.doi.org/10.1017/s0143045900002799.

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In the early years of the modern missionary movement there were many influences which turned minds towards support for the general principle and practice of reliance on ‘native agency’. Strategies of conversion such as those of the London Missionary Society and the American Board of Commissioners for Foreign Missions at work in the Pacific, which aimed at kings or other influential local leaders, at least implicitly allotted important roles to the leadership and example of highly-placed converts. Awareness of the scale of the missionary task in densely-populated regions, contrasted with the limits of the western missionary input, pointed to the need for delegation as quickly as possible. The Serampore missionaries, Alexander Duff and Charles Gutzlaff, all travelled early down that road. Financial crisis – manifested either locally as Dr John Philip found in South Africa, or centrally as when the Church Missionary Society decided in the early 1840s to withdraw from the West Indies - prompted inevitable questions about the possibilities for deployment of local agents, who were far cheaper than Europeans.

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Zúquete, José Pedro. "The Missionary Politics of Hugo Chávez." Latin American Politics and Society 50, no. 1 (2008): 91–121. http://dx.doi.org/10.1111/j.1548-2456.2008.00005.x.

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AbstractThrough the application of an analytical model categorized as “missionary,” this article examines the cultural and political-religious frames that sustain the leadership of Hugo Chávez. It demonstrates that missionary politics is a forceful presence in today's Venezuela, and should be understood as a form of political religion characterized by a dynamic relationship between a charismatic leader and a moral community that is invested with a mission of salvation against conspiratorial enemies. The leader's verbal and nonverbal discourses play an essential role in the development of such a missionary mode of politics, which seeks to provide the alienated mass of underprivileged citizens with an identity and a sense of active participation in national affairs. This study argues that purely utilitarian and materialistic explanations of Chávez's leadership fail to capture these soteriological dynamics in his movement.

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Mokienko, M. "Missionary ecclesiology in the early Pentecostal years." Ukrainian Religious Studies, no. 67 (May 28, 2013): 83–92. http://dx.doi.org/10.32420/2013.67.313.

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The most dynamic segment of the Protestant enclave of the twentieth century. consider the Pentecostal movement. His limits and variability have greatly corrected the global religious atlas. By some estimates, the number of followers of various Pentecostal communities reached the limit of millenia from 400 to 600 million followers75. Despite the doubts that may arise in the predictions of D. Barrett and others, it is difficult to deny that the success of Pentecostal / charismatic missionary activity in the second half of the twentieth century was spectacular.

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Eshun, Daniel Justice. "Speaking for Ourselves: The Ghanaian Encounter with European Missionaries – Sixteenth–Twenty-first Centuries." Mission Studies 38, no. 3 (December 15, 2021): 372–97. http://dx.doi.org/10.1163/15733831-12341810.

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Abstract This paper (re)examines European missionary encounters with Ghanaians from the sixteenth – twenty-first centuries from Ghanaian perspectives. The paper makes three main arguments: first, European missionary endeavours were quite peripheral to ongoing indigenous religious activities and daily life, with the movement of Christianity from the periphery to the center of Ghanaian society a more recent phenomenon with political implications and concerns. Secondly, missionary and colonial decisions were often made in response to indigenous activities, not vice versa. And thirdly, this methodological approach of hearing African and European voices in dialogue serves as a much-needed corrective to favouring European perspectives within African mission history. Taken together, this provides fresh insights into questions of how/why Christianity went from the periphery under European missionary leadership to Ghana’s primary religion post-independence, offering differently nuanced understandings to concepts of mission while giving dignity and respect to the local context, people, and institutions.

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Rozanski, Jaroslaw. "Communist Authorities and Missionary Activities in Poland, 1945-1990s." Social Sciences and Missions 22, no. 2 (2009): 292–310. http://dx.doi.org/10.1163/187489309x12526436578813.

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AbstractMissionary activities were very strong in Poland before the Second World War. The establishment of a Communist regime after 1945 led to a break in the number of missionaries sent worldwide and, soon after, to a liquidation of all missionary institutions in the country. Because the Catholic Church was very strong, the state did not dare to launch an immediate and frontal attack on the church until 1947. From 1948 however, a full-blown campaign against the church began with nationalization, imprisonments and prohibitions, notably of mission activities. After 15 years, however, some forms of compromise between church and state began to appear. This allowed the Church to rebuild its missionary movement – as of 1965. The year 1980 saw the emergence of the Solidarity movement and the begining of the unmaking of Communism. It led to a revitalization of missionary activities and a normalization of church and state relations, particularly after 1989. The present article describes these developments, establishes a chronology and tries a first causal explanation of the decline and subsequent return of missions in Poland. It also looks at the inheritance of the Communist period for the Catholic Church in Poland.

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Porter, Andrew, Gerald H. Anderson, Robert T. Coote, Norman A. Horner, and James M. Phillips. "Mission Legacies: Biographical Studies of Leaders of the Modern Missionary Movement." Journal of Religion in Africa 27, no. 1 (February 1997): 99. http://dx.doi.org/10.2307/1581884.

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Carbonneau, Robert E. "The Missionary Movement in American Catholic History by Angelyn Dries, O.S.F." Catholic Historical Review 85, no. 2 (1999): 327–28. http://dx.doi.org/10.1353/cat.1999.0122.

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Keren-Kratz, Menachem. "Leopold Cohn and the Evolution of Messianic Judaism into the Leading Missionary Movement among American Jews." Religions 13, no. 2 (January 21, 2022): 104. http://dx.doi.org/10.3390/rel13020104.

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Since the early days of Christianity, it was generally accepted that a person could be either a Jew or a Christian, but not both. This, however, changed in the late nineteenth century. Yitzhak Leib Josowitz was a young Jew who studied at Hungary’s top yeshivas and ordained as a rabbi. Shortly after settling in New York in 1892, he converted, ordained a priest, changed his name to Leopold Cohn, and became a missionary. Cohn promoted a relatively new missionary approach which encouraged Jews to retain their identity and traditions, but also to adopt Jesus as their messiah. This, he claimed, would not only make them better Jews, but would also win them a higher spiritual status than people who were born Christians. Cohn also convinced many Christians to donate to his mission, which he called The Chosen People. After his death in 1937 Leopold was succeeded by his son Joseph, who greatly expanded the mission’s outreach. In time the missionary approach Cohn developed was adopted by other missions and became known as Messianic Judaism. Today, the dozens of messianic missions have millions of members and one of the most active ones is Cohn’s Chosen People which continue its operation more than 125 years after its establishment.

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Smalley, William A. "Doctoral Dissertations on Mission: Ten-Year Update, 1982–1991." International Bulletin of Missionary Research 17, no. 3 (July 1993): 97–100. http://dx.doi.org/10.1177/239693939301700301.

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Ten years ago the International Bulletin of Missionary Research published a directory of 934 doctoral dissertations on mission-related subjects at theological schools and universities in the United States and Canada. Almost four decades of research were covered, from 1945 through 1982. In this issue we are pleased to present another directory of 512 North American dissertations for the decade 1982–1991. The compiler of the directory and author of the article below is William A. Smalley, a friend and colleague of many years' standing. Now retired in Hamden, Connecticut, he is a near neighbor of the Overseas Ministries Study Center. For twenty-three years Dr. Smalley was a translation consultant with the United Bible Societies, serving primarily in Southeast Asia. During part of that period he also edited Practical Anthropology, and for a time he was principal of the Toronto Institute of Linguistics, which prepares missionary candidates for language and culture learning. Earlier Smalley was a missionary linguist with the Christian and Missionary Alliance in Laos and Vietnam. His most recent book is Translation as Mission: Bible Translation in the Modern Missionary Movement (Macon, Georgia: Mercer University Press, 1991). The Editors

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Daud, I. Kadek Agustono. "Gereja dalam Gerakan Misi Di Indonesia." Jurnal Teologi Kontekstual Indonesia 2, no. 2 (February 25, 2022): 1. http://dx.doi.org/10.46445/jtki.v2i2.440.

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Kehidupan kristiani diciptakan Allah bukan untuk hidup menyendiri akan tetapi untuk saling bergereja. Melalui kehidupan bergereja tersebut akan tercipta suatu pengalaman sekaligus persoalan. Akan tetapi dengan adanya peran gereja dalam melakukan gerakan misi, tentu Allah memiliki tujuan bahwa anak-anak-Nya akan mencapai suatu kedewasaan, iman yang kuat dan bertumbuh sehingga mampu menghadapi berbagai pengajaran sesat. Dalam penulisan ini, metode yang digunakan oleh penulis ialah studi literatur dengan memanfaatkan beberapa sumber seperti buku, jurnal, dan sumber-sumber lainnya. Gereja memiliki beberapa peran penting dalam gerakan misi khususnya di Indonesia. Peran penting gereja dalam gerakan misi ini ialah mejadi terang bagi banyak bangsa, serta mampu memimpin dengan menjadikan misi dan penginjilan sebagai tujuan utama dari kepemimpinan tersebut. Selain itu, dalam menjalankan gerakan misi tersebut, gereja perlu mempertimbangkan beberapa hal diantaranya ialah perintisan gereja-gereja baru. Perintisan gereja-gereja baru tersebut menunjukkan bahwa Allah memampukan setiap angggota-Nya untuk menjalankan panggilan-Nya.The Christian life was created by God not to live alone but to church with each other. Through the life of the church will create an experience as well as problems. However, with the church's role in carrying out missionary movements, of course God has a goal that His children will reach maturity, strong faith and grow so that they are able to face various false teachings. In this writing, the method used by the author is a literature study by utilizing several sources such as books, journals, and other sources. The church has several important roles in the mission movement, especially in Indonesia. The important role of the church in this missionary movement is to be a light for many nations, and to be able to lead by making missions and evangelism the main goal of the leadership. In addition, in carrying out the missionary movement, the church needs to consider several things, including the planting of new churches. The planting of new churches shows that God enables each of His members to carry out His calling.

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Stasson, Anneke. "The Legacy of Irma Highbaugh." International Bulletin of Mission Research 42, no. 3 (October 25, 2017): 262–71. http://dx.doi.org/10.1177/2396939317739820.

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Irma Highbaugh (1891–1973), an American Methodist missionary, used her thirty years of experience in China’s Christian home movement to help Christians throughout Asia develop Christian home literature and train leaders in marriage and family counseling. Her publications and presence at international missionary conferences stoked interest in Christian home missiology, and she put her stamp on that missiology. She was notable for believing that both men and women should be involved with Christian home work and for insisting that significant funds and professionally trained personnel should be dedicated to this ministry.

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Werner, Winter Jade. "All in the Family? Missionaries, Marriage, and Universal Kinship in Jane Eyre." Nineteenth-Century Literature 72, no. 4 (March 1, 2018): 452–86. http://dx.doi.org/10.1525/ncl.2018.72.4.452.

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Winter Jade Werner, “All in the Family? Missionaries, Marriage, and Universal Kinship in Jane Eyre” (pp. 452–486) As a number of critics have shown, Charlotte Brontë’s Jane Eyre (1847) has as a central theme the analysis of certain essential contradictions in a constellation of ideas concerning kinship and race. In this essay, I propose that these contradictions—which receive fullest exposition in the missionary St John’s determination to wed his kinswoman Jane—gesture toward the history of these issues as they were enacted in missionary literature. Jane Eyre, this essay contends, roots itself in a fraught phase of the Protestant missionary movement: the brief period of time prior to the 1820s when missionary societies, eager to realize what they termed “universal kinship,” not only permitted but encouraged missionaries to enter into interracial marriages. These marriages, however, proved more reciprocal in influence than missionary societies had anticipated. Ultimately they undermined assumptions of British Christians’ “natural” superiority over “natives”—the very assumptions that underwrote missionary work in the first place. Unnerved by the reciprocity and openness these unions appeared to establish between spouses, missionary societies began discouraging intermarriage and dissociated conceptions of “universal kinship” from actual racial mixing. This period of controversy unifies the novel’s anxious focus on family formation and interracial marriage. In exposing how intermarriages worked to legitimate and problematize evangelical understandings of universal kinship, Jane Eyre ultimately suggests that there exists a crucial link between St John’s proposed endogamous union with his kinswoman and Rochester and Bertha’s intermarriage—the former becomes the conceptual alternative to the latter.

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