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Journal articles on the topic 'Missionary Society'

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Published: 4 June 2021

Last updated: 4 March 2023

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1

Sellars, Michelle. "Church Missionary Society Periodicals." Charleston Advisor 18, no. 1 (2016): 15–17. http://dx.doi.org/10.5260/chara.18.1.15.

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Jarvis, Mary. "Church Missionary Society Periodicals." Reference Reviews 31, no. 7 (2017): 1. http://dx.doi.org/10.1108/rr-05-2017-0116.

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Jensz, Felicity, and Hanna Acke. "The Form and Function of Nineteenth-Century Missionary Periodicals: Introduction." Church History 82, no. 2 (2013): 368–73. http://dx.doi.org/10.1017/s0009640713000036.

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At the 1860 conference on Protestant missions held in Liverpool, a session was dedicated to the use of the reported 200,000 monthly missionary periodicals produced by various societies for encouraging the home support of missionary work. The 125 delegates from more than twenty-five Protestant missionary societies both in Britain and abroad had divergent opinions on the prospective contents and audiences for missionary periodicals. One thing that they did agree upon, however, was their necessity. The Reverend Thomas Green from the Church Missionary Society noted that missionary periodicals prov

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4

Dugal, Alexandria. "Martha Jane Cunningham: A Women’s Missionary Society Pioneer." International Bulletin of Mission Research 42, no. 1 (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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Wisnicki, Adrian S. "INTERSTITIAL CARTOGRAPHER: DAVID LIVINGSTONE AND THE INVENTION OF SOUTH CENTRAL AFRICA." Victorian Literature and Culture 37, no. 1 (2009): 255–71. http://dx.doi.org/10.1017/s1060150309090159.

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Upon returning to England in December 1856 after sixteen years in the interior of southern Africa, David Livingstone, the celebrated missionary and explorer, received an enthusiastic welcome. Already a household name because of his well-publicized discoveries and travels, Livingstone now found himself a hero of national stature. The Royal Geographical Society and the London Missionary Society organized large receptions in his honor; he received the freedoms of several cities, including London, Edinburgh, and Glasgow; Oxford University awarded him an honorary D.C.L. (Doctor of Civil Law); and Q

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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 (1 лютого 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 Scandi

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Mugambi, J. N. K. "Missionary Presence in Interreligious Encounters and Relationships." Studies in World Christianity 19, no. 2 (2013): 162–86. http://dx.doi.org/10.3366/swc.2013.0050.

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This paper explores the notion of personal missionary presence as the determining factor in interreligious encounters and relationships. The attitude and conduct of a missionary in relationship with potential and actual converts greatly influences their response to that missionary's teachings. In turn, the converts’ overall understanding (or misunderstanding) of the missionary's faith is shaped by the conduct of the missionary. To illustrate this proposition, the article discusses the vocation of Max Warren (1904–77), one of the most influential British missiologists of the twentieth century.

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Collins, Neil. "The Missionary Society of Saint Columban (Irlande)." Chrétiens et sociétés, Numéro spécial III (June 17, 2019): 79–81. http://dx.doi.org/10.4000/chretienssocietes.4893.

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9

Morden, Peter J. "ANDREW FULLER AND THE BAPTIST MISSIONARY SOCIETY." Baptist Quarterly 41, no. 3 (2005): 134–57. http://dx.doi.org/10.1179/bqu.2005.41.3.002.

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10

Donaldson, Margaret. "The Voluntary Principle in the Colonial Situation: Theory and Practice." Studies in Church History 23 (1986): 381–90. http://dx.doi.org/10.1017/s0424208400010718.

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When the London Missionary Society (LMS) came into being in 1795 two principles formed the twin pillars of its existence: the Fundamental Principle, which declared that the Society existed to preach the gospel to the heathen and not to promote any particular form of church polity: and the voluntary principle, which declared that financial responsibility for a church devolved upon its members, and not upon the government or, in the long term, upon the missionary society. This paper examines the problems of applying the voluntary principle in a colonial situation. The investigation focuses on th

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Haidostian, Paul Ara. "Foreign Missionary Activity Prior to and During the Armenian Genocide." Transformation: An International Journal of Holistic Mission Studies 39, no. 1 (2022): 10–20. http://dx.doi.org/10.1177/02653788211068128.

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This article discusses how pre-Genocide foreign missionary activity prepared the way for relief and existential support during and after the Armenian Genocide of 1915–1921. Examples are drawn from American, British, and German Protestant missionary organisations, especially the American Board of Commissioners for Foreign Missions, the Turkish Missions Aid Society or Bible Lands Missions Aid Society, and the Christlicher Hilfsbund im Orient. These agencies developed missionary and relief methods and transnational networks which were utilised by the Action Chrétienne en Orient (ACO) and other tw

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Davidson, Allan K. "Völkner and Mokomoko: ‘Symbols of Reconciliation’ in Aotearoa, New Zealand." Studies in Church History 40 (2004): 317–29. http://dx.doi.org/10.1017/s0424208400002965.

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On 2 March 1865, the Revd Carl Sylvius Völkner, a Church Missionary Society (CMS) missionary, was hanged from a willow tree close to his own church and mission station at Opotiki in the Bay of Plenty, New Zealand. John Hobbs, who had arrived as a Methodist missionary in New Zealand in 1823, reported on ‘the very barbarous Murder of one of the best Missionaries in New Zealand’ and noted that Völkner’s death marked ‘a New Era in the history of this country’. Völkner was the first European missionary of any denonomination to be killed in New Zealand since missionary work began in 1814.

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Kwon, Andrea. "The Legacy of Mary Scranton." International Bulletin of Mission Research 42, no. 2 (2017): 162–70. http://dx.doi.org/10.1177/2396939317698778.

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Mary Scranton was an American missionary to Korea, the first missionary sent there by the Woman’s Foreign Missionary Society (WFMS) of the Methodist Episcopal Church. During her more than two decades of service, Scranton laid the foundations for the WFMS mission in Seoul and helped to establish the wider Protestant missionary endeavor on the Korean peninsula. Her pioneering evangelistic and educational work, including the opening of Korea’s first modern school for girls, reflected Scranton’s commitment to ministering to and with Korean women.

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Manktelow, Emily J. "Forging the Missionary Ideal: Gender and the Family in the Church Missionary Society Gleaner." Journal of Religious History 43, no. 2 (2019): 195–216. http://dx.doi.org/10.1111/1467-9809.12596.

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15

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 li

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Chen, Peiyao. "The Transformation of Jesuits Strategy for Buddhism Based on the Jesuits Works in Early Modern China." Asian Journal of Social Science Studies 4, no. 4 (2019): 119. http://dx.doi.org/10.20849/ajsss.v4i4.695.

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The Jesuits began their missionary work in Asia in the 16th century. After the missions in India and Japan, they tried to enter China and spread Catholicism at the end of the 16th century (Note 1). Due to the special political and cultural environment of China at that time, the missionary experience of Jesuits in India and Japan did not fully apply to Chinese society, which caused their missionary process to be rocky (Note 2). In order to adapt to the different environment of the Ming dynasty, Jesuits had to actively adjust their missionary strategies. After a period of observation and explora

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Ojo, Olatunji. "The Yoruba Church Missionary Society Slavery Conference 1880." African Economic History 49, no. 1 (2021): 73–103. http://dx.doi.org/10.1353/aeh.2021.0003.

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18

Seton, Rosemary. "Reconstructing the museum of the london missionary society." Material Religion 8, no. 1 (2012): 98–102. http://dx.doi.org/10.2752/175183412x13286288798015.

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Abdullah, Berhanundin Bin, Azli Fairuz Bin Laki, Zawawi Bin Yusoff, and Nor Salimah Binti Abu Mansor. "[The Planning of Da’wah to the Natives (Peribumi) Sabah and Sarawak] Pelaksanaan Dakwah Kepada Masyarakat Pribumi Sabah Dan Sarawak." Jurnal Islam dan Masyarakat Kontemporari 12 (January 1, 2016): 59–70. http://dx.doi.org/10.37231/jimk.2016.12.0.149.

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Preaching is a call that demands Muslims to convey the message of Islam through the implementation of welfare, respect for human values and appreciate the perfection of human nature. The natives (pribumi) society are receiving the missionary which has not been directly exposed to missionary approach using social welfare. They are the most numerous in a state of poverty and distress including their knowledge about Islam is very limited. Welfare approach is needed in preaching to the natives peoples in Sabah and Sarawak. Therefore missionary planning needs to be implemented through the preparati

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Womack, Deanna Ferree. "The Authenticity and Authority of Islam." Social Sciences and Missions 28, no. 1-2 (2015): 89–115. http://dx.doi.org/10.1163/18748945-02801005.

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This paper examines the concept of Islamic authority in relation to early twentieth-century Protestant missionary writings on Islam and Muhammad Rashid Rida’s commentaries on mission publications in his Cairo-based journal, al-Manar. While Rida’s Salafi reformism has been the subject of much discussion, scholars have given little attention to the content of the missionary writings Rida engaged. Treatments of Rida’s work have also neglected to address the vision of Islamic authority that emerges from his responses to Christian polemics. This paper gives both subjects further consideration as it

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Jagodzińska, Agnieszka. "“For Zion's Sake I Will Not Rest”: The London Society for Promoting Christianity among the Jews and its Nineteenth-Century Missionary Periodicals." Church History 82, no. 2 (2013): 381–87. http://dx.doi.org/10.1017/s000964071300005x.

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Since the Evangelical Revival triggered a new wave of British millenarian expectations and aroused religiously motivated interest in Jews, various religious bodies and individuals envisioned the necessity of Jews' conversion, stimulating countless and restless efforts to evangelize “God's chosen people.” These efforts, organized within the framework of the vast British missionary enterprise, soon became “nothing short of a national project,” to cite Michael Ragussis. This project, dubbed by its critics as “the English madness,” expressed itself in activity of various societies, and missions, i

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Lodwick, Kathleen. "For God and Queen: James Gilmour Among the Mongols, 1870-1891." Social Sciences and Missions 21, no. 2 (2008): 144–72. http://dx.doi.org/10.1163/187489408x342255.

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AbstractThe Rev. James Gilmour, London Missionary Society, spent twenty years in Mongolia, but never converted any of them to Christianity. A keen observer of Mongolian society he published Among the Mongols in 1883 vividly describing their lifestyles and customs. Termed "one of the best books ever written about Mongolia" it remains in print as a lasting legacy to Gilmour's lonely toil in one of the world's most remote missionary locations. Durant les vingt années qu'il a passées en Mongolie pour la London Missionary Society, le Révérend James Gilmour n'a pas fait un seul converti au christian

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23

Stanley, Brian. "‘The Miser of Headingley’: Robert Arthington and the Baptist Missionary Society, 1877–1900." Studies in Church History 24 (1987): 371–82. http://dx.doi.org/10.1017/s0424208400008457.

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A gravestone in a Teignmouth cemetery displays the following inscription: Robert ArthingtonBorn at Leeds May 20th, 1823Died at Teignmouth Oct. 9th, 1900His life and his wealth were devoted to the spread of the Gospel among the Heathen.That unassuming epitaph bears testimony to one of the most remarkable figures in the story of Victorian missionary expansion. The missionary movement from both Britain and North America depended for its regular income on the enthusiasm of the small-scale contributor, but the munificence of the wealthy was essential to the financing of special projects or the open

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24

Mills, Frederick V. "The Society in Scotland for Propagating Christian Knowledge In British North America, 1730–1775." Church History 63, no. 1 (1994): 15–30. http://dx.doi.org/10.2307/3167830.

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Three major Protestant missionary organizations—the Company for the ropagation of the Gospel in New England (the NEC, founded 1649), the Society for the Propagation of the Gospel in Foreign Parts (SPG, founded 1701), and the Society in Scotland for Propagating Christian Knowledge (SSPCK, founded 1709)—all played significant roles in Christianizing and civilizing the inhabitants of British North America. The New England Company had the longest history and is the oldest Protestant missionary organization. The Society for the Propagation of the Gospel in Foreign Parts sent no fewer than three hun

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Kerr, S. Peter. "Voluntaryism within the Established Church in Nineteenth Century Belfast." Studies in Church History 23 (1986): 347–62. http://dx.doi.org/10.1017/s042420840001069x.

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‘The Irish need to be governed and controlled as well as I excited.’ So wrote Daniel Wilson, a young English clergyman later to be bishop of Calcutta, after visiting Armagh in June 1814 to discuss with local clergy the possibility of setting up a branch of the Church Missionary Society. An Irish (Hibernian) Church Missionary Society, he argued, would … have a tendency both to revive and regulate the piety of members of the Church, fostering whatever is holy and energetic, and yet directing both in … orderly submission to the Church …

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Layugan, SVD, Michael. "Bishop Santiago Sancho on the Conception of a Filipino Missionary Institute." philippiniana Sacra 48, no. 143 (2013): 31–50. http://dx.doi.org/10.55997/ps1004xlix143a3.

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The article looked into the exchange of letters between Bishop Santiago Sancho of the Diocese of Nueva Segovia and the missionaries of the Society of the Divine Word concerning the idea of establishing a Filipino missionary institute. Extracts of these letters, which were written mainly in German and in Spanish, were translated into English and were quoted extensively to present the positions of the proponents. Furthermore, the author argued that the establishment of a Filipino missionary institute was already conceived by the Bishop and was also talked about, through correspondence, among mem

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Chen, Shih-Wen Sue. "Give, give; be always giving’: Children, Charity and China, 1890-1939." Papers: Explorations into Children's Literature 24, no. 2 (2016): 5–32. http://dx.doi.org/10.21153/pecl2016vol24no2art1104.

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In lieu of an abstract, the first paragraph is included here: Before he reveals the answer to the riddle, nine-year-old Matty Bryan asks his father for a penny and his mother and grandmother for a halfpenny each. He then takes out his new missionary-box, explaining that the money is for ‘black people, to buy them Bibles, and to send them preachers to tell them about God, and how they’re to get to heaven; and Mr. Graham [his teacher] said that it was the same as giving them the Bread of life’ ( Elliott 1872, p. 17). This scene from Emily Elliott’s novella Matty’s Hungry Missionary-Box and

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CUTHBERTSON, GREG. "Missionary Imperialism and Colonial Warfare: London Missionary Society Attitudes to the South African War, 1899–1902." South African Historical Journal 19, no. 1 (1987): 93–114. http://dx.doi.org/10.1080/02582478708671624.

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Yang, Guen-Seok. "Globalization and Christian Responses." Theology Today 62, no. 1 (2005): 38–48. http://dx.doi.org/10.1177/004057360506200105.

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Christian mission in Korea has changed under the influence of some of the recent effects of globalization, including the emergence of heterogeneous values and minority groups. These values and groups are minorities in Korean society as well as victims of globalization. Korean society and churches must seek to discover how the different values and groups can coexist peacefully and fruitfully in the globalization of Korean society. Although Christian mission in Korea has actively transformed itself in order to grapple with the new situation, new agendas demand additional theological and missiona

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Shorter, Aylward, and Brian Stanley. "The History of the Baptist Missionary Society 1792-1992." Journal of Religion in Africa 24, no. 1 (1994): 93. http://dx.doi.org/10.2307/1581388.

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Kurapov, Andrey. "Pre-Revolutionary Activities of Astrakhan Diocesan Committee, 1915 – Early 1917: Analyzing Materials from the State Archive of Astrakhan Oblast." Бюллетень Калмыцкого научного центра Российской академии наук 4, no. 24 (2022): 23–37. http://dx.doi.org/10.22162/2587-6503-2022-4-24-23-37.

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Introduction. The article introduces into scientific circulation a set of documents contained in Collection 597 — ‘Astrakhan Diocesan Committee of the Missionary Orthodox Society’ — of the State Archive of Astrakhan Oblast and some publications of the Astrakhan Diocesan Gazette to examine missionary activities of the Committee in Kalmyk Steppe during the pre-revolutionary years (1915 – early 1917). Materials and methods. The work employs comparative and historical / descriptive methods of historical research to focus on a set of archival documents from 1915 – early 1917, the latter to include

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Shell, Sandra Rowoldt. "Indoda Ebisithanda (“The Man who Loved Us”): The Reverend James Laing among the amaXhosa." Toposcope 51 (December 1, 2020): 76–82. http://dx.doi.org/10.21504/tj.v51i.2376.

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While producing a guide to the diaries and journals in the Cory Library many years ago, I found two bound volumes of a largely unfathomable journal written by an early missionary of the Glasgow Missionary Society, James Laing. These volumes were housed as part of the extensive and valued Lovedale Collection. They were unnumbered but the entry dates ranged from 1845 to 1872.

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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 missio

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34

Thomas, Hannah. "The Society of Jesus in Wales, c.1600–1679." Journal of Jesuit Studies 1, no. 4 (2014): 572–88. http://dx.doi.org/10.1163/22141332-00104010.

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This article will analyze and evaluate the surviving volumes from the Cwm Jesuit Library, seized and brought to Hereford Cathedral by Bishop Herbert Croft in 1679 at the height of the national hysteria attending the alleged Popish Plot.1 Located originally at the Cwm, on the Herefordshire-Monmouthshire border, the headquarters of the Jesuit College of St. Francis Xavier (a territorial missionary district rather than an educational establishment), the library lay at the heart of the seventeenth-century Welsh Jesuit mission.2 Unanalyzed since 1679, the Cwm collection is the largest known survivi

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Cherry, Jonathan. "Visual Images of Mission as Propaganda: The Irish Church Missions in Nineteenth-Century Ireland." International Bulletin of Mission Research 44, no. 2 (2019): 129–39. http://dx.doi.org/10.1177/2396939319841519.

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The Society for Irish Church Missions to Roman Catholics (ICM) in Ireland during the nineteenth century has been relatively neglected in discussions regarding the promotion of missionary organizations. Through an examination of six drawings commissioned by the ICM in the late 1850s and an accompanying guidebook, the imaginative geographies of mission in Ireland are explored. This investigation uncovers the missionaries’ attempts to convert Roman Catholics to Protestantism, the challenges faced, and accounts of their achievements. Through constructing particular imaginative geographies among th

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Andrei, Constantin. "The training of the religion teacher." Technium Social Sciences Journal 40 (February 8, 2023): 409–15. http://dx.doi.org/10.47577/tssj.v40i1.8304.

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The most complete knowledge of the situation of the Christian family today and the deeper understanding of its spiritual vocation in the Church and society are imposed as two fundamental coordinates of the teacher of religion. This fact evokes the need for faithfulness and discernment for the faith of every Christian, as well as his need to face the complex reality of today's society. Respecting the missionary principles of the Church and those of general pedagogy, the religion teacher has several pedagogical roles. The continuous formation of educators who teach religion in schools foresees a

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Schulze, Frederik. "German Missionaries, Race, and Othering Entanglements and Comparisons between German Southwest Africa, Indonesia, and Brazil." Itinerario 37, no. 1 (2013): 13–27. http://dx.doi.org/10.1017/s0165115313000235.

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Recent approaches in global history and postcolonial studies have pointed to global aspects of colonialism and suggested that the history of colonialism should not be described just as a unidirectional history of power, because the reverberations of colonialism within the metropolis were also important. If we reflect further, we might ask not only if the metropolis and the colonies were entangled, but also if different colonial contexts had connections to one another. Pursuing this in the case of missionary activities, Rebekka Habermas recently demanded that scholars connect missionary history

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Aydinalp, Halil, and Kaskyrbek Kaliyev. "A SOCIOLOGICAL STUDY OF CONVERSIONS IN KAZAKHSTAN." Bulletin of Toraighyrov University. Humanities series, no. 2,2021 (June 28, 2021): 94–101. http://dx.doi.org/10.48081/aljq7510.

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Kazakh society went through such policies as Russification and Christianization during the Russian occupation period, atheism during the Soviets period, and religious revival after its independence. After the independence, missionary work of the Christian religion along with Islam increased. As a result of the missionary activities that are increasing today, Kazakhs who have changed their religion have started to appear in the society. This research explores the Kazakhs who changed their religion as a result of the intensive missionary work that emerged after independence from a sociological p

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Harnes, Helga. "Pioneer Workers, Invaluable Helpmeets, Good Mothers." Social Sciences and Missions 27, no. 2-3 (2014): 163–91. http://dx.doi.org/10.1163/18748945-02702001.

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This article explores the role of 20th century missionary wives by the examples of six women in the Church Missionary Society (CMS). It offers complexity to a gendered analysis, as well as insight into a time period, c. 1900–c. 1960, which is only beginning to attract attention from researchers of this field. Through the lens of life course theories, the sources reveal official ideals and personal interpretations related to the transitions of marriage and motherhood, and point to motherhood as a turning point. The discussion demonstrates changing role expectations, from an emphasis on wives’ c

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Kleber, Michaela. "A Tale of Two Missions: Illinois Choices and Conversions at the Turn of the Eighteenth Century." Church History 91, no. 2 (2022): 286–305. http://dx.doi.org/10.1017/s0009640722001378.

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AbstractThe Illinois, particularly the Kaskaskia, are well known to have converted in large numbers to Catholicism under the guidance of Jesuit missionaries in the seventeenth and eighteenth centuries. However, another lesser-known missionary society, the Missions Étrangères, also evangelized among the Illinois. The juxtaposition of these two French Catholic missionary societies working among the same Native nation provides an ideal case study to understand what aspects of Catholicism Native people appreciated and rejected. Converted Illinois people chose a specific practice of Catholicism tha

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Klein, Thoralf. "Media Events and Missionary Periodicals: The Case of the Boxer War, 1900–1901." Church History 82, no. 2 (2013): 399–404. http://dx.doi.org/10.1017/s0009640713000085.

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Missionary periodicals, like their secular counterparts (newspapers and magazines), had the potential to create and sustain media events—those rare and precious times when news coverage breaks out of the confines of its daily routines, allowing contemporaneous themes to surface and occupy center stage. However, mission publications had their specific ways of presenting these issues, which are cast most sharply into relief when the underlying occurrences affected both missions and society at large. It is at those junctures that mission publications became more receptive towards broader politica

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Hilliard, David. "The Making of an Anglican Martyr: Bishop John Coleridge Patteson of Melanesia." Studies in Church History 30 (1993): 333–45. http://dx.doi.org/10.1017/s0424208400011803.

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Since the beginning of Anglican missionary activity in the southwest Pacific in the mid-nineteenth century, fifteen European missionaries and at least seven Pacific Islanders have died violently in the course of their work. In that same region, comprising island Melanesia and New Guinea, Roman Catholics, Presbyterians, Methodists, and the London Missionary Society [L.M.S.] have each had their honour roll of martyrs. Three of these have achieved a measure of fame outside the Pacific and their own denomination: John Williams of the L.M.S., killed at Erromanga in Vanuatu (formerly the New Hebride

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Hölzl, Richard. "Educating Missions. Teachers and Catechists in Southern Tanganyika, 1890s and 1940s." Itinerario 40, no. 3 (2016): 405–28. http://dx.doi.org/10.1017/s0165115316000632.

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This article concentrates on Catholic mission teachers in Southern Tanzania from the 1890s to the 1940s, their role and agency in founding and developing the early education system of Tanzania. African mission teachers are an underrated group of actors in colonial settings. Being placed between colonized and colonizers, between conversion and civilising mission, between colonial rule and African demands for emancipation, between church and government and at the heart of local society, their agency was crucial to forming African Christianity, to social change and to a newly emerging class of ed

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Alanamu, Temilola. "Church Missionary Society evangelists and women's labour in nineteenth-century Abẹ́òkúta". Africa 88, № 2 (2018): 291–311. http://dx.doi.org/10.1017/s0001972017000924.

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AbstractThis article is about women's labour in nineteenth-century Abẹ́òkúta, in present-day south-west Nigeria. It is based on primary research which explores women's economic independence and its intricate connection to the indigenous institution of polygyny. By examining the institution from the perspective of Anglican Church Missionary Society evangelists, it also demonstrates how indigenous culture conflicted with the newly introduced Christian religion and its corresponding Victorian bourgeois ideals of the male breadwinner and the female homemaker. It investigates the extent to which mi

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Tănăsescu, Eugen. "The demands of cultural-missionary communication in the media." Technium Social Sciences Journal 39 (January 8, 2023): 765–71. http://dx.doi.org/10.47577/tssj.v39i1.8249.

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The phenomenon of media communication constitutes one of the essential characteristics of society. Without communication, society could not function. The Church cannot avoid the use of means of communication, for the simple reason that its mission is masterfully described by St. Apostle Paul who says: ". . . I have become all things to all, that I may save some." (1 Cor 9, 22). Therefore, an essential aspect of media communication in the Church is to make ourselves understood by the audience as well as possible. In this context, we will analyze what are the demands of cultural-missionary commu

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Kristiyanto, Materius. "Dialog and evangelization according to Charles de Foucauld and The Implication for the Church of Indonesia." Journal of Asian Orientation in Theology 04, no. 02 (2022): 183–208. http://dx.doi.org/10.24071/jaot.v4i2.5211.

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This qualitative research uses a literature review method with the aim of exploring Charles de Foucauld's thoughts on dialogue and evangelization among Muslims. The ideas of dialogue and evangelization can be traced from his life story as a Catholic priest and missionary. His spiritual life was colored by seeking the last place, as Jesus lived in Nazareth, in several Trappist monasteries, and finally chose to become a missionary priest. He became a missionary in Algeria in preparation for a mission to Morocco. He lived among the Muslims in Beni Abbs - Tuaregh and Tamanrasset. He built a house

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Jacobs, Bart, and Mikael Parkvall. "Skepi Dutch Creole." Journal of Pidgin and Creole Languages 35, no. 2 (2020): 360–80. http://dx.doi.org/10.1075/jpcl.00064.jac.

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Abstract In this article we present newly found lexical and grammatical data pertaining to Skepi, the Dutch-lexified creole which is now extinct but was once widespread in the Essequibo area of what is today the Republic of Guyana. The source of this new material are the linguistic notes contained in the diary of Reverend Thomas B. Youd, a missionary in service of the Church Missionary Society, who was active in the area from 1833 to 1842.

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Ching, Su. "Missionary Society Archives and Research on Sino-Western Cultural Exchanges." Journal of Cultural Interaction in East Asia 8, no. 1 (2017): 3–16. http://dx.doi.org/10.1515/jciea-2017-080102.

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Atkins, Gareth. "Reformation, Revival, and Rebirth in Anglican Evangelical Thought, c.1780–c.1830." Studies in Church History 44 (2008): 164–74. http://dx.doi.org/10.1017/s0424208400003569.

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For Anglican Evangelicals, terms like ‘awakening’ and ‘revival’ pointed rather to reinvigoration and the recovery of old glories than to some new and disturbing disjunction. Those seeking change, remarked Rowland Hill, would do well to follow the example of the reformers, who ‘did not innovate, but renovate, they did not institute, they only reformed.’ Nevertheless, this still left many – like Hill -balancing their urge to reform on the one hand with the importance of Anglican ‘regularity’ on the other. Several initiatives bore the mark of this tension. For example, the foundation of the Churc

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Roxborogh, John. "Book Review: On the Missionary Trail: A Journey through Polynesia, Asia, and Africa with the London Missionary Society." International Bulletin of Missionary Research 26, no. 1 (2002): 41. http://dx.doi.org/10.1177/239693930202600119.

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