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Journal articles on the topic 'Missionary studies'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

Nessan, Craig L. "Missionary God; Missionary Congregations." Dialog: A Journal of Theology 40, no. 2 (2001): 112–17. http://dx.doi.org/10.1111/0012-2033.00064.

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2

Powers, Janet. "Missionary Tongues?" Journal of Pentecostal Theology 8, no. 17 (2000): 39–55. http://dx.doi.org/10.1177/096673690000801708.

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3

Balderston, D. "Against Missionary Positions." GLQ: A Journal of Lesbian and Gay Studies 10, no. 1 (2003): 131–32. http://dx.doi.org/10.1215/10642684-10-1-131.

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4

NANJO, Ryoei. "Practical Shin Buddhist Missionary Studies:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 1 (2014): 166–69. http://dx.doi.org/10.4259/ibk.63.1_166.

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5

Hodgson, Janet, Thomas Arbousset, D. Ambrose, et al. "Missionary Excursion." Journal of Religion in Africa 26, no. 2 (1996): 202. http://dx.doi.org/10.2307/1581455.

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6

Cudd, Ann E. "Missionary Positions." Hypatia: A Journal of Feminist Philosophy 20, no. 4 (2005): 164–82. http://dx.doi.org/10.2979/hyp.2005.20.4.164.

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Cudd, Ann E. "Missionary Positions." Hypatia 20, no. 4 (2005): 164–82. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00542.x.

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Postcolonial feminist scholars have described some Western feminist activism as imperialistic, drawing a comparison to the work of Christian missionaries from the West, who aided in the project of colonization and assimilation of non-Western cultures to Western ideas and practices. This comparison challenges feminists who advocate global human rights ideals or objective appraisals of social practices, in effect charging them with neocolonialism. This essay defends work on behalf of universal human rights, while granting that activists should recognize their limitations in local cultural knowle

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8

Escobar, J. Samuel. "Mission Studies Past, Present, and Future." Missiology: An International Review 24, no. 1 (1996): 3–29. http://dx.doi.org/10.1177/009182969602400101.

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Mission studies have made significant strides during the most recent decades, accompanying the growth of missionary activity that flourished after World War II. Some key questions posed at the height of Western missionary activity in the beginning of this century have been reformulated and have guided research and dialogue. This study presents five important books dealing with different aspects of missionary activity: biblical basis, history, women's involvement, theology of mission, and cultural history. Content analysis is related to the missionary experience of authors that represent a vari

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9

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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10

Davies, Ronald E. "Jonathan Edwards: Missionary Biographer, Theologian, Strategist, Administrator, Advocate—And Missionary." International Bulletin of Missionary Research 21, no. 2 (1997): 60–67. http://dx.doi.org/10.1177/239693939702100204.

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11

Mitko, A. E. "THEOLOGY AND RELIGIOUS STUDIES: MISSIONARY PERSPECTIVES." Научное мнение, no. 4 (2019): 34–38. http://dx.doi.org/10.25807/pbh.22224378.2019.4.34.38.

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12

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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13

Sharpe, Eric J. "Reflections on Missionary Historiography." International Bulletin of Missionary Research 13, no. 2 (1989): 76–81. http://dx.doi.org/10.1177/239693938901300207.

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14

Chryssavgis, John. "CELEBRATING A MISSIONARY CHURCH." International Review of Mission 85, no. 339 (1996): 553–57. http://dx.doi.org/10.1111/j.1758-6631.1996.tb02758.x.

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15

Jongeneel, Jan A. B. "Missionary and Missiological Encyclopedias." Exchange 28, no. 3 (1999): 247–76. http://dx.doi.org/10.1163/157254399x00032.

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16

Hokkanen, Markku. "Scottish Missionaries and African Healers: Perceptions and Relations in The Livingstonia Mission, 1875-1930." Journal of Religion in Africa 34, no. 3 (2004): 320–47. http://dx.doi.org/10.1163/1570066041725394.

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AbstractThis paper examines Scottish missionary perceptions of African healers, and the relationships between the missionaries and local healers in what is now Northern Malawi during the late nineteenth and early twentieth centuries. Analysing the Livingstonia missionary writings from the missionary doctor Walter Elmslie to the popular missionary author Donald Fraser and the amateur anthropologist T. Cullen Young, it is argued that, despite major differences and changes in the missionaries' perceptions regarding African healers, there were also important continuities. The paper also examines i

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17

Bredbeck, Gregory W. "Missionary Positions." Journal of Homosexuality 33, no. 3-4 (1997): 139–61. http://dx.doi.org/10.1300/j082v33n03_07.

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18

Galles, Duane L. C. M. "Roman Catholic Missionary Prelates." Ecclesiastical Law Journal 5, no. 26 (2000): 340–47. http://dx.doi.org/10.1017/s0956618x00003823.

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One hears frequently of missionaries and often about the Roman Catholic Church's missionary effort. But seldom does one find in English a survey of the canon law of Roman Catholic missionary prelates. This may be because the canon law of missions was perfected only in this century and because to this day it remains only partly codified. In any case, for reasons which will later become apparent, this body of canon law has special application in the Commonwealth.

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19

Van Wyk, D. J. C. "Sendingteorie en sendingpraktyk in die Nederduitsch Hervormde Kerk: Verlede, hede en toekoms." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (1987): 99–120. http://dx.doi.org/10.4102/hts.v43i1/2.5730.

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The missionary work of the Nederduitsch Hervormde Kerk van Afrika in theory and practice: in the past, present and futureIn this article a short survey is given of the missionary work, both in theory and practice, of the Nederduitsch Hervormde Kerk during the last fifty years. There is also an indication that the Church has reached a crucial point which is going to require thorough rethinking and reconsideration of our missionary work.

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20

Lee, Paul Sungro. "Impact of Missionary Training on Intercultural Readiness." Mission Studies 36, no. 2 (2019): 247–61. http://dx.doi.org/10.1163/15733831-12341651.

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Abstract Going as a missionary or sending a missionary without proper training is quite reckless, and one of the most critical components of missionary preparation is intercultural readiness. This research was conducted to study the means to enhance one’s intercultural readiness and to measure its four sub-domain components that are likely to enable such a meaningful preparation at pre-departure stage. A group of 45 missions trainees at the Evangelical Alliance for Preacher Training/Commission’s School of Mission in Seoul, Korea were split into two groups, and quasi-experimental research was m

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21

Mathews, James K. "Book Review: A Missionary Pilgrimage." International Bulletin of Missionary Research 13, no. 2 (1989): 86. http://dx.doi.org/10.1177/239693938901300215.

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22

Powell, John. "Book Review: Overcoming Missionary Stress." International Bulletin of Missionary Research 13, no. 3 (1989): 136. http://dx.doi.org/10.1177/239693938901300312.

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23

Moffett, Eileen F. "Betsey Stockton: Pioneer American Missionary." International Bulletin of Missionary Research 19, no. 2 (1995): 71–76. http://dx.doi.org/10.1177/239693939501900205.

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24

Abraham, K. C. "Appendix V: INDIAN MISSIONARY SOCIETIES." International Review of Mission 86, no. 342 (1997): 335–37. http://dx.doi.org/10.1111/j.1758-6631.1997.tb00041.x.

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25

Rommen, Edward. "Book Review: Alaskan Missionary Spirituality." International Bulletin of Missionary Research 34, no. 4 (2010): 234–35. http://dx.doi.org/10.1177/239693931003400414.

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26

Johnson, Todd M. "David B. Barrett: Missionary Statistician." International Bulletin of Missionary Research 36, no. 1 (2012): 30–32. http://dx.doi.org/10.1177/239693931203600109.

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27

Wainwright, Geoffrey. "Lesslie Newbigin: Missionary theologian — Areader." Theology 111, no. 859 (2008): 44–45. http://dx.doi.org/10.1177/0040571x0811100114.

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28

Morrison, Hugh. "“Impressions Which Will Never Be Lost”: Missionary Periodicals for Protestant Children in Late-Nineteenth Century Canada and New Zealand." Church History 82, no. 2 (2013): 388–93. http://dx.doi.org/10.1017/s0009640713000061.

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Despite extensive engagement, children were invisible in the programs of the nineteenth-century Protestant missionary conferences. By the early 1900s this had noticeably changed as denominations and missionary organizations sought to maximize and enhance juvenile missionary interest. Childhood was the key stage in which to establish habits; the future depended upon “the education of the childhood of the race, in missionary matters as in all others.” Literature was pivotal and periodicals were deemed to be the most effective literary form. They provided the young with “impressions which will ne

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29

Jensz, Felicity. "The Function of Inaugural Editorials in Missionary Periodicals." Church History 82, no. 2 (2013): 374–80. http://dx.doi.org/10.1017/s0009640713000048.

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During the nineteenth century, over 300 missionary periodicals were established in Britain, along with hundreds in North America, Europe, and the colonial world, yet little has been written about the rationale behind their establishment. From their beginnings as sources of intelligence, periodicals developed into vehicles of influence by the first decades of the nineteenth century, with missionary organizations also using this reduplicated commodity to deliberately persuade and mold public attitudes. This article examines some thirty inaugural editorials and first volume prefaces to Protestant

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30

Smalley, William A. "Doctoral Dissertations on Mission: Ten-Year Update, 1982–1991." International Bulletin of Missionary Research 17, no. 3 (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

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31

Smith, Susan. "Women’s Human, Ecclesial and Missionary Identity: What Insights Does the Pauline Correspondence Offer the Contemporary Woman?" Mission Studies 27, no. 2 (2010): 145–59. http://dx.doi.org/10.1163/157338310x536401.

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AbstractA careful exegesis of the seven letters that the majority of contemporary NT scholars hold that Paul wrote suggests that women had significant public ecclesial and missionary roles in the primitive Christian communities. However, the Deutero-Pauline letters point to a shift in the status of women who appear to have lost the public roles that they formerly held. Over the succeeding centuries, women were increasingly denied public ecclesial and missionary roles. In the Catholic tradition, the ecclesial and missionary vocation came to be understood as flowing from ordination rather than b

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32

Sharma, Arvind. "Ancient Hinduism as a Missionary Religion." Numen 39, no. 2 (1992): 175–92. http://dx.doi.org/10.1163/156852792x00023.

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AbstractThe paper is conceptually divided into four parts. In the first part the widely held view that ancient Hinduism was not a missionary religion is presented. (The term ancient is employed to characterize the period in the history of Hinduism extending from fifth century B.C.E. to the tenth century. The term 'missionary religion' is used to designate a religion which places its followers under an obligation to missionize.) In the second part the conception of conversion in the context of ancient Hinduism is clarified and it is explained how this conception differs from the notion of conve

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33

Anderson, Gerald. "Peter Parker and the Introduction of Western Medicine in China Peter Parker et l'introduction de la médecine occidentale en Chine Peter Parker und die Einführung westlicher Medizin in China Peter Parker y la Introducción de Medicina Occidental en China." Mission Studies 23, no. 2 (2006): 203–38. http://dx.doi.org/10.1163/157338306778985776.

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AbstractIn the context of the life and missionary career of Peter Parker, M.D., a graduate of Yale who went to China in 1834, this article looks first at three issues: Who was the first medical missionary? Who was the first medical missionary in China? Who first introduced Western medicine in China?It also considers the tensions in the emerging understanding of the role of a medical missionary in the mid-nineteenth century, and the problems this caused for Parker, which led to his dismissal by the American Board of Commissioners for Foreign Missions.It then assesses the role of Parker as an Am

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34

de Korte, Hannah, and David Onnekink. "Maps Matter. The 10/40 Window and Missionary Geography." Exchange 49, no. 2 (2020): 110–44. http://dx.doi.org/10.1163/1572543x-12341558.

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Abstract The 10/40 Window map is used by evangelical missionary societies to promote mission in Northern Africa, the Middle East and South East Asia. It has been widely popular among Christians worldwide, but has also suffered sustained criticism. The map itself, however, has received no scholarly attention. This article investigates the 10/40 Window map through the lens of the concept of territoriality. Using insights from the field of critical cartography, it argues that the map is pivotal in directing missionary zeal, but that in turn it has also reshaped missionary thinking. This is so bec

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35

Crapo, Richley H., Gary Shepherd, and Gordon Shepherd. "Mormon Passage: A Missionary Chronicle." Review of Religious Research 41, no. 4 (2000): 568. http://dx.doi.org/10.2307/3512326.

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36

ALLISON, D. C. Jr. "Paul and the Missionary Discourse." Ephemerides Theologicae Lovanienses 61, no. 4 (1985): 369–75. http://dx.doi.org/10.2143/etl.61.4.556288.

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37

Peterlin, Davorin. "The Wrong Kind of Missionary." Mission Studies 12, no. 1 (1995): 164–74. http://dx.doi.org/10.1163/157338395x00178.

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38

Titus, Noel. "Language and the Missionary Enterprise." Mission Studies 14, no. 1 (1997): 102–19. http://dx.doi.org/10.1163/157338397x00086.

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AbstractSt. Paul's speech on the Areopagus, narrated by Luke in Acts 17, is a classical locus of good communication. While remaining faithful to the gospel message, Paul met the Athenians "where they were;" he "spoke their language." While such efforts at effective communication must certainly be seen as normative for missionaries, the sad fact is that missionaries have often approached other cultures with a tabula rasa mentality, disparaging local cultures and forcing the local people to learn the language of the missionaries (who were often of the same nationality as the colonizers). Canon N

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39

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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40

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 m

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41

Schubert, Esther, and Keith Gantner. "The MMPI as a Predictive Tool for Missionary Candidates." Journal of Psychology and Theology 24, no. 2 (1996): 124–32. http://dx.doi.org/10.1177/009164719602400205.

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The missionary community has needed a method for inexpensive effective candidate screening. Previous experience (Schubert, 1992, 1993) has suggested certain Minnesota Multiphasic Personality Inventory (MMPI) scales and background information of the candidate to be helpful in this regard. The MMPI has been used as a tool in selection with missionary and tentmaker candidates with varying levels of success. This double-blind study matches predictive MMPI interpretations with long-term missionary performance in 129 missionary units (one single missionary or one married couple per unit). MMPI test

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42

Robert, Dana L. "The Influence of American Missionary Women on the World Back Home1." Religion and American Culture: A Journal of Interpretation 12, no. 1 (2002): 59–89. http://dx.doi.org/10.1525/rac.2002.12.1.59.

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No churchgoer born before 1960 can forget the childhood thrill of hearing a missionary speak in church. The missionary arrived in native dress to thank the congregation for its support and, after the service, showed slides in the church hall. The audience sat transfixed, imagining what it might be like to eat termites in Africa, or beg on the streets in India, or study the Bible in a refugee camp. The usually mundane Sunday service became exotic and exciting, as the world beyond the United States suddenly seemed real. In an age before round-the-clock television news, and the immigration of Asi

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43

Sonea, Cristian. "The Missionary Formation in the Eastern Orthodox Theological Education in Present Day Romania." Transformation: An International Journal of Holistic Mission Studies 35, no. 3 (2018): 146–55. http://dx.doi.org/10.1177/0265378818803063.

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The article presents the current missionary formation in the Romanian Orthodox Church. I evaluated the national curricula from the faculties of Orthodox Theology, following the missionary orientated topics in each subject, and I analyzed the curricula of Missiology taught in the faculties.The article underlines the relation between the content of the Missiology curriculum and the historical context in which the Orthodox Church in Romania developed, and it explains why there are both innovative and conservative themes within the curriculum. Finally, the specificities of the orthodox missionary

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44

Guile, Carolyn C., and Robert A. Maryks. "The Jesuit Missionary Ethos." Eighteenth-Century Studies 46, no. 3 (2013): 431–34. http://dx.doi.org/10.1353/ecs.2013.0027.

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45

Byars, Ronald P. "Book Review: Lesslie Newbigin: Missionary Theologian." Interpretation: A Journal of Bible and Theology 61, no. 3 (2007): 341–42. http://dx.doi.org/10.1177/002096430706100326.

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46

Cruell, Carlos M. Camps. "SOCIAL IMPLICATIONS OF THE MISSIONARY HERITAGE." International Review of Mission 74, no. 295 (1985): 337–42. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02589.x.

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47

Borges, Armando Rodríguez. "STRUCTURAL IMPLICATIONS OF THE MISSIONARY HERITAGE." International Review of Mission 74, no. 295 (1985): 350–54. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02591.x.

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48

O'Loughlin, Thomas. "The Missionary Strategy of the Didache." Transformation: An International Journal of Holistic Mission Studies 28, no. 2 (2011): 77–92. http://dx.doi.org/10.1177/0265378810396298.

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49

Foster, Paul. "Book Review: Christianity - A Missionary Religion." Expository Times 117, no. 3 (2005): 127–28. http://dx.doi.org/10.1177/001452460511700325.

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50

Salomone, Frank A., and Jonnalynn K. Mandelbaum. "The Missionary as a Cultural Interpreter." Journal for the Scientific Study of Religion 29, no. 4 (1990): 542. http://dx.doi.org/10.2307/1387325.

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