Relevant bibliographies by topics / Missionary training centers

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

Academic literature on the topic 'Missionary training centers'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Missionary training centers"

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Kim, Eun Ho. "The Current State and a Proposal of Missionary Training Program for the Frontier Missions in the 21st century - Concentrating on the 3 Missionary Training Centers -." Theology and Praxis 60 (June 30, 2018): 331–71. http://dx.doi.org/10.14387/jkspth.2018.60.331.

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Khetagurova, V. Sh, E. M. Kryukova, and L. I. Donskova. "Pilgrimage Tourism As a Technology of Religious Education of a Personality." Uchenye Zapiski RGSU 19, no. 4 (December 29, 2020): 177–85. http://dx.doi.org/10.17922/2071-5323-2020-19-4-177-185.

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the results presented in the article allow us to justify the use of pilgrimage tourism as a tool in the formation of spiritual and moral values and worldview. The purpose of the study is to determine the specific features of pilgrimage tourism as a technology of religious education of the individual. The information base of the study was the stock, cartographic and statistical materials, including pilgrimage centers, as well as the sites of tourist organizations and materials collected during the expedition trips of the authors. The interdisciplinary nature of the research allowed us to use different methods from related fields of knowledge – religious studies, geography, sociology, and pedagogy. When interpreting the results of the study, historical, comparative-geographical methods and the method of statistical analysis were used. The results obtained allow us to substantiate the possibility of using pilgrimage tours as a religious education of a spiritual and moral person. In the course of the study, based on the analysis of the ideas of different authors, the value content of the conceptual apparatus of religious and pilgrimage tourism is determined. The system of developing religious education through pilgrimage tourism promotes the formation of a worldview, spiritual guidelines, ideals and meaning. The analysis of the role of pilgrimage in society allows us to distinguish its educational, missionary, charitable and spiritual-educational role. The results presented in the article can be used by pilgrimage centers, services of the Russian Orthodox Church for the development of pilgrimage tours, tourist companies for the promotion of religious tourism, geographers, historians in research and pedagogical activities when improving training courses.
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Collins, John. "Ghanaian Christianity and Popular Entertainment: Full Circle." History in Africa 31 (2004): 407–23. http://dx.doi.org/10.1017/s0361541300003570.

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In this paper I look at the relationship between Christianity and popular entertainment in Ghana over the last 100 years or so. Imported Christianity was one of the seminal influences on the emergence of local popular music, dance, and drama. But Christianity in turn later became influenced by popular entertainment, especially in the case of the local African separatist churches that began to incorporate popular dance music, and in some cases popular theatre. At the same time unemployed Ghanaian commercial performing artists have, since the 1980s, found a home in the churches. To begin this examination of this circular relationship between popular entertainment and Christianity in Ghana we first turn to the late nineteenth century.The appearance of transcultural popular performance genres in southern and coastal Ghana in the late nineteenth century resulted from a fusion of local music and dance elements with imported ones introduced by Europeans. Very important was the role of the Protestant missionaries who settled in southern. Ghana during the century, establishing churches, schools, trading posts, and artisan training centers. Through protestant hymns and school songs local Africans were taught to play the harmonium, piano, and brass band instruments and were introduced to part harmony, the diatonic scale, western I- IV- V harmonic progressions, the sol-fa notation and four-bar phrasing.There were two consequences of these new musical ideas. Firstly a tradition of vernacular hymns was established from the 1880s and 1890s, when separatist African churches (such as the native Baptist Church) were formed in the period of institutional racism that followed the Berlin Conference of 1884/85. Secondly, and of more importance to this paper, these new missionary ideas helped to establish early local popular Highlife dance music idioms such as asiko (or ashiko), osibisaaba, local brass band “adaha” music and “palmwine” guitar music. Robert Sprigge (1967:89) refers to the use of church harmonies and suspended fourths in the early guitar band Highlife composition Yaa Amponsah, while David Coplan (1978:98-99) talks of the “hybridisation” of church influences with Akan vocal phrasing and the preference of singing in parallel thirds and sixths in the creation of Highlife.
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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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Maioroshi, Mariia. "Galician Basilian Monks and the Reform of the OSBG in Mukachevo Greek Catholic Eparchy." Ukrainian Studies, no. 1(78) (May 20, 2021): 217–28. http://dx.doi.org/10.30840/2413-7065.1(78).2021.225900.

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The article analyzes the activities of Galician Basilian monks through the prism of the OSBG (Order of St. Basil the Great) reform in Mukachevo Greek Catholic eparchy. Relying on a wide range of archival sources and using modern socioanthropological methodological approaches, the author has clarified the preconditions and reasons for the Order’s reform and described the attitude of Greek Catholic monks to those changes. In the course of the study, the author has come to the conclusion that as of December 1938, all monasteries of Subcarpathian Ruthenia were involved in the reform. Of course, each monastery was in a different state and had certain functions. Thus, Mukachevo monastery became a center of pilgrimage and an educational base for monks with a strong novitiate (according to the inspection carried out by Professor Josef Foltynovskyi on behalf of Pope Pius XI as of December 10, 1924, it included a total of 21 novices). Uzhhorod monastery turned into a cultural and educational center, successfully training students and operating a printing house. Malyi Bereznyi monastery was the heart of the missionary movement, providing after 1928 philosophical and theological studies for candidates’ preparation, while, due to their later involvement in the reform, Imstychiv and Boroniavo monasteries remained in the most difficult condition and hosted unreformed monks.
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Würker, Sylwia. "Myśl i praktyka edukacyjna niemieckich pietystów - poglądy i działalność Augusta Hermanna Frankego." Biuletyn Historii Wychowania, no. 24 (March 18, 2019): 47–60. http://dx.doi.org/10.14746/bhw.2008.24.4.

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The article presents the opinions and pedagogical and educational activity of August Hermann Franke - a person of interesting biography and multifaceted activity. The main objective of this sketch is to demonstrate the influence of the assumptions and practice of Pietists on pedagogical concepts and pragmatic enterprises. As far as the origin and the evolution of Pietists are concerned, the author discusses the common, fundamental assumptions (internalized faith, active social engagement, missionary work aimed at improvement of social conditions) and their exemplifications in the activity of August Hermann Franke. The fundamental conceptions of Franke were based on pietistic motivation for life according to faith and individual experience in working with the youth. The article depicts the functioning of centres and schools founded by Franke, in which the founder introduced progressive teaching and educational methods, promoted an individual approach towards pupils. Also, he maintained strict discipline and a system of reprimand, reproval, threats and punishment. The sketch stresses the significance of teachers’ training for the role of educators and also indicates which assumptions and educational practices of Franke survived until modern-day times.
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Dissertations / Theses on the topic "Missionary training centers"

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Cates, Shawn R. "Increasing Performance Support for International Missionary Training Centers." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3127.

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In 2011 the Missionary Department sponsored a development project focused on creating performance support tools for international missionary training centers (IMTCs). The purpose of the project was to determine an area where there was a gap between desired performance and actual performance for IMTC training managers and develop tools to support them in improving performance in the chosen area. The target area supported the IMTC training managers in helping part-time teachers improve their effectiveness. Two products were created to help managers work more effectively with their teachers and a third product is currently under development. The first was a teacher competency print resource that managers could use to guide their feedback and evaluations of teachers. The second was a set of standards and suggestions managers could implement to help teachers improve. The third was an electronic teacher-tracking tool that would allow managers to track the progress and goals of each teacher. The design model used was a combination of a rapid prototyping model, cascade design model, and an electronic performance support design model. It included four major iterations for the products. This paper discusses the various stages of the development process, including adjustments to the planned design model, prototypes, and finalized products.
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Harley, C. David. "A comparative study of IMTF-related missionary training centers in the two-thirds world." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Kohler, D. Brian. "Learning to Learn: the Training of Missionaries in Language Learning Strategies at the Missionary Training Center." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTGM,19192.

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Cates, Shawn R. "A Case Study in Revolutionary Change: From High School to Missionary Training Center." BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8666.

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This article focuses on a case study in revolutionary change. A private school in Mexico City that had functioned for 49 years under the educational arm of The Church of Jesus Christ of Latter-day Saints underwent a change in mission, purpose, structure, function, and administration in eight months. Research about organizational change contains many conceptual models and principles intended to guide an organization through large-scale change. However, this change occurred without any strict reliance on a specific change model. This qualitative study is directed at empirically discovering what main factors led to success rather than relying on anecdotal assumptions. The change is separated into three major phases: a five-month announcement and planning period, the three-month start-up phase, and a year-long stabilizing period. Data sources included 14 interviews with people who participated in the change, a focus group with managers, and archival documents related to the functioning of the organization during these phases. Six prominent themes came from the data analysis related to change success factors. The most salient was that individual employee attitude's, beliefs and efforts were the main perceived contributing success factor. Others include continuous planning at multiple levels in the organization, the major difficulty yet positive feeling about the change, how different work teams formed and worked together; the role of experienced leaders, the support given to employees in their responsibilities, and sufficient resourcing. Future research should look at the effect of culture clashes when multiple teams are combined under a new vision and purpose and how these cultural differences are moderated by the relationship between organizational factors and employee factors.
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Lindsay, Elaine T. "Learner Concerns at the Missionary Training Center in the Technology Assisted Language Learning Program." BYU ScholarsArchive, 2000. https://scholarsarchive.byu.edu/etd/4880.

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Chapelle (1997) states the following as a vital question to be asked with respect to computer assisted language learning, “How good is the language experience in CALL for L2 learning?” (n.p.) In order to truly answer this question, investigators need to look to the learner and his concerns. In planning curriculum or designing a program, teachers and administrators normally look toward learner needs. However, these educators are also known to fully implement a new program, at times, without consideration of learner concerns. This appears to be especially true with the use of technology in the second language classroom. Research is needed to look at how the learner feels about technology. Former studies (Fuller, 1969; Hansen, 1996) have focused on the concerns of teachers or preservice teachers, but little research has been done focusing on the actual concerns of the learner.The current study focused on the concerns of over two hundred young adult missionaries from the Church of Jesus Christ of Latter-Day Saints who studied foreign languages at the LDS Missionary Training Center (MTC) for two months, with the aid of a Technology Assisted Language Learning (TALL) program. The subjects answered a background questionnaire upon beginning their study of a foreign language. At the end of their study program, the missionaries responded to a questionnaire where they could express their concerns about learning through technology. In addition, interviews with selected participants were conducted at the end of the missionaries' program.The data were analyzed and categorized and focus was given to the types of concerns expressed and how the concerns differed for language group, learner rate, gender, and other background factors. Four major categories of concerns were identified: instructional, language, software, and none. Most of the concerns expressed by the learners dealt with instructional issues such as the amount of variety and learner control as well as how learners review material and receive feedback from the computer. Chi-square post hoc analyses showed the greatest differences in the number of concerns within the Portuguese learners. Concerns of fast versus slow learners appeared different as well. Tests showed that slower learners were significantly more concerned about the computer going at a pace that worked well for them, becoming bored easily, and not having enough time on certain computer activities. Profiles describing those and other differences were created based on the interviews conducted with several learners.
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Ryoo, Gyoung-ae Lydia. "Discovering a set of core values for Korean missionary training in Korean context for effective ministry in cross-cultural missions a case study of Global Missionary Training Center in Seoul, Korea /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Moulton, Sara E. "Elicited Imitation Testing as a Measure of Oral Language Proficiency at the Missionary Training Center." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3137.

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This research study aimed to create an alternative method of measuring the language proficiency of English as a Second Language (ESL) missionaries at the Missionary Training Center (MTC). Elicited imitation (EI) testing was used as this measure of language proficiency and an instrument was designed and tested with 30 ESL missionaries at the MTC. Results from the EI test were compared with an existing Language Speaking Assessment (LSA) currently in use at the MTC. EI tests were rated by human raters and also by a computer utilizing automatic speech recognition technology. Scores were compared across instruments and across scoring types. The EI test correlated highly with the LSA using both scoring methods providing initial validity for future testing and use of the instrument in measuring language proficiency at the MTC.
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Burdis, Jacob R. "Designing and Evaluating a Russian Elicited Imitation Test to Be Used at the Missionary Training Center." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4008.

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Elicited Imitation (EI) is an assessment approach that uses sentence imitation tasks to gauge the oral proficiency level of test takers. EI tests have been created for several of the world's languages, including English, Spanish, Japanese, French, and Mandarin. Little research has been conducted for using the EI approach with learners of Russian. This dissertation describes a multi-faceted study that was presented in two journal articles for the creation and analysis of a Russian EI test. The EI test was created for and tested with Russian-speaking missionaries and employees at the Missionary Training Center (MTC) in Provo, UT. The first article describes the creation of the test and analyzes its ability to predict oral language proficiency by comparing individuals' scores on the EI to their scores on the Oral Proficiency Interview (OPI). The test was found to effectively predict an individual's OPI score (R2 = .86). The second article analyzes the difference in person ability estimates and item difficulty measures between items from a general content bank and a religious content bank. The mean score for the content specific items (x̄ = .51) was significantly higher than the mean score for the general test (x̄ = .44, p < 0.001). Additionally, the item difficulties for the religious items were significantly less than the item difficulties for the general items (p < 0.05).
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Rudd, Chandler Scott. "Planning Their First Language Lesson: Applying Constructivist Values to the Design of Objective Training for Part-Time Teachers at the Missionary Training Center." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3044.pdf.

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Bichon, Laura Millet. "The Effects of Use of A Metacognitive Strategy on the Language Anxiety of Missionaries at the Missionary Training Center." Diss., CLICK HERE for online access, 2000. http://contentdm.lib.byu.edu/u?/MTAF,35122.

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Books on the topic "Missionary training centers"

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K, Christensen Barbara, ed. Making your home a missionary training center. Salt Lake City, Utah: Deseret Book Co., 1985.

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Christensen, Joe. Making Your Home a Missionary Training Center. Deseret Book Company, 1991.

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David, Taylor William, and World Evangelical Fellowship, eds. Too valuable to lose: Exploring the causes and cures of missionary attrition. Pasadena, Calif: William Carey Library, 1997.

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Larsen, Timothy. Congregationalists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0002.

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The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.
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Forrestal, Alison. Vincent de Paul, the Lazarist Mission, and French Catholic Reform. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198785767.001.0001.

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This book offers a major reassessment of the thought and activities of the most famous figure of the seventeenth-century French Catholic Reformation, Vincent de Paul. Confronting traditional explanations for de Paul’s prominence in the dévot reform movement that emerged in the wake of the Wars of Religion, it explores how he turned a personal vocation to evangelize the rural poor of France into a congregation of secular missionaries, known as the Congregation of the Mission or the Lazarists, with three interrelated strands of pastoral responsibility: the delivery of missions, the formation and training of clergy, and the promotion of confraternal charity. It demonstrates that the structure, ethos, and works that de Paul devised for the Congregation placed it at the heart of a significant enterprise of reform that involved a broad set of associates in efforts to transform the character of devotional belief and practice within the church. The book’s central questions concern de Paul’s efforts to create, characterize, and articulate a distinctive and influential vision for missionary life and work, both for himself and for the Lazarist Congregation, and it argues that his prominence and achievements depended on his remarkable ability to exploit the potential for association and collaboration within the dévot environment of seventeenth-century France in enterprising and systematic ways. It is the first study to assess de Paul’s activities against the backdrop of religious reform and Bourbon rule, and to reconstruct the combination of ideas, practices, resources, and relationships that determined his ability to pursue his ambitions.
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Book chapters on the topic "Missionary training centers"

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Martinich, Matthew L. "Mormon Missionary Training Centers." In Encyclopedia of Latin American Religions, 981–83. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_469.

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Martinich, Matthew L. "Mormon Missionary Training Centers." In Encyclopedia of Latin American Religions, 1–2. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_469-1.

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Belvadi, Anilkumar. "A Pedagogical Testament." In Missionary Calculus, 124–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0005.

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Chapter 5 describes the efforts of American missionaries in putting together a philosophy of education for the new institution they intended to create in India. Since their views, materials, and organizational model were borrowed from the American experience, the chapter first reviews the functioning of the Sunday school in America. Between 1827 and 1838, beginning in Massachusetts, public schools came to be secularized. With the teaching of the Bible effectively proscribed in public schools, the American Sunday School Union, organized in 1824 and supported by several Protestant denominations, found that by 1838, it was obliged to work outside of the public-school system. As an institution dedicated to Christian and moral education, and, around the time of the Civil War as a public counseling center, it enjoyed broad support. By 1872, American Sunday school leaders had created a bureaucratized organization patterned after the very secular forces they had fought, as well as an elaborate seven-year curriculum, the Uniform International Lesson System. American missionaries imported these into India. They soon found, however, that their system could not be implemented in toto in the Indian context given the “heathen” home backgrounds of Indian children and the absence of suitably trained teachers. The chapter discusses missionary thinking on reaching out to the youngest children, using the latest “universal,” “scientific,” child-education and teacher-training methods, and locating all that was “modern” in the Bible itself. Creating a “philosophy of childhood,” and an institution with “form and system,” Sunday school missionaries transformed themselves into professional educators.
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Pasch, Helma. "European women and the description and teaching of African languages." In Women in the History of Linguistics, 487–508. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198754954.003.0020.

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Women have contributed to the description of African languages in academia and in mission stations since the dawn of the twentieth century until the end of colonialism. From the beginning their publications were received as well as those of their male colleagues, even though they were disadvantaged in their scholarly work. In academia they had fewer opportunities to make a good career than their male colleagues and usually had less prestigious jobs. Some women assisted the male linguist in the household as learned spouses, sisters, or daughters. In Catholic and Protestant missionary congregations, men usually received a professional training, some even in linguistics, while only educated women could be sent as missionaries on their own. In Protestant congregations, women without professional education would be sent only as wives or sisters of a male missionary.
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Rex Galindo, David. "Introduction." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0001.

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This book examines the role played by the Franciscan friars of propaganda fide in the expansion and consolidation of Catholicism in the eighteenth-century Hispanic world. More specifically, it investigates the conversion agenda of the Franciscan Order's Colleges for the Propagation of the Faith and their missionaries in Spanish America and Spain. It shows how Franciscan colleges developed an extensive, methodical missionary program aimed at converting both Catholics and non-Christians. The Franciscan missionaries focused not only on the recruitment of non-Catholics for their eternal salvation under the umbrella of the Church, but also on the salvation of the sinners who were otherwise condemned to hell. This introduction provides a summary of the chapters that follow, covering topics such as the recruitment of novices and friars, the missionary training program in the Franciscan colleges, the misiones populares, and the contents of sermons and pláticas preached in the popular missions.
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Fant, Clyde E., and Mitchell G. Reddish. "Beroea." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0011.

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Virtually nothing remains from the ancient city of Beroea, once the second city of the Macedonian Empire. In the 1st century the Apostle Paul found Beroea hospitable to his message, and today the city contains the most notable individual monument in Greece to the Christian missionary. The ancient city of Beroea today is known as Veria, located 42 miles west of Thessaloniki and 9 miles northwest of Vergina. Public buses are available from Thessaloniki’s KTEL stations (be sure to use the west side stations). Check carefully for departing and returning times, as the frequency of connections varies. Fares are inexpensive, less than $10 round trip. It is possible, if desired or time is limited, to make a day trip from Thessaloniki to nearby Vergina, go on to Veria, and return. Beroea was first mentioned by Thucydides in his histories when he records that the Athenians failed to take the city by siege in 432 B.C.E., during the Peloponnesian War. Plutarch later tells of a successful siege of Beroea in 288 B.C.E., after which the city was occupied by Pyrrhus. The Gauls who later robbed the royal tombs at Vergina were unsuccessful in taking Beroea. The city became part of the Roman Empire in 148 B.C.E. and was the site of training for the armies of Pompey, who spent the winter of 49–48 B.C.E. in Beroea prior to the battle of Pharsalos (48 B.C.E.). In the 1st century C.E. Beroea found favor with several of the Roman emperors and became an international city of varied races and religions. The Apostle Paul visited the city in 50 C.E. Later Diocletian made Beroea one of the two capitals of Macedonia. The biblical account of Paul’s visit to Beroea, following his escape from the hostility at Thessalonica, is found in Acts 17:10–15: . . . That very night the believers sent Paul and Silas off to Beroea; and when they arrived, they went to the Jewish synagogue. These Jews were more receptive than those at Thessalonica, for they welcomed the message very eagerly and examined the scriptures every day to see whether these things were so. . . .
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"not establish missions, even though they sometimes desired to do so. The first necessity was a body of people with the degree of commitment needed to live on someone else’s terms, together with the mental equipment for coping with the implications. Such commitment was in turn most likely to arise in the wake of powerful religious influences. Times of religious renewal were nec-essary for the recruitment of a sizeable company of such people, and the maintenance of a succession of them. A tradition of mental training, how-ever, was also needed; charismatic inspiration alone would not suffice, and indeed the plodder might succeed better with a new language and a new soci-ety than the inspired preacher. The second need was for a form of organization which could mobilize committed people, maintain and supply them, and forge a link between them and their work and the wider church. Since in the nature of things both their work and the conditions in which they carried it out were exceptional, the necessary structures could not readily emerge in very rigid regimes, whether political or ecclesiastical. They needed tolerance of the exceptional, and flex-ibility. The third factor necessary to overseas missions was sustained access to overseas locations, with the capacity to maintain communication over long periods. This implies what might be called maritime consciousness, with mar-itime capability and logistical support. All three factors were present in the first, Catholic, phase of the missionary movement. The Catholic Reformation released the spiritual forces to produce the committed worker, the religious orders offered possibilities of extension and adaptation which produced the structures for deploying them, and the Portuguese enclaves and trading depots provided the communication net-works and transoceanic bases. When in the course of the eighteenth century the Catholic phase of missions began to stutter, it was partly because the three factors were no longer fully in place. The Protestant movement developed as the Catholic movement weakened. It began, not at the end of the eighteenth century (that is a purely British per-spective) but at the end of the seventeenth; not in England, but in Germany and Central Europe. Its main motors were in Halle and Herrnhut, though, just as German Pietism drew on the English puritan tradition, it had a puri-tan prologue. William Carey’s Enquiry did not initiate it; the object of that." In The Rise of the Laity in Evangelical Protestantism, 186–87. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-89.

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