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Relevant bibliographies by topics / New-York Evangelical Missionary Society

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Academic literature on the topic 'New-York Evangelical Missionary Society'

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Published: 4 June 2021

Last updated: 27 July 2025

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Journal articles on the topic "New-York Evangelical Missionary Society"

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Soloviy, Roman. "The Church Amidst the War of Attrition: Ukrainian Evangelical Community in Search of a New Mission Paradigm." Religions 15, no. 9 (2024): 1136. http://dx.doi.org/10.3390/rel15091136.

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The article is a comprehensive analysis of the struggles and challenges faced by Ukrainian evangelicals in the wake of the Russian aggression against Ukraine between 2022 and 2024. This analysis focuses on how the ongoing war has impacted the church’s overall mission and how it has adapted to a rapidly changing political and social environment. The author argues that with Ukrainian society experiencing significant social and existential challenges due to the ongoing war, the traditional model of mission work that solely focuses on evangelism and promoting Christian values as a counter to “neo-

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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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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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Pervaiz, Huma. "Unravelling the Dynamics of Christian Missionary Evangelical Activities in Colonial Punjab (1849-1947)." Al-Irfan 8, no. 15 (2023): 1–11. http://dx.doi.org/10.58932/mulb0010.

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The article focused on the evangelical activities of Christian missionaries to convert the natives to Christianity in colonial Punjab, with particular reference to Lahore and Sialkot districts. With the annexation of Punjab in 1849, the cultural and social ethos took a surprising turn, and a new community of converted Christians started to form progressively. This new societal drive was unique because it attracted individuals from affluent backgrounds and triggered mass conversion in socially and economically side-lined communities of Punjab. After annexation, missionaries flocked to Punjab fr

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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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Myazin, Nikolay. "Christianity in India: From the Apostle Thomas to the Present." Asia and Africa Today, no. 1 (2023): 66. http://dx.doi.org/10.31857/s032150750020551-8.

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The first Christians appeared in southwestern India during Antiquity; they belonged to Nestorianism and were fully incorporated into Indian society. The descendants of the Christian settlers and the descendants of the converts formed different castes. In the mid-16th century a Catholic diocese was established in the Portuguese possession of Goa, and most of the local Christians were converted to Catholicism. Protestantism began to spread in the early 18th century in the Danish colony of Trakenbar on the southeast coast. The East India Company did not permit missionary activity on its lands. Th

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Singh, Dr Oinam Ranjit, and Umananda Basumatary. "The History Of Education And The Literary Development Of The Bodo In The Brahmaputra Valley." History Research Journal 5, no. 5 (2019): 32–50. http://dx.doi.org/10.26643/hrj.v5i5.7916.

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The education is regarded as the invincible element for the development of a society. Without the progress of education the rate of development index of a particular society cannot be measured. The Bodos are the single largest aboriginal tribe living in the Brahmaputra valley of Assam from the time immemorial. They possessed rich socio-cultural tradition and solid language of their own. In the early 19th century on the eve of British intervention in Assam the condition of education among the Bodos was completely in a stake. It was after the adoption of the education policy in Assam by British

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Loss, Daniel S. "Missionaries, the Monarchy, and the Emergence of Anglican Pluralism in the 1960s and 1970s." Journal of British Studies 57, no. 3 (2018): 543–63. http://dx.doi.org/10.1017/jbr.2018.83.

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AbstractIn the late twentieth century, a new justification for the Church of England's establishment emerged: the church played an important social and political role in safeguarding the interests of other religious communities, including non-Christian ones. The development of this new vision of communal pluralism was shaped by two groups often seen as marginal in postwar British society: the royal family and missionaries. Elizabeth II and liberal evangelicals associated with the Church Missionary Society contributed to a new conception of religious pluralism centered on the integrity of the m

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Yates, Timothy. "The Idea of a ‘Missionary Bishop’ in the Spread of the Anglican Communion in the Nineteenth Century." Journal of Anglican Studies 2, no. 1 (2004): 52–61. http://dx.doi.org/10.1177/174035530400200106.

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ABSTRACTIn the 1830s, among those associated with the Tractarian revival in England and also among certain figures in the (then) Protestant Episcopal Church of the United States (PECUSA), the idea of the ‘missionary bishop’ was propagated, which presented the bishop as a pioneer evangelist as the apostles were understood to be in New Testament times and saw the planting of the Church as necessarily including a bishop from the beginning for the ‘full integrity’ of the Church to be present. This view of the bishop as the ‘foundation stone’ was not held by the Evangelicals of the Church Missionar

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Shaver, Lisa. "“No cross, no crown”: An Ethos of Presence in Margaret Prior’s Walks of Usefulness." College English 75, no. 1 (2012): 61–78. http://dx.doi.org/10.58680/ce201220678.

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In 1837, Margaret Prior became the first female missionary for the American Female Moral Reform Society. She traveled throughout the poorest neighborhoods in New York City’ entering barrooms, brothels, and sickrooms. Based on an analysis of Prior’s missionary reports, published in the society’s periodical and included in her memoir, this essay shows how Prior exerted an ethos of presence. Her willingness to traverse the seediest sections of the city, call on any person, and address any need exerted a powerful ethos in the communities she served and among the audiences who read and heard about

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Dissertations / Theses on the topic "New-York Evangelical Missionary Society"

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Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /." ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.

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Books on the topic "New-York Evangelical Missionary Society"

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Stanley, Brian. Missionary Societies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0013.

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While some of the global reach of Dissenting traditions is due to the vagaries of migration from Britain in the early modern period, much of it is also the result of the deliberate propagation of the faith in which the Missionary Societies, formed between the French Revolution and the early nineteenth century, were key. Older scholarship tended to celebrate evangelical Dissent as being central to this movement. More recent exploration has shown that unlike earlier Pietist and Anglican missionary activity, the Baptist Missionary Society (1792) and London Missionary Society (1795) had a global r

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Tharaud, Jerome. Apocalyptic Geographies. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200101.001.0001.

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In nineteenth-century America, “apocalypse” referred not to the end of the world but to sacred revelation, and “geography” meant both the physical landscape and its representation in printed maps, atlases, and pictures. This book explores how white Protestant evangelicals used print and visual media to present the antebellum landscape as a “sacred space” of spiritual pilgrimage, and how devotional literature influenced secular society in important and surprising ways. Reading across genres and media — including religious tracts and landscape paintings, domestic fiction and missionary memoirs,

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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 past

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Constitution of the American Home Missionary Society: Recommended by a Convention of the Friends of Missions, Held in the City of New York, May 10, 1826, and Adopted by the United Domestic Missionary Society; Together with the Fourth Report of The... Creative Media Partners, LLC, 2021.

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Society, Moravian Historical, and William Cornelius Reichel. Memorial of the Dedication of Monuments Erected by the Moravian Historical Society: To Mark the Sites of Ancient Missionary Stations in New York and Connecticut. Creative Media Partners, LLC, 2018.

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Memorial of the Dedication of Monuments Erected by the Moravian Historical Society: To Mark the Sites of Ancient Missionary Stations in New York and Connecticut. Creative Media Partners, LLC, 2023.

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Memorial of the Dedication of Monuments Erected by the Moravian Historical Society: To Mark the Sites of Ancient Missionary Stations in New York and Connecticut. Creative Media Partners, LLC, 2023.

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Anchored Within the Vail: A Pictorial History of the Seamen's Church Institute. Seamen's Church Institute, 1995.

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Series, Michigan Historical Reprint. The American church. A discourse in behalf of the American home missionary society, preached in the cities of New York and Brooklyn, May, 1852. By Rev. Leonard Bacon ... Scholarly Publishing Office, University of Michigan Library, 2006.

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Jogues, Isaac Saint, and Félix 1804-1886 Martin. Life of Father Isaac Jogues, Missionary Priest of the Society of Jesus [microform]: Slain by the Mohawk Iroquois in the Present State of New York, October 18 1646. Creative Media Partners, LLC, 2021.

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Book chapters on the topic "New-York Evangelical Missionary Society"

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Kammen, Michael. "Sects and The State In a Secular Society." In Colonial New York. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195107791.003.0009.

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Abstract The spiritual life of eighteenth-century New York underwent permutations that reveal a great deal about. social change in an ever more secularized society. The causes and consequences of those changes are to be found in the interaction among sectarianism, the state, and the inevitability of accommodation in an unusually heterogeneous province. Regardless of which . denomination is examined, the story is roughly the same: slow growth, insufficient clergy, inadequate funds, conflicts with the governor and Assembly, theological conservatism, internal schism over. pietism, fluidity across

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Rohrer, James R. "The Connecticut Missionary Society." In Keepers of The Covenant. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195091663.003.0004.

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Abstract When the General Association of Connecticut convened at the Congregational meetinghouse in Windham in June 1797, an atmosphere of expectancy pervaded the gathering. For several years evangelicals in both England and America had been praying fervently for a general revival of God’s people. Now, many New Light ministers believed, an awakening was at hand. From across the ocean came stirring news of wondrous missionary advances in Africa and the South Seas, while at home unusual “seriousness” seemed evident among many congregations throughout the state. New Divinity stalwart Charles Back

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Belvadi, Anilkumar. "Conclusion." In Missionary Calculus. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0007.

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Chapter 7, the Conclusion, draws out the principal empirical findings of the study and argues that the instrumental reasoning missionaries adopted in the making of the Sunday school redefined the very values they sought to institutionalize. Missionaries bemoaned the secularization of schools, but readily copied the organizational forms of secular institutions; they deplored racism, but institutionalized racism in their own evangelical practice; they preached of the spiritual life, but displayed money-mindedness of an acute sort; they denounced “idolatry” and “heathenism,” but incorporated thes

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"Constitution of the Waterloo Missionary Society." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0008.

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This chapter introduces the Christians who organized dozens of missionary societies in the United States during the nineteenth century, supporting either foreign or domestic missions. It talks about the Christians in central and western New York that organized several missionary societies of their own in the early 1800s. It also highlights that several citizens of Waterloo, New York, formed a missionary society on October 27, 1817, as a branch of the General Missionary Society of the Western District of the State of New York. The chapter describes how the Waterloo Missionary Society held quart

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"years essentially a clerical society, a network of evangelical clergymen who kept up a correspondence based on their knowledge of their own parishes and congregations. Around 1812 the society began to develop local auxiliaries with a penny-a-week subscription. Not only was there an increase in finances, the society began to receive applications from viable candidates of whom the members of the clerical circle had never heard, and this at a point when missionary work was being identified with the ‘white man’s grave’ and heavy mortality. The broadened base of support, the approach to something like mass mem-bership, necessitated a broader literary appeal. A whole new literature appeared along the trail first blazed by the Baptist Periodical Accounts. Missionary lit-." In The Rise of the Laity in Evangelical Protestantism. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-94.

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"Reports of Episcopal Missionaries." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0009.

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This chapter discusses how New York Episcopalians shared the same zeal as Baptists, Presbyterians, and Methodists for missionary work. It mentions Rev. John Henry Hobart, the third Episcopal bishop of New York, who greatly expanded the church's missionary efforts during his tenure. It also highlights Hobart's efforts that made it possible for the Episcopal Diocese of New York to train and sponsor dozens of missionary priests and deacons in western New York during the 1820s and 1830s. The chapter reviews selected reports prepared by Episcopal missionaries to the Education and Missionary Society

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"Timothy Mather Cooley’s Missionary Journal." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0005.

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This chapter focuses on Timothy Mather Cooley's mission in New York that lasted eighteen weeks. It notes that Cooley served with the support of the Hampshire Missionary Society in Oneida, Chenango, and Onondaga Counties and that distribution of religious literature was a significant component of missionary work at the time. It also looks at Cooley's journal wherein he inserted notes and specified the population of the settlements he visited and the state of religion therein. The chapter details entries from Cooley's journal, such as how he rode to Northampton and received his commission and ot

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Morgan, David. "Evangelical Images and the American Tract Society." In Protestants & Pictures Religion, Visual Culture, and the Age of American Mass Production. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195130294.003.0003.

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Abstract with the disestablishment of religion in the early nineteenth century, New England clergy and laity who had enjoyed in statesanctioned Christianity a vision of a nation with a divine purpose were faced with the challenge of preserving their sense of national mission in a state that no longer officially authorized the practice of the Christian faith. Facing the steady growth of non-English-speaking, nonProtestant immigrants and the expansion of a frontier populated by unchurched whites and non-Christian Indians, a number of evangelical clergy, Christian professionals, businessmen, and

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"for the Propagation of the Gospel and local associations for promoting dis-ciplined spirituality. Methodist co-option of the form built a bridge to evangelicalism. In Britain the Baptist (1792), London (1795), and Church (1799) Missionary Societies, the Religious Tract Society (1799) and, supremely, the British and Foreign Bible Society (1804) offered Americans well-publicized examples for how rapidly, how effectively and with what reach lay-influenced societies could mobilize to address specific religious and social needs. A few small-scale voluntary societies had been formed in America before the turn of the nineteenth century, but it was only after about 1810 that voluntary societies – as self-created vehicles for preaching the Christian message, distributing Christian literature and bringing scattered Christian exertions together – fuelled the dramatic spread of evangelical religion in America. Many of the new societies were formed within denominations and a few were organized outside the boundaries of evangelicalism, like the American Unitarian Association of 1825. But the most important ones were organized by interdenominational teams of evangelicals for evangelical pur-poses. Charles Foster’s helpful (but admittedly incomplete) compilation of 159 American societies from this era finds 24 founded between 1801 and 1812, and another 32 between 1813 and 1816, with an astounding 15 in 1814 alone. After a short pause caused by the Bank Panic of 1819, the pace of for-mation picked up once again through the 1820s. The best funded and most." In The Rise of the Laity in Evangelical Protestantism. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-76.

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Nord, David Paul. "Benevolent Capital: Financing Evangelical Book Publishing in Early Nineteenth-century America." In God and Mammon. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195148008.003.0007.

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Abstract By the late 1820s, the American Bible Society (ABS) had become a major force in religious evangelism, in book publishing, and in the national organization of philanthropy in America. So productive was its modem printing plant in New York and so extensive was its national network of auxiliary societies that in 1829 the society launched its first “general supply,” an audacious plan to place a Bible into the home of every family in the United States. For the managers of the society and its supporters, these were exhilarating, millennial times. But not everyone, not even all the members o

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