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Journal articles on the topic 'Social action and evangelism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Samuel, C. B. "Evangelism in Social Action Ministries." Transformation: An International Journal of Holistic Mission Studies 7, no. 1 (January 1990): 18. http://dx.doi.org/10.1177/026537889000700107.

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2

Hartropp, Andrew, and Oddvar Sten Ronsen. "Evangelism Lost? A Need to Redefine Christian Integral Mission." Mission Studies 33, no. 1 (March 2, 2016): 66–84. http://dx.doi.org/10.1163/15733831-12341434.

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This article proposes a clarification of the integral mission concept and a change in the way the relationship between social action and evangelism is understood in practical integral mission operations. The idea of “primacy” of evangelism has been under fire: if evangelism is given “primacy”, then everything else is “secondary”. The “ultimacy” of evangelism concept has been suggested as a solution: evangelism should ultimately not be left undone. The main flaw of the “ultimacy” concept is that it has no time element.In order to rectify these weaknesses, the “anticipation of evangelism” is proposed. “Anticipation” incorporates the view that social action creates a bridge for evangelism, and also takes care of the widespread concern that evangelism should not ultimately be left out or left undone. Anticipation also requires that the evangelism component in integral mission is brought onto the table right from the start of the planning of social action programs. The “anticipation” of evangelism concept can help to ensure better practical guidance in the execution of Christian integral mission as the evangelism component is anticipated at the planning stage and included at the implementation stage. This should ensure that integral mission programs do not end up in social action only.

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3

Georgianna, Sharon. "Fundamentalism Vs. Social Activism." Journal of Interdisciplinary Studies 2, no. 1 (1990): 159–74. http://dx.doi.org/10.5840/jis199021/210.

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Before the advent of the Moral Majority, fundamentalists were noted for their absence from the socio-political arena. Though there were sporadic attempts, no fundamentalist social action organization had been successful until the Moral Majority came on the scene in 1979. Are Moral Majoritarians bothered by their recent involvement in social activism? What kinds of social action behaviors are they more likely to engage in? A questionnaire was sent to a random sample of Moral Majoritarians in a Midwestern Chapter to shed light on social action involvement It found that Moral Majoritarians prefer safe, democratic social behaviors to more radical actions, and that evangelism still takes priority over social activism.

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PETRELLA, LIDIA SUSANA VACCARO. "THE TENSION BETWEEN EVANGELISM AND SOCIAL ACTION IN THE PENTECOSTAL MOVEMENT." International Review of Mission 75, no. 297 (January 1986): 34–38. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01449.x.

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5

Kanagy, Conrad L. "Social Action, Evangelism, and Ecumenism: The Impact of Community, Theological, and Church Structural Variables." Review of Religious Research 34, no. 1 (September 1992): 34. http://dx.doi.org/10.2307/3511444.

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6

Berg, Thomas C. "“Proclaiming Together”? Convergence and Divergence in Mainline and Evangelical Evangelism, 1945-1967." Religion and American Culture: A Journal of Interpretation 5, no. 1 (1995): 49–76. http://dx.doi.org/10.1525/rac.1995.5.1.03a00030.

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By now, it is a commonplace of the American religious scene that the majority of the nation's white Protestant Christians are split into “two parties.” The ideological dividing line runs between “mainline” denominations—Methodists, Presbyterians, Episcopalians—and a bevy of conservative denominations and groups, but it also cuts through the mainline itself, which contains a substantial contingent of conservatives.Among the two parties' numerous disagreements, theological and political, few have run deeper and longer than their difference over the meaning and importance of evangelism, the activity of “proclaiming the gospel” to those outside the Christian community. Is the church's prime call in this regard to seek conversions to the Christian faith, or is it to show the love of Christ by working for charitable goals and social justice? A well-known 1973 study of Presbyterian clergy found that the greatest polarization between self-described “conservatives” and “liberals” came over the relative priority of evangelism and social action. Indeed, the fight over these goals was an important (though by no means the only) factor precipitating the “split” early in this century.

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7

Kovács, Ábrahám. "Is Christ Proclaimed to Christians? The Impact of Scottish Evangelicalism on Hungarian Theology, Piety, and Praxis (1841-1945)." Perichoresis 17, no. 4 (December 1, 2019): 111–31. http://dx.doi.org/10.2478/perc-2019-0031.

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Abstract This paper offers a concise overview of the impact made by Scottish evangelicalism of the Free Church of Scotland on the theology, piety and practice of Hungarian Reformed faith within the Austro-Hungarian Empire. They planted a kind of piety that was foreign, at least in its language and expressions, to most of the Hungarian Reformed people until the arrival of Scottish missionaries in 1841. Their conduct of practical Christianity, praxis pietatis materialised itself in Christian evangelism and social action. In this paper the focus is on the period between 1865 and 1914. To demonstrate the nature and form of this impact, first the paper outlines some key features of Scottish evangelicalism. Then, it investigates the theological and ecclesiastical impact of Scottish evangelicalism made through the establishment of voluntary societies and examines influence on the piety and praxis of Reformed faith in Hungary.

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8

Martin, Phyllis. "Complexity in the Missionary Experience: The Franciscan Missionaries of Mary in Upper Congo." Social Sciences and Missions 23, no. 2 (2010): 228–53. http://dx.doi.org/10.1163/187489410x511551.

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AbstractThe contradictions that permeated the missionary experience can be lost through the use of words such as “encounter” and “civilizing.” This study seeks to illustrate the complementary and competing forces that impinged on the work of the Franciscan Missionaries of Mary sisters in Upper Congo. It emphasizes their commitment to social action and evangelism through work, their interaction with local women and local knowledge, the particular colonial rule they witnessed, and the imperial simplification of complexity at the 1931 Paris Exposition Coloniale Internationale. Les contradictions dont a été imprégnée l'expérience missionnaire risquent de perdre en acuité avec l'usage de mots comme « rencontre » et « processus de civilisation ». Le présent article cherche à illustrer les dynamiques de complémentarité et de compétition qui ont affecté le travail des Sœurs Franciscaines de Marie dans le bassin supérieur du Congo. Il souligne leur engagement pour l'action sociale et l'évangélisation par le travail, leur rapport avec les femmes locales et le savoir local, les spécificités du régime colonial auquel elles furent confrontées, ainsi que la simplification impériale de la complexité à laquelle il fut procédé lors de l'exposition coloniale internationale de Paris en 1931.

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9

Young, Jeremy C. "TRANSFORMATION IN THE TABERNACLE: BILLY SUNDAY'S CONVERTS AND EMOTIONAL EXPERIENCE IN THE PROGRESSIVE ERA." Journal of the Gilded Age and Progressive Era 14, no. 3 (July 2015): 367–85. http://dx.doi.org/10.1017/s1537781415000080.

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AbstractMillions of Americans watched the evangelist Billy Sunday preach during the years 1905–1935, and many were profoundly affected by the experience. Using letters, published and unpublished reminiscences, and other primary source documents, this article reconstructs the emotional experience of Sunday's converts and offers insights into the meaning of conversion and followership in Sunday's and other similar social movements. Through their emotional responses to the evangelist, followers recast socioeconomic problems and community pressures as personal, internal crises that could be resolved through adherence to Sunday's principles. The process of conversion was considered and volitional; it was also a long-lasting act of self-fashioning. Americans who converted in Sunday's tabernacles thoroughly reinvented themselves as followers of Sunday and then set out to remake society according to the evangelist's goals. Generalizing from these insights, the article argues that followership of inspirational leaders was a site of significant agency for Progressive Era Americans. It also identifies emotional experience as a way for historical figures to translate cultural trends into concrete social action. The article concludes by calling for additional research into how emotions shape and condition historical change.

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10

Manullang, Megawati. "PERANAN GURU PENDIDIKAN AGAMA KRISTEN (PAK) DALAM PENGINJILAN." Jurnal Christian Humaniora 3, no. 1 (July 7, 2020): 30–36. http://dx.doi.org/10.46965/jch.v3i1.118.

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Social media often notifies that some teacher did praiseworthy deeds, especially actions that harmed students. Those behaviors were including rape, beatings, extortion in the field of material, and many other cases. Actually, a teacher is expected to be a role model by their words and behavior blessing students. Especially, the profession as a Christian religious education teacher is not same as other teachers. Christian religious education teachers have more difficult duties and responsibilities which not only providing information and knowledge to students, but they also bring students to experience a special meeting with Christ and have a new life in Christ. Therefore, to meet this main responsiblities, Christian religious education teacher must carry out evangelism.BAHASA INDONESIA ABSTRACT: Media sosial sering memberitakan tentang perbuatan dari beberapa guru yang tidak terpuji, khususnya perbuatan yang merugikan para muridnya sendiri. Baik itu tindakan pemerkosaan, pemukulan, pemerasan dalam bidang materi, dan masih banyak lagi kasus yang lain. Padahal seorang guru diharapkan menjadi teladan, baik dalam perkataan, tingkahlaku yang menjadi berkat bagi siswa. Terutama profesi sebagai guru Pendidikan Agama Kristen (PAK) tidak sama dengan guru-guru umum lainnya, guru PAK memiliki tugas dan tanggung jawab yang lebih berat, bukan hanya sekedar memberikan informasi dan ilmu pengetahuan kepada peserta didik tetapi yang paling utama adalah membawa peserta didik mengalami perjumpaan dengan Kristus dan memiliki hidup baru di dalam Kristus. Maka untuk mencapai hal tersebut guru PAK wajib melaksanakan penginjilan.Keywords: Christian religious education teacher; evangelism; students

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11

Padilla, C. René. "Evangelism and Social Responsibility." Transformation: An International Journal of Holistic Mission Studies 2, no. 3 (July 1985): 27–34. http://dx.doi.org/10.1177/026537888500200311.

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12

Aleshi, Rowland U., and Clementina N. Iloh. "The Need for Theatre Arts Education in National Reformation." International Letters of Social and Humanistic Sciences 19 (December 2013): 208–16. http://dx.doi.org/10.18052/www.scipress.com/ilshs.19.208.

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This essay discusses the concepts of theatre arts and education, and the convergence of theatre arts education in national reformation. In-between cultural norms and religious values, the theatre artist as an evangelist can provide solutions to reform the declining morals and values of society. This crucial role of the theatre artist is what the author articulates and urges us to consider as an option to regain our country’s lost glory. The increasing threat of social degeneration and global insecurity calls for this genre to bring about peace, unity, prosperity and development in Nigeria. The author recommends that government and stakeholders should give support and recognition to theatre arts as a profession and remind parents, teachers, community and religious leaders to restore family values. Theatre arts can crystallize action for national rebirth or re-orientation as it mirrors the society and propagates strict spiritual, moral and behavioral education to characterize child upbringing and training. Theatre arts education can influence character and moral discipline in youths and make the society a better place by stemming the tide of the growing number of delinquents who are easily enlisted and indoctrinated by terrorists, gangsters, fraudsters, kidnappers and armed robbers.

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13

Bond, Patrick. "Microcredit Evangelism, Health, and Social Policy." International Journal of Health Services 37, no. 2 (April 2007): 229–49. http://dx.doi.org/10.2190/9160-q667-2725-3412.

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14

Gibbs, Eddie. "Book Review: Evangelism and Social Involvement." Missiology: An International Review 15, no. 3 (July 1987): 388. http://dx.doi.org/10.1177/009182968701500328.

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15

Chafin, Kenneth. "Book Review: Evangelism and Social Involvement." Review & Expositor 84, no. 2 (May 1987): 341–42. http://dx.doi.org/10.1177/003463738708400231.

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16

Swanson, Allen J. "Decisions or Disciples? A Study in Evangelism Effectiveness in Taiwan." Missiology: An International Review 17, no. 1 (January 1989): 53–68. http://dx.doi.org/10.1177/009182968901700108.

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Much cross-cultural evangelism is marked by aggressive zeal with limited results not commensurate with the energy expended. Evangelism is too often a one-way monologue that seeks decisions rather than disciples. This approach is based on a faulty biblical understanding of evangelism that also violates basic cross-cultural communication principles. This Taiwan study, based on extensive field interviews with recent “converts,” shows that lasting conversions are more likely when evangelism is viewed as a process rather than as a specific action. The more thorough this process, the more permanent the results.

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17

Latonero, Mark, and Irina Shklovski. "Emergency Management, Twitter, and Social Media Evangelism." International Journal of Information Systems for Crisis Response and Management 3, no. 4 (October 2011): 1–16. http://dx.doi.org/10.4018/jiscrm.2011100101.

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This paper considers how emergency response organizations utilize available social media technologies to communicate with the public in emergencies and to potentially collect valuable information using the public as sources of information on the ground. The authors discuss the use of public social media tools from the emergency management professional’s viewpoint with a particular focus on the use of Twitter. Limited research has investigated Twitter usage in crisis situations from an organizational perspective. This paper contributes to the understanding of organizational innovation, risk communication, and technology adoption by emergency management. An in-depth longitudinal case study of Public Information Officers (PIO) of the Los Angeles Fire Department highlights the importance of the information evangelist within emergency management organizations and details the challenges those organizations face engaging with social media and Twitter. This article provides insights into practices and challenges of new media implementation for crisis and risk management organizations.

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18

Cordasco, Gennaro, Luisa Gargano, Adele Anna Rescigno, and Ugo Vaccaro. "Evangelism in social networks: Algorithms and complexity." Networks 71, no. 4 (July 17, 2017): 346–57. http://dx.doi.org/10.1002/net.21756.

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19

Levin, Jeffrey S., S. Denton Bassett, and Walter Grady. "Attitudes Toward Hospital Evangelism." Journal of Health Care Chaplaincy 1, no. 1 (July 14, 1987): 71–81. http://dx.doi.org/10.1300/j080v01n01_06.

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20

Miles, Delos. "Church Social Work and Evangelism: Partners in Ministry." Review & Expositor 85, no. 2 (May 1988): 273–83. http://dx.doi.org/10.1177/003463738808500208.

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21

MCALISTER, MELANI. "The Global Conscience of American Evangelicalism: Internationalism and Social Concern in the 1970s and Beyond." Journal of American Studies 51, no. 4 (October 10, 2017): 1197–220. http://dx.doi.org/10.1017/s0021875816001419.

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The Lausanne Congress on World Evangelization in 1974 was the largest global gathering of evangelical Christians in the latter half of the twentieth century. Lausanne was significant, in part because of the struggle between two sets of evangelical leaders: those, led by the US, who wanted to retain a focus on “evangelism,” and the young radicals, led by Latin Americans, who demanded a broader attention to “social concern.” This essay traces the impact of the liberalizing faction, while also following the “evangelism-first” movement and its role in the rise of the religious right in the US in the 1980s.

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22

Horner, Norman A. "Book Review: In Word and Deed: Evangelism and Social Responsibility." International Bulletin of Missionary Research 11, no. 1 (January 1987): 33–34. http://dx.doi.org/10.1177/239693938701100111.

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23

Bush, Gregory. "Business evangelism and the search for social harmony: 1891–1916." Public Relations Review 18, no. 3 (September 1992): 297–307. http://dx.doi.org/10.1016/0363-8111(92)90057-6.

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24

Pornsrimate, Kanyawee, and Anon Khamwon. "How to convert Millennial consumers to brand evangelists through social media micro-influencers." Innovative Marketing 17, no. 2 (April 27, 2021): 18–32. http://dx.doi.org/10.21511/im.17(2).2021.03.

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Undoubtedly, in the modern age of digitalization, Millennials, who are considered digital natives, have become a massive target market for salespersons. Changes in the way Millennials think accompanied by an explosion of social media have led to an increased focus on social media influencer marketing in the company sector. To help establish a new marketing paradigm that accounts for these changes, this research aims to conceptualize and investigate the process of building consumer-brand relationships with Millennial consumers through social media micro-influencers. Findings based on structural equation modeling revealed that four core characteristics of social media micro-influencers (i.e., authenticity, the meaning of the influencer, specific content, and secret sharing) were a significant antecedent of brand engagement and brand love, which, in turn, mediated the pathway from social media micro-influencer characteristics to brand evangelism. Understanding what social media micro-influencers mean to Millennials offers the promise of improving brand evangelism through more precise market analysis and market strategy. In the discussion, the paper introduces a three-stage building method towards brand evangelism through social media micro-influencer, including: (1) the stage of selecting influencers; (2) the stage of constructing intense emotional responses to the brand (brand engagement and brand love); and ultimately (3) the stage of becoming a brand evangelist. Lastly, limitations and future directions were discussed.

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Cooper, Terry D. "The psychotherapeutic evangelism of John Bradshaw." Pastoral Psychology 44, no. 2 (November 1995): 73–82. http://dx.doi.org/10.1007/bf02274768.

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26

Hsu, Li-Chun. "Investigating the brand evangelism effect of community fans on social networking sites." Online Information Review 43, no. 5 (September 9, 2019): 842–66. http://dx.doi.org/10.1108/oir-06-2017-0187.

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Purpose Many enterprises recognize that social media is a valuable source of information propagation for brands. Using the self-congruity and social identity theories as theoretical bases, the purpose of this paper is to develop an integrated conceptual model and explore the effects of brand-evangelism-related behavioral decisions of enterprises on virtual community members. Design/methodology/approach This study targeted community members who had purchased a specific cosmetic brand’s products and had been members of an official brand fan page for at least one year. Using a survey of 488 valid samples and structural equation modeling was used to conduct path analyses. Findings The results indicated that seven hypothetical paths were supported and exhibited desirable goodness of fit. Value congruity can be used to explain effects of dual identification on various relationships. Relationships among variables of brand evangelism are not independent. Specifically, the effect of brand purchase intentions on positive brand referrals is higher than that on oppositional brand referrals. Practical implications The findings can help brand community managers to adopt innovative and effective strategies to gain community members’ identification and maintain a desirable relationship between business and community members. In addition, this study should help marketers to increase the opportunity of maximizing the brand evangelism effect. Originality/value This study contributes to the understanding for multiple perspectives of value congruity and adopts the extension viewpoint to understand community members not only have brand value and self-congruity problems but also have community membership goals and values related to the fit problem.

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27

Rosi, Bruno Goncalves. "Personal Evangelism or Social Reform? The Challenge to Brazilian Presbyterianism in the Nineteenth Century." Unio Cum Christo 7, no. 1 (April 1, 2021): 113. http://dx.doi.org/10.35285/ucc7.1.2021.art7.

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This article analyses how Presbyterian missionaries and the early pastors in Brazil answered the call to help lead the country to material progress. In terms of organization, it follows the chronological order of a scheme traditional among historians of Presbyterianism in Brazil: beginning, consolidation, and dissent. It begins with the antecedents and mostly the work of the pioneer James Cooley Fletcher. While some leaders wanted to help Brazil develop as a nation, most workers in the early Presbyterian Church had a more conservative approach. They were not necessarily antagonistic to the material progress the gospel could bring but favored personal evangelism as their main goal. Debates on this issue would mark the early denomination, especially in its dissent phase. KEYWORDS: Ashbel Green Simonton, James Cooley Fletcher, Brazilian history, missionary history, missions to Brazil, evangelism, social work

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28

Sharma, Nitika, Pooja Goel, and Anuj Sharma. "“I Can Live Without Banks, but Not Without Banking”." International Journal of Electronic Government Research 17, no. 3 (July 2021): 1–20. http://dx.doi.org/10.4018/ijegr.2021070101.

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The purpose of this paper is to examine the antecedents of e-banking loyalty and evangelism via threefold construct of WEQUAL (usability, information quality, and service interaction) of public sector banks operating in India. Moreover, it also investigates the mediating role of consumers' trust on the website quality of these banks and their impact on e-banking loyalty and evangelism. The data was collected from 243 respondents through online questionnaire. In order to develop the model and test the hypotheses, partial least square structural equation modeling (PLS-SEM) was done through Smart PLS version 3.2.9. Results assert that website quality of banks positively influences the trust of consumers via usability, information quality, and service interaction. Also, consumer trust plays a mediation role between WEBQUAL constructs and e-banking loyalty and evangelism.

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29

Peifen, Jiang. "Women and Evangelism in the Chinese Church." Missiology: An International Review 15, no. 3 (July 1987): 365–69. http://dx.doi.org/10.1177/009182968701500308.

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In the new China, Christian women have filled many important roles. Women evangelists have gained a new respect and many women have been ordained as pastors in newly opened churches. Others serve faithfully as elders or deacons in local congregations, and many more act as faithful lay Christian workers in a variety of roles. In addition to having ministries on the local church level, women with unusual gifts of administration have assumed important national leadership roles in Christian, social, and political organizations. Christian women have also been quick to accept many local community responsibilities in hospitals, schools, service organizations, and factories. In all of these positions they are able to bear witness for Christ.

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30

Rothenberg, Diane. "Social Art/Social Action." TDR (1988-) 32, no. 1 (1988): 61. http://dx.doi.org/10.2307/1145868.

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31

Pedler, Mike, and Sonja Antell. "Action learning for social action." Action Learning: Research and Practice 16, no. 1 (January 2, 2019): 3–4. http://dx.doi.org/10.1080/14767333.2019.1563326.

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32

BALBIER, UTA A. "The World Congress on Evangelism 1966 in Berlin: US Evangelicalism, Cultural Dominance, and Global Challenges." Journal of American Studies 51, no. 4 (October 10, 2017): 1171–96. http://dx.doi.org/10.1017/s0021875816001432.

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This article uses the World Congress on Evangelism held in Berlin in 1966 to explore the cultural dimensions of US leadership in the world of global evangelism post-World War II. It shows how a close alliance with technology and business, as well as traditional anticommunism and belief in Western civilization, spurred US evangelicals to assume global leadership. A closer examination of the cultural and spiritual atmosphere of the congress reveals, however, that beneath the apparent American leadership tensions emerged around race and social issues, expressed forcefully by new theological and political voices from the developing world. These tensions were negotiated through common practices and behaviours, such as during prayer sessions, dinner conversations, and discussions groups, and allowed a genuine transnational evangelical community to arise.

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Perkins, Douglas D., and Abraham Wandersman. "Social Psychology as Social Action." Contemporary Psychology: A Journal of Reviews 37, no. 3 (March 1992): 210–11. http://dx.doi.org/10.1037/031357.

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Wong, Ka Nar. "Can Social Action be Voluntary Action?" Theory & Psychology 8, no. 3 (June 1998): 335–58. http://dx.doi.org/10.1177/0959354398083005.

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van Leeuwen, Theo. "Representing Social Action." Discourse & Society 6, no. 1 (January 1995): 81–106. http://dx.doi.org/10.1177/0957926595006001005.

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Pedler, Mike. "On social action." Action Learning: Research and Practice 17, no. 1 (January 2, 2020): 1–9. http://dx.doi.org/10.1080/14767333.2020.1712833.

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37

Moodie∗, Gavin. "Social Change, Social Responsibility and Social Action." Journal of Tertiary Education Administration 8, no. 1 (May 1986): 69–81. http://dx.doi.org/10.1080/0157603860080106.

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38

Spencer, Carole D. "Evangelism, Feminism and Social Reform: The Quaker Woman Minister and the Holiness Revival." Quaker History 80, no. 1 (1991): 24–48. http://dx.doi.org/10.1353/qkh.1991.0012.

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39

BABER, H. E. "In defence of proselytizing." Religious Studies 36, no. 3 (September 2000): 333–44. http://dx.doi.org/10.1017/s0034412500005291.

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In Ethics in the Sanctuary, Margaret Battin argues that traditional evangelism, directed to promoting religious belief, practice, and affiliation, that is proselytizing, is morally questionable to the extent that it involves unwarranted paternalism in the interests of securing other-worldly benefits for potential converts. I argue that Christian evangelism is justified in order to make the this-worldly benefits of religious belief and practice available to everyone, to bring about an increase in religious affiliation for the purpose of providing a more supportive social environment for Christians, and to promote the survival of the institutional Church, which benefits Christians and nonChristians alike by maintaining church property, providing access to church buildings and doing liturgy visibly and publicly for the sake of all people.

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40

Allan, Bentley B. "Social Action in Quantum Social Science." Millennium: Journal of International Studies 47, no. 1 (July 13, 2018): 87–98. http://dx.doi.org/10.1177/0305829818781690.

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41

Stewart, Alexander E. "Scaring the Hell Out of You: Scare-Tactics, Christian Horror Houses, and the Apocalypse of John." Journal of Youth and Theology 16, no. 2 (November 21, 2017): 165–84. http://dx.doi.org/10.1163/24055093-01602005.

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Western Christians are increasingly uncomfortable with the use of scare tactics in Christian proclamation and evangelism. An exception to this trend can be found in the seasonal theatrical production of Christian horror houses targeting youth in America. These productions are growing in popularity and they explicitly seek to produce fear in youth in order to motivate conversion. Practitioners of horror house scare-tactics claim support in the texts of Scripture, particularly the Apocalypse of John, for this rhetorical approach to evangelism. This paper will engage in interdisciplinary research in the social-sciences and biblical studies to explain why many critiques of the practice fail to persuade practitioners, and to note several points of critique which should result in evaluation and revision, if not abandonment, of the seasonal events.

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Maxton, Esther. "The Contributions of British Female Missionaries and Japanese Bible Women to the Ministry of the Japan Evangelistic Band in the Early 20th Century." Transformation: An International Journal of Holistic Mission Studies 35, no. 1 (January 2018): 44–58. http://dx.doi.org/10.1177/0265378818775256.

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Early 20th century evangelical mission organisations that emerged from the British Holiness Movement prioritised evangelism over social reform. Female missionaries, however, were often engaged in bringing social transformation. Even though women were the major workforce in overseas mission, leadership was always in male hands. This article discusses how even though women in the Japan Evangelistic Band were not in leadership positions, their initiative in social engagement enabled the Mission to participate in spiritual as well as social transformation, and raise a generation of Japanese female leadership.

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Mills, David. "Introduction to Action Research: Social Research for Social Change:Introduction to Action Research: Social Research for Social Change." American Anthropologist 102, no. 3 (September 2000): 659–60. http://dx.doi.org/10.1525/aa.2000.102.3.659.

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Swann, David. "Social action/local care." Radar 1, no. 1 (March 2010): 28–29. http://dx.doi.org/10.5920/radar.2010.1128.

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Swift, Adam, and Franco Crespi. "Social Action and Power." British Journal of Sociology 45, no. 3 (September 1994): 517. http://dx.doi.org/10.2307/591668.

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46

Marjanovic, Milos. "Elements of social action." Zbornik radova Pravnog fakulteta, Novi Sad 45, no. 3 (2011): 173–94. http://dx.doi.org/10.5937/zrpfns1103173m.

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Martynyuk, Slava V. "Social Partnership in Action." Bibliotekovedenie [Library and Information Science (Russia)], no. 5 (November 7, 2013): 84–86. http://dx.doi.org/10.25281/0869-608x-2013-0-5-84-86.

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On cooperation with the UN Information Centre and on discussion of the UN Report “Millennium Development Goals 2013” in the Center of Documents of International Organizations of the Department of Official and Normative Editions of the Russian State Library

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48

DeRose, Jennifer, and Franco Crespi. "Social Action and Power." Canadian Journal of Sociology / Cahiers canadiens de sociologie 19, no. 4 (1994): 548. http://dx.doi.org/10.2307/3341156.

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Komorniczak, Tadeusz. "SOCIAL POLICY IN ACTION." Polityka Społeczna 552, no. 3 (March 31, 2020): 1–3. http://dx.doi.org/10.5604/01.3001.0014.0557.

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The first and major thesis of the paper indicate the need to integrate social policy and economic policy and careful analysis of the variety of links between the two. Author indicates also the need to integrate policy decisions made on the ‘strategic’ level of policy with policy outcomes that appear within particular, sectoral settings affected by such ‘strategic’ decisions. Author argues also that family incomes structure should to be shaped not only by economic but also by social considerations taking into account an idea of social justice. Within this framework social policy decisions made by companies are of particular importance

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Emirbayer, Mustafa, and Franco Crespi. "Social Action and Power." Contemporary Sociology 24, no. 4 (July 1995): 429. http://dx.doi.org/10.2307/2077713.

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