Relevant bibliographies by topics / Student Christian Movement of Nigeria

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

Academic literature on the topic 'Student Christian Movement of Nigeria'

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Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Student Christian Movement of Nigeria"

1

Boyd, Robin. "The Witness of the Student Christian Movement." International Bulletin of Missionary Research 31, no. 1 (January 2007): 3–8. http://dx.doi.org/10.1177/239693930703100101.

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Shettima, Kole Ahmed. "Structural adjustment and the student movement in Nigeria." Review of African Political Economy 20, no. 56 (March 1993): 83–91. http://dx.doi.org/10.1080/03056249308703988.

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Odion-Akhaine, Sylvester. "The Student Movement in Nigeria: Antinomies and Transformation1." Review of African Political Economy 36, no. 121 (September 2009): 427–33. http://dx.doi.org/10.1080/03056240903211133.

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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (March 2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.
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Keller, Charles A. "The Christian Student Movement, YMCAs, and Transnationalism in Republican China." Journal of American-East Asian Relations 13, no. 1-2 (2006): 55–80. http://dx.doi.org/10.1163/187656106793645187.

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AbstractOn Monday, 9 December 1935, the morning stillness in the frozen fields northwest of Beiping (Beijing) was broken by the sounds of singing and chanting. Several hundred Chinese students from Yenching (Yanjing) and Tsinghua (Qinghua) Universities, many of them members of the Young Men's Christian Association (YMCA) and the Young Women's Christian Association (YWCA), were marching into Beiping to express their outrage over the pending dismemberment of northeast China by the Japanese Army. Although the police forestalled the march by closing the city gates, several hundred other students from schools inside the city wall publicly vented their dissatisfaction with their government's failure to oppose Japanese imperialism. The “December Ninth Movement” (Yierjiu yundong) had begun. The patriotism of the students would eventually influence others in Chinese society, convincing them that national oblivion was near, and China would find the collective will to resist Japan for the next ten years.
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BREWITT-TAYLOR, SAM. "From Religion to Revolution: Theologies of Secularisation in the British Student Christian Movement, 1963–1973." Journal of Ecclesiastical History 66, no. 4 (September 2, 2015): 792–811. http://dx.doi.org/10.1017/s0022046914001237.

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The collapse of the British Student Christian Movement in the long 1960s is conventionally ascribed to its mimicking of student radicalism at a time of increasing secularisation. Yet analysis of the SCM's rhetoric demonstrates that in the early 1960s the movement imagined a religious crisis when student Christianity was still strong. By embracing a theological vision of ‘secularisation’, which demanded the deliberate transposition of Christian eschatologies into secular form, the SCM embarked on an early, original and influential journey into political radicalism. In this way, the SCM made a significant contribution to British student radicalism in the late 1960s.
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Purcell, Liam. "Book Review: THE STUDENT CHRISTIAN MOVEMENT Robin Boyd, The Witness of the Student Christian Movement (London: SPCK, 2007. £14.99. pp. 144. ISBN 0—28105—877—6)." Expository Times 119, no. 4 (January 2008): 196. http://dx.doi.org/10.1177/00145246081190041202.

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8

Gidney, Catherine. "Poisoning the Student Mind?: The Student Christian Movement at the University of Toronto, 1920-1965." Journal of the Canadian Historical Association 8, no. 1 (February 9, 2006): 147–63. http://dx.doi.org/10.7202/031120ar.

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Abstract Historians have documented the interlocking nature of student culture and religious life in nineteenth-century higher education; in contrast, after World War I religion has generally been ignored, or portrayed as disappearing from the academy and broader life. An investigation of the Student Christian Movement, however, suggests that by combining liberal theology with left-wing politics it became an influential religious force on campus well into the twentieth century. Reflecting a fairly homogeneous student population, supported by faculty and the administration, and articulating the temper of the times, the SCM served as the public voice of religion on campus. Only in the 1950s, as new social phenomena emerged, such as divisions among Protestants, the rise of agnosticism, and the creation of secular political organisations, did the SCM begin to lose its cultural authority on campus.
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Barnes, Andrew E. "The Middle Belt Movement and the formation of Christian Consciousness in Colonial Northern Nigeria." Church History 76, no. 3 (September 2007): 591–610. http://dx.doi.org/10.1017/s0009640700500596.

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This article looks at the connection between a political movement and the evolution of Christian consciousness. It seeks to answer a series of questions not often asked, in hopes of demonstrating that these questions deserve more attention than they have generated in the past. Historians and mission scholars rightly expend a good deal of effort studying the transition in mission-established churches from European to indigenous control. Missions did more than establish churches, however. They established local Christian cultures. Yet while there is some understanding of what indigenous peoples sought to do when they assumed direction of churches founded by missionaries, there is very little idea of what indigenous peoples have sought to do when they take over local Christian cultures. But, if it is the case that, as Lamin Sanneh has argued, Christianity “stimulated the vernacular,” then the local Christian cultures built upon the vernacular, perhaps more so than the churches missions founded, are the true legacy of the missionary enterprise.
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van den Berg, A. J. "THE DUTCH STUDENT CHRISTIAN MOVEMENT (NCSV): ITS BACKGROUNDS AND ITS ECUMENICAL OUTREACH." Exchange 20, no. 2 (January 1, 1991): 122–46. http://dx.doi.org/10.1163/157254391x00049.

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Dissertations / Theses on the topic "Student Christian Movement of Nigeria"

1

Burgess, Richard Hugh. "The civil war revival and its Pentecostal progeny : a religious movement among the Igbo people of eastern Nigeria." Thesis, University of Birmingham, 2004. http://etheses.bham.ac.uk//id/eprint/910/.

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This thesis is a study of a Christian movement among the Igbo people of Eastern Nigeria from its origins in the Civil War Revival (1967-73) to the present. It argues that the success of the revival depended upon a balance between supply and demand. Colonial legacies, Western missionary endeavours, decolonisation, and civil war not only created new religious demands, they contributed to the formation of a missionary fellowship, able to exploit the disorder of Igbo society and the failure of existing religious options to fulfil traditional aspirations. The thesis shows that during its formative period the revival’s Pentecostal progeny also benefited from this missionary impulse, and the flexibility of Pentecostal spirituality, which enabled it to adapt to meet consumer demands. It examines the way the movement has evolved since the 1970s, and argues that the decline of its missionary impulse, combined with a paradigm shift from holiness to prosperity teaching, and a propensity to schism, have imposed limitations on its potential as an agent of transformation. Finally, it shows that during the 1990s, a further shift has occurred towards a theology of socio-political engagement, and examines the implications of this for the movement’s identity and influence in a pluralistic society.
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Schmidt, Darren W. "Crossing the Great Divide, the Student Christian Movement and Inter-Varsity Christian Fellowship as varieties of Canadian protestantism, 1928-1939." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0005/MQ28253.pdf.

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3

Egan, Anthony. "The National Catholic Federation of Students : a study of political ideas and activities within a Christian student movement, 1960-1987." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21836.

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Bibliography: pages 191-212.
This is a study of the National Catholic Federation of Students (NCFS), an organisation that sought to bring together Catholic students on South African university campuses, examining specifically NCFS' political ideas and activities from 1960 to 1987. The underlying supposition of this thesis is that church history ought to be an integral part of the discipline of history, and that there is a need to write church history from "below" from the perspectives of the "people's church", the church that comprises the religious experience of the majority of its members rather than its hierarchy.
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Cline, Benjamin J. "REACHING OTHERS: THE RHETORIC OF PROSELYTIZING AND COMMUNITY OF A CHRISTIAN CAMPUS ORGANIZATION." Connect to this title online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1121871871.

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Tang, Shu-Fen, and 湯淑芬. "A Study on Calvin Jun-yin Chao and History of Christian Student Movement in China." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/73301318069709895836.

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碩士
中原大學
宗教研究所
103
Abstract This paper focuses on Prince Chao (1906-1996) and the history of the student ministry movement, and Chao June representatives of 20th century Chinese Christian fundamentals, the shadow figures, also promoter of the students ' main movement, worked for as long as 70 years. In 1930 he opened College doors of evangelism as well as organizing national Federation of Christian students, establishment of Campus Ministry, has led to more than 20,000 college students before and after Christ. Chao June quick thought the dialogue between religion and science, first of all, you should sort out the relationship between religion and science, then solve the problem of science and the Bible, which has questioned the young intellectuals into the point where they are willing to believe in Christ, helped by rational means to seek religious truth. Chao was established in July 1945 in Chongqing, China June shadow University Student Christian Federation (Chinese Inter Varsity Christian Fellowship) became the first Director-General, and in force and the Mainland together with Mrs Kong Baoluo, who became his assistant in the Federation, will be expanded to over 200 University students the Gospel work. Chao died June shadow for about 20 years, but he led the revival of college students, by students' innocence and enthusiasm, even today, still in Hong Kong, Taiwan, Southeast Asia and mainland China, the North American churches have a profound influence.
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Focer, Ada J. "Frontier Internship in Mission, 1961-1974: young Christians abroad in a post-colonial and Cold War World." Thesis, 2016. https://hdl.handle.net/2144/14549.

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Frontier Internship in Mission (FIM) was an experimental mission project conceived of and run by Presbyterian Student World Relations director Margaret Flory between 1961 and 1974. It was broadly ecumenical in concept and execution and closely tied to the World Student Christian Federation community. Recent college or seminary graduates were assigned to live and work with local people who were connected in some way to the global ecumenical network and who had invited them. They worked on projects mutually agreed upon, usually for two years. One hundred fourteen of the 140 Americans who originally participated and eight of the original 20 international participants were interviewed for this study. Their narratives about their life histories and experience during and after these international partnerships offer an intimate look at one group of largely mainline Protestant Americans born in the 1930s and 1940s, and the social and religious institutions that were their avenues to engagement with the wider world at a time of cataclysmic change. Over the thirteen years of FIM program operation considered here, conditions in the forty-eight different countries where Frontier Interns (FIs) served were transformed by movements for independence and by escalating covert and overt American intrusions. The core of this dissertation presents regionally-organized internship case studies highlighting the impact of those encounters on the FI’s Christian and American identities . It also analyzes the rejection of their witness when they returned home. Moving forward with their lives, Frontier Interns reaffirmed their commitment to “right relations” of mutual respect across difference and most often gravitated to social roles as bridge-builders and interpreters, domestically and internationally. The strong internal opposition to global ecumenism that had developed in some mainline Protestant churches changed the relationship of many FIs to those churches. It is argued here that the Frontier Interns’ experience highlights a societal shift from a moral order based on covenant or social contract to one that privileged the unrestrained exercise of power and interests. A covenantal commitment to mutual global partnerships is central to who the FIs are, their internships, and what they did with their lives subsequently.
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Houston, William John. "A critical evaluation of the University Christian Movement as an ecumenical mission to students, 1967 -1972." Diss., 1997. http://hdl.handle.net/10500/16970.

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This dissertation has examined the University Christian Movement (UCM) over its turbulent five year history from 1967 to 1972 in terms of the original hopes of the sponsoring ecumenical denominations. Contextual factors within the socio-political arena of South Africa as well as broader youth cultural influences are shown to have had a decisive influence. These factors help to explain the negative reaction from the founding churches. While this is not a thesis on Black Consciousness, nevertheless the contribution of the UCM to the rise of Black Consciousness and Black Theology is evaluated. UCM is shown to be a movement well ahead of its time as a forerunner in South Africa of Black Theology, contextual theology, feminism, modem liturgical styles, and intercommunion. As such it was held in suspicion. It suffered repressive action from the government and alienation from the churches. Constant cross referencing to other organisations such as the World Student Christian Federation, the National Union of South African Students, the South African Council of Churches, the Christian Institute, and the Sllldents Christian Association, helps to locate the UCM within the flow of contemporary history. The concluding evaluation differs markedly from the report of the Schlebusch Commission by making both critical and positive judgement from the perspective of the UCM as an ecumenical mission to students.
Christain Spirituality, Church History & Missiology
M.Th. (Missiology)
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"靈性的集體追尋: 一個邊緣基督徒群體的研究." 2004. http://library.cuhk.edu.hk/record=b5892713.

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劉劍玲.
"2004年7月".
論文(哲學碩士)--香港中文大學, 2004.
參考文獻(leaves 158-163).
"2004 nian 7 yue".
Abstracts in Chinese and English.
Liu Jianling.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004.
Can kao wen xian (leaves 158-163).
Chapter 第一章 --- 導論
Chapter 1.1 --- 理論背景 --- p.3
Chapter 1.2 --- 硏究問題及意義 --- p.6
Chapter 1.3 --- 香港的宗教情況 --- p.7
Chapter 1.4 --- 硏究方法 --- p.9
Chapter 1.5 --- 論文內容安排 --- p.11
Chapter 第二章 --- 相關文獻回顧
Chapter 2.1 --- 背景討論：靈性的復興 --- p.17
Chapter 2.2 --- 靈性與宗教性的二分 --- p.19
Chapter 2.2.1 --- 二分對學者立論的影響 --- p.21
Chapter 2.2.2 --- 靈性與宗教性二分的問題 --- p.22
Chapter 2.2.3 --- 從棲居到探索 --- p.24
Chapter 2.3 --- 第三條出路？反思式靈性與實踐爲本式靈性 --- p.26
Chapter 2.3.1 --- 反思式靈性 --- p.27
Chapter 2.3.2 --- 金律基督徒 --- p.28
Chapter 2.3.3 --- 生活式宗教 --- p.29
Chapter 2.3.4 --- 實踐爲本式靈性 --- p.31
Chapter 2.4 --- 靈性的群體面向 --- p.33
Chapter 2.4.1 --- 樂觀派：個人主義與群體相融 --- p.33
Chapter 2.4.2 --- 悲觀派：群體乃個人主義的延伸 --- p.35
Chapter 2.4.3 --- 新式靈性與群體的互動 --- p.37
Chapter 2.5 --- 論文框架 --- p.39
Chapter 第三章 --- 組織介紹
Chapter 3.1 --- 歷史源流 --- p.43
Chapter 3.1.1 --- WSCF的創立與發展 --- p.43
Chapter 3.1.2 --- SCMHK的起源與發展 --- p.44
Chapter 3.2 --- 組織架構 --- p.44
Chapter 3.3 --- 財政收入及會員資料 --- p.47
Chapter 3.4 --- 事工與活動簡介 --- p.48
Chapter 第四章 --- 靈性追尋的開展
Chapter 4.1 --- 超虔誠基督徒 --- p.51
Chapter 4.2 --- 晴天霹靂 --- p.52
Chapter 4.3 --- 保守的福音派教會 --- p.54
Chapter 4.4 --- 遇上了群體 --- p.55
Chapter 4.4.1 --- 古怪的群體 --- p.56
Chapter 4.4.2 --- 人找群體還是群體找人？ --- p.57
Chapter 第五章 --- 靈性的展現：深層反省
Chapter 5.1 --- 學院中的群體 --- p.61
Chapter 5.2 --- 對話的藝術 --- p.67
Chapter 5.2.1 --- 對話的場境 --- p.69
Chapter 5.2.2 --- 宗教對話 --- p.70
Chapter 5.3 --- 道德判別的標準 --- p.71
Chapter 5.3.1 --- 欣賞與尊重 --- p.72
Chapter 5.3.2 --- 處境的智慧 --- p.74
Chapter 5.3.3 --- 與上帝相遇 --- p.75
Chapter 5.4 --- 當理性遇上群體 --- p.76
Chapter 5.4.1 --- 幽默的規範 --- p.77
Chapter 5.4.2 --- 精神分裂症 --- p.78
Chapter 第六章 --- 靈性的展現:靈性運動
Chapter 6.1 --- 教會與關社 --- p.83
Chapter 6.1.1 --- 明荃的經歷 --- p.84
Chapter 6.1.2 --- 當關社信徒遇上SCM --- p.86
Chapter 6.2 --- 身分運動 --- p.87
Chapter 6.2.1 --- 狂「插」的群體 --- p.87
Chapter 6.2.2 --- 各式體驗團 --- p.88
Chapter 6.2.3 --- 把體驗帶回群體 --- p.89
Chapter 6.2.4 --- 「國際高峰會」 --- p.90
Chapter 6.2.5 --- 打坐靈修？ --- p.91
Chapter 6.2.6 --- 泰澤崇拜 --- p.94
Chapter 6.2.7 --- 與邊緣群體接觸 --- p.95
Chapter 6.3 --- 靈性的運動 --- p.96
Chapter 6.3.1 --- 靈性與關社的關係 --- p.97
Chapter 6.3.2 --- 豈只靈運？ --- p.98
Chapter 6.4 --- 先鋒黨的問題 --- p.101
Chapter 第七章 --- 靈性的展現：我仍是基督徒
Chapter 7.1 --- 我仍是基督徒 --- p.106
Chapter 7.2 --- 改革教會 --- p.108
Chapter 7.2.1 --- 壯烈犧牲 --- p.111
Chapter 7.2.2 --- 改變教會生態 --- p.112
Chapter 7.2.3 --- 好景不再 --- p.114
Chapter 7.3 --- 群體的重要性 --- p.116
Chapter 7.3.1 --- 理性支援 --- p.116
Chapter 7.3.2 --- 「存在」支援 --- p.117
Chapter 7.3.3 --- 另類靈性培育法 --- p.118
Chapter 7.3.4 --- 「甚麼都可以」的平台 --- p.118
Chapter 7.3.5 --- 合一運動傳統的支援 --- p.119
Chapter 7.4 --- 公義崇拜 --- p.120
Chapter 7.4.1 --- 祈禱的爭論 --- p.122
Chapter 7.4.2 --- 我不懂得祈禱了 --- p.123
Chapter 7.4.3 --- 學生組織的限制 --- p.123
Chapter 7.4.4 --- 沒有教會的日子 --- p.124
Chapter 7.5 --- 靈性與宗教性的討論 --- p.125
Chapter 第八章 --- 結語
Chapter 8.1 --- 總結討論重點 --- p.128
Chapter 8.1.1 --- 以「對話」展現靈性 --- p.128
Chapter 8.1.2 --- 群體的重要性 --- p.129
Chapter 8.1.3 --- 建制教會情意結 --- p.129
Chapter 8.2 --- 再思第三條路 --- p.131
Chapter 8.3 --- 限制與展望 --- p.132
Chapter 8.4 --- 最後的話 --- p.132
附錄一 --- p.133
附錄二 --- p.147
附錄三 --- p.150
附錄四 --- p.155
參考書目 --- p.158
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9

Morris, Allen William. "Prophetic theology in the Kairos tradition : a pentecostal and reformed perspective in black liberation theology in South Africa." Thesis, 2018. http://hdl.handle.net/10500/25907.

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This study focused on the ‘silence of the prophets’ in the post-apartheid era. It sought to understand why the prophets, who spoke out so vehemently against the injustices of apartheid, did not speak out against the injustices of the government after 1994 even when it became blatantly apparent that corruption was beginning to unfold on various levels, especially with the introduction of the so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and Frank Chikane who were among the fiercest opponents of the apartheid regime before 1994. The study traced the impact of the ideological forces that influenced Boesak and Chikane’s ideological thinking from the early Slave Religion, Black Theology in the USA and Liberation Theology in Latin America. Black Theology and Black Consciousness first made their appearance in South Africa in the 1970s, with Boesak and Chikane, among others, as early advocates of these movements. In 1983, Boesak and Chikane took part in the launch of the United Democratic Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of the voiceless in an era when the members of the African National Congress (ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological thinking. Whereas Black Consciousness sought to exclude white people from participating in the struggle for liberation, the UDF united all under one banner without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly obvious that corruption was infiltrating many levels of the new government. But the prophets were silent. Why were they silent? The study presents an analysis of the possible reasons for this silence based on interviews with Boesak and Chikane as role players and draws conclusions based on their writings both before and after 1994. Overall, the study concluded that they were silent because they had become part of the new political structures that had taken over power. To sum up, the study demonstrates the irony of prophetic oscillation and concludes that no prophet is a prophet for all times. Thus, as a new democracy unfolds in South Africa, the situation demands new prophets with a new message.
Philosophy, Practical and Systematic Theology
D. Phil. (Theology)
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Books on the topic "Student Christian Movement of Nigeria"

1

Nnadozie, Emmanuel Chukwuemeka. Nigeria politics challenges Christian unity: Ecumenical response to Nigeria politics. [S.l: s.n.], 1992.

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Onwere, Chukwudi O. Callistus. The new era of evangelization and ecumenical cooperation in Nigeria. Rome: Almo Collegio Capranica, 1992.

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Boyd, Robin H. S. The witness of the Student Christian Movement: 'church ahead of the church'. London: SPCK, 2007.

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Student Christian Movement of Great Britain and Ireland., ed. The witness of the Student Christian Movement: 'church ahead of the church'. Geneva: WCC Publications, 2007.

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India, Student Christian Movement of. SCMI 100, 1912-2012: Student Christian Movement of India : centenary souvenir, 1912-2012 : 100 years in the pilgrimage of praxis. Bangalore: Student Christian Movement of India, 2012.

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Tanko, Bauna Peter. The Christian Association of Nigeria and the challenge of the ecumenical imperative. [S.l: s.n.], 1993.

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World Student Christian Federation. Asia/Pacific Region., Asia and Pacific Alliance of YMCAs., and Christian Conference of Asia, eds. A history of the ecumenical movement in Asia. Hong Kong: World Student Christian Federation Asia-Pacific Region, 2004.

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Story of a storm: The ecumenical student movement in the turmoil of revolution, 1968 to 1973. Grand Rapids, Mich: W.B. Eerdmans, 1998.

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A century of influence: A history of the Australian Student Christian Movement, 1896-1996. Sydney: University of New South Wales Press, 2009.

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Howe, Renate. A century of influence: A history of the Australian Student Christian Movement, 1896-1996. Sydney: University of New South Wales Press, 2009.

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Book chapters on the topic "Student Christian Movement of Nigeria"

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Chang, Peter. "International Evangelical Student Mission Movement:." In Korean Diaspora and Christian Mission, 223–41. Fortress Press, 2011. http://dx.doi.org/10.2307/j.ctv1ddcp6s.23.

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Chang, Peter. "International Evangelical Student Mission Movement:." In Korean Diaspora and Christian Mission, 223–41. Fortress Press, 2011. http://dx.doi.org/10.2307/j.ctv1ddcp6s.23.

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Kling, David W. "Catholic East and Pentecostal West (1800–Present)." In A History of Christian Conversion, 633–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0024.

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The first part of this chapter examines Catholic missions among the Maasai, with particular attention given to the perennial issues raised by Vincent Donovan in his book Christianity Rediscovered. After a cursory examination of the role of missionary education as a vehicle of conversion, the discussion returns to the Maasai and, in particular, to the attraction of the Christian message to women. The second part of the chapter revisits West Africa with a brief glimpse of the Aladura movement in Yorubaland (Nigeria) before taking up Nigeria’s Pentecostal explosion in the mid-1970s. Expressed in multitudinous forms and organizations, the emergence of Spirit-centered movements took place within a local context of socioeconomic and political upheaval and a larger global context of exposure to modernizing influences, particularly those emanating from North American Pentecostalism. In addition to attracting young adults, women find that Pentecostalism is a boon to stable marriages and family life.
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Thompson, Todd M. "Inter-war Evangelicalism, Cambridge Student Missionary Enthusiasm and Anderson’s Mission to Evangelise Egypt." In Norman Anderson and the Christian Mission to Modernize Islam, 35–62. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0003.

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This chapter follow’s Norman Anderson’s career as a missionary with the Egypt General Mission in Egypt from 1932 to 1939. It traces the influence of prominent missionary thinkers, Egyptian Christians and Islamic intellectuals on Anderson’s missionary strategy and his growing interest in Islamic reform. Anderson’s missionary strategy coalesced around evangelistic outreach to Egyptian students at Cairo University. In order to reach these students he attended classes in law, constructed a modern purpose-built house to host gathering near campus and wrote an apologetic for the Christian faith in Arabic aimed at sceptics and Muslims. Anderson also became fascinated with the movement to reform Egyptian law and began to study the Arabic writings of the leading teachers in Islamic law at the University.
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Cline, David P. "Afterword." In From Reconciliation to Revolution. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630434.003.0007.

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Joe Pfister grew up in Northern California in the 1940s and 1950s. He attended the University of California, Berkeley; joined the Student Christian Movement; and studied psychology. Thinking he would eventually pursue a career in counseling, perhaps with a spiritual component to it, he enrolled at Union Theological Seminary in 1964. Once there, he found he was less interested in psychology than in the urban ministry work that was taking place in nearby Harlem....
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Cline, David P. "So That None Shall Be Afraid." In From Reconciliation to Revolution. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630434.003.0001.

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This chapter covers the pilot project summer of the Student Interracial Ministry and the seven students (three white males, one white female, and three black males) who worked in the south during the summer of 1960. Of particular note is Jane Stembridge’s work with Ella Baker to start up the first office for SNCC in Atlanta, Georgia. This chapter also covers the creation of the founding charter for the organization and the establishment of SIM as an official civil rights group during the academic year 1960-1961, supported by the National Council of Churches and the Interseminary Movement and endorsed by Martin Luther King, Jr., and the Southern Christian Leadership Council.
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von der Goltz, Anna. "Between Engagement and Enmity." In The Other '68ers, 22–74. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198849520.003.0002.

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This chapter charts the involvement of centre-right students in some of the key moments and debates around student activism from the mid-1960s until the climactic years of the protest movement in 1967/68. It traces their early mobilization in the middle of the decade, shows how they rallied increasingly from 1967 onward to formulate a response to the upsurge in left-wing protest activity, and examines their theoretical efforts and relationship with activists of the Left. The final section introduces a group of Christian Democratic ‘renegades’ whose close engagement with the Left made them rethink their politics in fundamental ways. Looking at some of the key themes and events of these years from the perspective of the centre-right, the chapter demonstrates that centre-right students were there throughout 1968, and not just as passive observers. They were an important part of this political moment and engaged with and participated in the student movement in manifold ways. Writing them back into the history of 1968 reveals that political activism in these years was a much broader, more versatile, and, ultimately, more consequential phenomenon than the traditionally narrower focus on left-wing radicals in much of the literature allows.
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Allchin, Douglas. "Marxism and Cell Biology." In Sacred Bovines. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190490362.003.0007.

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Few biologists today have likely heard of cell biologist Alex Novikoff (1913–1987) (Figure 3.1). But the fruits of his science are well known. He helped discover the cell organelle called the lysosome. In 1955 he visualized what Christian de Duve had characterized only by chemical means. He documented the first known enzyme of the Golgi body, another cell organelle. He developed ways to stain lysosomes and peroxisomes (also cell organelles) that were critical to identifying them and studying them with the electron microscope. Novikoff also was targeted by the anti-Communist movement in the mid-twentieth century. In 1953 he was dismissed from the University of Vermont for declining to answer questions before a congressional committee. In 1974 he was elected to the National Academy of Sciences. His FBI file then contained 822 pages. Novikoff ’s fascinating case raises important issues about how science and political ideology relate. In 1982 the American Society for Cell Biology honored Novikoff with its prestigious E. B. Wilson Award for his foundational contributions to the emerging field. Yet much earlier, in the late 1930s, he was indeed a member of the Communist Party. For him, it expressed a quest for social justice and an appreciation of Karl Marx’s scientific posture toward society. While he researched experimental embryology as a PhD student at Columbia University, he also helped write and distribute the Communist newsletter at Brooklyn College, where he taught. When the college tried to disrupt the teachers’ union, Novikoff was secretly listed as a suspected Communist. When World War II began, Novikoff wanted to serve the nation. He applied for a medical commission in the military. He was twice denied, however, owing to doubts about his loyalty. He later consulted for the army on two biological films—until it found his vague Communist record. (One wonders: Did someone imagine that he could link enzymes and carbohydrate metabolism to the violent overthrow of the US government?) Later, Novikoff lost his faculty position—not for any political activity but for invoking the Fifth Amendment in anti-Communist hearings, and despite recommendations from fellow faculty describing his “tireless” research efforts.
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"{96} Leipzig University, where his friends the art historians Alfred Doren and Walter Gotz were working, in March 1917. But this project came, to nothing for two reasons: Doren and Gotz had to join up and in the winter of 1917 lec­ tures had to be cancelled due to the acute fuel shortage. Warburg, who had started researching the topic, contacted Professor Franz Boll, the distin-guised academic and author of books on belief in the stars, and requested information on constellations and dates of eclipses of the sun as he was trying to provide the evidence for his theory that illustrations accompanying the signs of the zodiac went back to a family of twelve gods in Western Asia.10 Warburg wanted to show an instance of survival of classical astrology among Luther’s contemporaries which went so far as to change Luther’s date of birth from 10th November 1483 to 22nd October 1484— an example of ret­ rospective prophecy and the power of belief in stars. After his lecture in Leipzig was cancelled, Warburg decided to present his research in Hamburg and his many letters to friends and colleagues give us an insight into his working method, his ideas, concerns, convictions. Through the correspondence in preparation for his lecture, we know whom he contacted and trusted. Thus, a study of these letters, which furnishes us with the background to and genesis of the wartime lectures in Hamburg and Berlin, also contributes to an understanding of Warburg’s book on Luther published three years later. We first read of Warburg’s research into the topic when he thanked Carl F. Meinhof of the Kolonialinstitut in Hamburg for his observation, that Luther’s beliefs should be positioned halfway between practical magic and abstract symbolism.11 Warburg announced to Boll that he has found “some­ thing interesting” in connection with his Luther research;12 and with Hermann Joachim of the Hamburg State Archive, to whom he wrote that he used the word “ Reformation” in a context wider than just the Lutheran movement, because he understood by that word a transformation having originated from both Christian and non-Christian churches.13 In a letter to Ernst Schwedeler-Meyer, his friend from student days in Strasbourg and director of the Arts and Crafts Museum in Liberec (Reichenberg), Warburg explained that he was researching the relationship between Lutherism and classical cosmological beliefs,14 and he approached Paul Flemming in Pforta with detailed questions on Johann Lichtenberger, Melanchthon and Luther, and the relationship between German Reformation theology and supersti-." In Art History as Cultural History, 106–12. Routledge, 2014. http://dx.doi.org/10.4324/9781315078571-21.

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