Relevant bibliographies by topics / United Missionary Society

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Academic literature on the topic 'United Missionary Society'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "United Missionary Society"

1

Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (October 15, 2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

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This paper considers the origins and development of Mindolo Mission of the London Mission Society in Zambia. First, the factors that led to the formation of the mission are analyzed. Second, the paper traces the shifts in ownership of Mindolo Mission and the negotiations to attain church union and increased ecumenism resulting in the foundation of the Church of Central Africa in Rhodesia (CCAR), United Church of Central Africa in Rhodesia (UCCAR), the formation of Mindolo Ecumenical Foundation (MEF) and the United Church of Zambia (UCZ). Third, the present paper discusses the ownership of the mission land. The paper concludes that Mindolo Mission is an offspring of the ecumenical movement and the churches who were the forerunners of the UCZ and the MEF.
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Van der Water, D. "The United Congregational Church of Southern Africa (UCCSA) - A case study of a united and ecumenical church." Verbum et Ecclesia 22, no. 1 (August 11, 2001): 149–57. http://dx.doi.org/10.4102/ve.v22i1.629.

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In this article, the ecumenical heritage of the United Congregational Church of Southern Africa is described by the General Secretary of that church. The early history of the UCCSA, related to the London Missionary Society, created a sense of self-awareness that led to the unification of racially divided congregational churches during 1967. This set the ground for the active involvement of the UCCSA in the political liberation processes in Southern Africa. In addition, the UCCSA 's continued exploration of further ecumenical endeavours is traced. The covenental theology of the UCCSA forms a unifying thread throughout these processes.
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Hilliard, David. "The Making of an Anglican Martyr: Bishop John Coleridge Patteson of Melanesia." Studies in Church History 30 (1993): 333–45. http://dx.doi.org/10.1017/s0424208400011803.

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Since the beginning of Anglican missionary activity in the southwest Pacific in the mid-nineteenth century, fifteen European missionaries and at least seven Pacific Islanders have died violently in the course of their work. In that same region, comprising island Melanesia and New Guinea, Roman Catholics, Presbyterians, Methodists, and the London Missionary Society [L.M.S.] have each had their honour roll of martyrs. Three of these have achieved a measure of fame outside the Pacific and their own denomination: John Williams of the L.M.S., killed at Erromanga in Vanuatu (formerly the New Hebrides) in 1839; James Chalmers, also of the L.M.S., killed in New Guinea in 1901; and John Coleridge Patteson, Missionary Bishop of Melanesia and head of the Melanesian Mission, killed in 1871. Patteson has been the subject of more than fifteen biographies (several of them in German and Dutch), in addition to essays in collections on English missionary heroes, scholarly articles, and pamphlets for popular consumption. In Anglican churches in England, Australia, New Zealand, the United States, and elsewhere he is commemorated as missionary hero in memorial tablets and stained-glass windows.
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Wessman, Robert Aaron. "The church’s witness in a secular age: A Hauerwasian response to privatized and individualized religion." Missiology: An International Review 45, no. 1 (October 17, 2016): 56–66. http://dx.doi.org/10.1177/0091829616673400.

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Stanley Hauerwas has been noted for his theology of missionary “witness.” However, his theology is not uncontroversial. Of late, it is argued that his theology of witness does not often, or sufficiently, attend to the nature and complexity of belief for those people who live in contemporary, Western society. Part of this complexity, as highlighted by various sociologists and theologians, is that religion has become individualized and privatized. These are serious challenges to the church’s engagement with contemporary society, which Hauerwas does not always seem to adequately address. It will be the purpose of this article, however, to attempt to overcome this lacuna in Hauerwas’s theology, and explore if, and how, his theology might serve as a response to some of the specific challenges arising out of the growing trend towards “privatized religion” in the United States. This will be accomplished by bringing into dialogue Hauerwas’s later work on witness, with some of the sociological insights provided by Charles Taylor and Robert Wuthnow. It will be argued that Hauerwas’s theology of witness, though incomplete, does provide insights that might be helpful to the church in her missionary efforts in the United States.
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5

Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (May 2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.
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6

Kaell, Hillary. "Catholic Globalism in the United States." Exchange 48, no. 3 (July 19, 2019): 280–90. http://dx.doi.org/10.1163/1572543x-12341531.

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Abstract Inspired by Norget, Napolitano, and Mayblin’s suggestion that anthropologists attend more closely to the mechanisms of Catholicism’s worldwide spread, this article juxtaposes two organizations—the Holy Childhood Association and Unbound—to explore “paganism,” conversion, and its legacy among U.S. laypeople. In the process, it makes two major points. The first concerns the recourse to “culture” as a rhetorical and ideational hinge connecting the singularity of Christian universalism and new valuations of local multiplicity. The second focuses on the U.S. Catholic relationship to institutional structures of missionary work, which they both associate with positive attributes of a vibrant society, while also being much more critical than their Protestant counterparts of their own Church’s role abroad. It ends by noting how Unbound and its supporters contend with ongoing inequalities by cultivating an imagined global parity where Catholic people choose to send their “gifts” to each other.
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7

Homan S.J., Ken. "An Opportunity for Conversion: American Jesuits and the Response to Laudato si’." Journal of Jesuit Studies 3, no. 4 (September 30, 2016): 645–63. http://dx.doi.org/10.1163/22141332-00304006.

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In May 2015, Pope Francis published Laudato si’, and since then Jesuits throughout the world are seeking to respond to the encyclical. In the United States, however, much of the responses came from the twenty-eight Jesuit colleges and universities. Despite these efforts, tremendous work and challenges await the Jesuits communities in the United States. This essay describes and evaluates the American Jesuits’ efforts prior to and in response to Pope Francis’s call for an integral ecology. Furthermore, it recommends an integral ecology examen to help the Society of Jesus move from comfortable participation in injustice to hope-filled missionary vigor.
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8

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 (June 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 Missionary Society (CMS), who saw the bishop by contrast as the ‘crown’ or coping stone of the young churches. Two main protagonists were the High Churchman, Samuel Wilberforce, Bishop of Oxford, and the honorary secretary and missionary strategist, Henry Venn. The party, led by C.F. Mackenzie as Bishop and mounted by the Universities’ Mission to Central Africa (UMCA) in 1861 to the tribes near Lake Nyassa, was the outworking of this Tractarian ideal.
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9

Willis, Justin. "'THE NYAMANG ARE HARD TO TOUCH': MISSION EVANGELISM AND TRADITION IN THE NUBA MOUNTAINS, SUDAN, 1933-1952." Journal of Religion in Africa 33, no. 1 (2003): 32–62. http://dx.doi.org/10.1163/157006603765626703.

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AbstractIn 1935 the Church Missionary Society established a station at Salara, in the western part of the Nuba Mountains of Sudan. The station received considerable financial support from the colonial administration, as well as from donors in the United Kingdom, but it was strikingly unsuccessful in its attempts to create a local Christian community, and in the early 1950s the station was abandoned by the CMS. This paper explores the circumstances of this failure, and suggests that missionary work in Salara was undermined by the missionaries' ambivalent attitudes to tradition and modernity. These attitudes derived partly from engagement with colonial officials who were chronically uncertain as to the proper policy to pursue in the Nuba Mountains, and partly from a wider uncertainty in mission attitudes that had come to emphasize the need for a distinctly African form of Christianity but yet remained profoundly suspicious of the reliability of African Christians.
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10

Kolodnyi, Anatolii M. "Civic and legal provision of freedom of missionary activity." Religious Freedom, no. 17-18 (December 24, 2013): 204–7. http://dx.doi.org/10.32420/rs.2013.17-18.1007.

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Ukraine is a country of freedom of beliefs and beliefs. The Constitution of the country (Article 35) provides its citizens with not only the right to profess any religion, but also the freedom of religious activity, prohibits the binding of any one of the religions by recognizing it as a state. In the civil society of Ukraine, each of its citizens is sovereign. In accordance with the Law on Freedom of Conscience and Religious Organizations (Article 3), he is free to accept or change his religion of his choice. Every citizen has the right to express and freely distribute his religious beliefs. "No one can set obligatory beliefs and outlooks. No coercion is allowed in determining a citizen's attitude to religion ..., to participation or non-participation in worship, religious rites and ceremonies, teaching religion. " Thus, by proclaiming the right to freedom of religion, freedom of religion, the Ukrainian state, if it considers itself to be democratic and claims to join such a united Europe, is obliged to create conditions for the functioning of different religions in its territory.
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Books on the topic "United Missionary Society"

1

Disciples of Christ. Historical Society., ed. A guide to materials related to the United Christian Missionary Society. Nashville, Tenn: Disciples of Christ Historical Society, 1987.

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2

Proclaim the good news: A short history of the Church Missionary Society. London: Hodder and Stoughton, 1985.

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3

I.S.P.C.K. (Organization), ed. Robert Caldwell, a scholar-missionary in colonial South India. Delhi: ISPCK, 2007.

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4

Spring, Gardiner. Memoir of the Rev. Samuel J. Mills: Late missionary to the south western section of the United States, and agent of the American Colonization Society, deputed to explore the coast of Africa. New York: New York Evangelical Missionary Society, 1989.

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Ellis, Kathi, and Marji Tuell. A Holy enthusiasm: What could we do without it? : women of the Pacific and Southwest Conference, the United Methodist Church, California-Pacific Desert Southwest. Edited by Grumbein Dorothy and Ray Clara Mae. Place of publication not identified]: [publisher not identified], 1985.

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6

Everest, Malinda Mae Yoder. My first ninety years. [Napannee, IN]: Printed by Evangel Press, 1999.

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7

Brown, Steven J. "as a grain of mustard seed": a history of the women's organizations of Westminister United Church, Orangeville and its Methodist and Presbyterian ancestors. Orangeville, Ont: Morrow Hill Research, 1986.

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8

Rohrer, James R. Keepers of the covenant: Frontier missions and the decline of Congregationalism, 1774-1818. New York: Oxford University Press, 1995.

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Rohrer, James R. Keepers of the covenant: Frontier missionsand the decline of Congregationalism, 1774-1818. New York: Oxford University Press, 1995.

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10

Moral geography: Maps, missionaries, and the American frontier. New York, NY: Columbia University Press, 2003.

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Book chapters on the topic "United Missionary Society"

1

Ruiwen, Chen. "The Social Contributions of a Chinese Anglican Woman Intellectual." In Christian Women in Chinese Society, 201–22. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0010.

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The author’s great-grandmother, Zhan Aimei, was born into a peasant family in rural Fujian and educated by British missionaries, becoming a Christian teacher, wife and mother. The trajectory of her life provides rare insight into the fruits of Anglican missionary work from a Chinese perspective. Zhan Aimei married a missionary-trained doctor, Lin Dao’an, and had ten children, the oldest of whom, Lin Buji, studied in the United States and became dean of Christ Church Cathedral and president of Trinity College Fuzhou. The author uses documents, interviews and missionary accounts to recreate the extraordinary life of an ordinary woman.
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2

Laderman, Charlie. "The Missionary Solution." In Sharing the Burden, 80–110. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190618605.003.0004.

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This chapter examines the attempt by American missionaries to help remold the Ottoman state into a constitutional political system in the aftermath of the 1909 Young Turk Revolution. It explains why Americans, who had long regarded their missionaries as humanitarian aid agents helping to support and uplift the Armenians through their mission stations, now looked to them to extend their “civilizing mission” across the Empire. It explores the growth of the Protestant missionary lobby in the United States and the ways in which it developed support for an attempt to build a civil society in the Ottoman Empire that would ensure security for the Armenians within a reformed Ottoman polity. It explains why missionaries and their supporters viewed this as part of a larger mission to spread Christian ideals and representative government around the world alongside British evangelists. Missionary dreams of a new Ottoman nation collapsed when, amidst World War One, the Ottoman Armenians faced wholesale destruction. This chapter concludes by exploring how Woodrow Wilson’s administration and the missionaries responded to this “Crime Against Humanity,” and why their determination to maintain American neutrality so infuriated Theodore Roosevelt. It examines how the missionary lobby pioneered an unprecedented relief operation, and worked in partnership with the leading British champion of the Armenians, James Bryce, to publicize the atrocities and plan for Armenia’s ultimate liberation from Ottoman rule.
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Reports on the topic "United Missionary Society"

1

Lyzanchuk, Vasyl. COMMUNICATIVE SYNERGY OF UKRAINIAN NATIONAL VALUES IN THE CONTEXT OF THE RUSSIAN HYBRID WAR. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11077.

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The author characterized the Ukrainian national values, national interests and national goals. It is emphasized that national values are conceptual, ideological bases, consolidating factors, important life guidelines on the way to effective protection of Ukraine from Russian aggression and building a democratic, united Ukrainian state. Author analyzes the functioning of the mass media in the context of educational propaganda of individual, social and state values, the dominant core of which are patriotism, human rights and freedoms, social justice, material and spiritual wealth of Ukrainians, natural resources, morality, peace, religiosity, benevolence, national security, constitutional order. These key national values are a strong moral and civic core, a life-giving element, a self-affirming synergy, which on the basis of homogeneity binds the current Ukrainian society with the ancestors and their centuries-old material and spiritual heritage. Attention is focused on the fact that the current problem of building the Ukrainian state and protecting it from the brutal Moscow invaders is directly dependent on the awareness of all citizens of the essence of national values, national interests, national goals and filling them with the meaning of life, charitable socio-political life. It is emphasized that the missionary vocation of journalists to orient readers and listeners to the meaningful choice of basic national values, on the basis of which Ukrainian citizens, regardless of nationality together they will overcome the external Moscow and internal aggression of the pro-Russian fifth column, achieve peace, return the Ukrainian territories seized by the Kremlin imperialists and, in agreement will build Ukrainian Ukraine.
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