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Books on the topic 'United Missionary Society'

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

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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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5

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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9

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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11

Conscience and slavery: The evangelistic Calvinist domestic missions, 1837-1861. Kent, Ohio: Kent State University Press, 1990.

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12

C, Larson Robert, ed. The Marilynn Kramar story: Joy comes in the morning. Ann Arbor, Mich: Servant Publications, 1990.

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13

Nottingham, William J. Origin and legacy of the Common Global Ministries Board: A history of the Christian Church (Disciples of Christ) in world mission. Nashville, Tennessee: Disciples of Christ Historical Society, 1998.

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14

Zuru, Ta, and Marie Overhulser Josephine. They Called Him Mallam: The Biography of Joseph Ummel, a Pioneer Missionary to Northern Nigeria, West Africa. Cork Hill Press, 2005.

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15

Society, Church Missionary, ed. The Church missionary atlas: Containing maps of the various spheres of the Church Missionary Society, with illustrative letter-press. [London?]: Church Missionary House, 1985.

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16

Sinclair, Donna. Crossing Worlds: The Story of the Woman's Missionary Society of the United Church of Canada. United Church Pub House, 1992.

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17

Address of the Woman's Missionary Society of the Methodist Church of Canada delivered at Guelph Conference held at Seaforth, June, 1888. [Owen Sound, Ont.?: s.n., 1985.

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18

Address delivered Feb. 19, 1866, at the parochial meeting of the St. James' Branch of the Missionary Society of the Diocese of Ontario. [Kingston, Ont.?: s.n.], 1994.

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19

Larson, Robert C., and Marilynn Kramar. The Marilyn Kramer Story: Joy Comes in the Morning/the Birth of a Missionary Heart. Servant Pubns, 1991.

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20

DeRogatis, Amy. Moral Geography: Maps, Missionaries, and the American Frontier. Columbia University Press, 2003.

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21

DeRogatis, Amy, and Vicky Lebeau. Moral Geography: Maps, Missionaries, and the American Frontier. Columbia University Press, 2002.

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22

DeRogatis, Amy. Moral Geography: Maps, Missionaries, and the American Frontier (Religion and American Culture). Columbia University Press, 2003.

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23

McGuinness, Margaret M., and Jeffrey M. Burns, eds. Preaching with Their Lives. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823289646.001.0001.

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This volume tells the little-known story of the Dominican Family—priests, sisters, brothers, contemplative nuns, and lay people—and integrates it into the history of the United States. Starting after the Civil War, the book takes a thematic approach through twelve essays examining Dominican contributions to the making of the modern United States by exploring parish ministry, preaching, health care, education, social and economic justice, liturgical renewal and the arts, missionary outreach and contemplative prayer, ongoing internal formation and renewal, and models of sanctity. It charts the effects of the United States on Dominican life as well as the Dominican contribution to the larger U.S. history. When the country was engulfed by wave after wave of immigrants and cities experienced unchecked growth, Dominicans provided educational institutions; community, social, and religious centers; and health care and social services. When epidemic disease hit various locales, Dominicans responded with nursing care and spiritual sustenance. As the United States became more complex and social inequities appeared, Dominicans cried out for social and economic justice. Amidst the ugliness and social dislocation of modern society, Dominicans offered beauty through the liturgical arts, the fine arts, music, drama, and film, all designed to enrich the culture. Through it all, the Dominicans cultivated their own identity as well, undergoing regular self-examination and renewal.
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24

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

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The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.
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25

Case, Jay R. Methodists and Holiness in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0009.

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Baptists in nineteenth-century North America were known as eager proselytizers. They were evangelistic, committed to the idea of a believers’ church in which believers’ baptism was the norm for church membership and for the most part fervent revivalists. Baptist numbers soared in the early nineteenth-century United States though at the cost of generating much internal dissent, while in Canada New Light preachers such as Henry Alline were influential, but often had to make headway against an Anglican establishment. The Baptist commitment to freedom of conscience and gathered congregations had been hardened over the centuries by the experience of persecution and that meant that they were loath to qualify the freedom of individual congregations. The chapter concentrates on exposing the numerous divisions in the Baptist family, the most basic of which was the disagreement over the nature of the atonement, which separated General (Arminian) from Particular (Calvinist) Baptists. Revivals induced further divisions between Regular Baptists who were reserved about them and Separate Baptists who saw dramatic conversions and fervent outbursts as external signs of inward grace. Calvinistic Baptists took a dim view of efforts to induce conversions as laying too much trust in human agency. Though enthusiasm for missions gripped American and Canadian Baptists alike, there were those who feared that missionary societies would erode congregational autonomy. Dissent over slavery and abolition constituted the biggest single division in North American Baptist life. Southern Baptists developed biblical defences of slavery and were annoyed at attempts to keep slaveholders out of missionary work. As a result they formed a separate denomination, the Southern Baptist Convention, in 1845. Baptists had been successful in converting black slaves and black Baptists such as the northerner Nathaniel Paul were outspoken abolitionists. In the South after the Civil War, though, blacks marched out of white denominations to form associations of their own, often with white encouragement. Finally, not the least cause of internal dissent were disputes over ecclesiology, with J.M. Graves and J.R. Pendleton, the founders of Old Landmarkism, insisting with renewed radicalism on denominational autonomy. The chapter suggests that by the end of the century, Baptists embodied the tensions in Dissenting traditions. Their dissent in the public square intensified the possibility of internal disagreement, even schism, their tradition of Christian democracy proving salvifically liberating but ecclesiastically messy. While they stood for liberty and religious equality, they were active in anti-Catholic politics and in seeking to extend state activism in society through the Social Gospel movement.
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26

Harlow, Luke E. Social Reform in America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0019.

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Any discussion of nineteenth-century religious Dissent must look carefully at gender. Although distinct from one another in important respects, Nonconformist congregations were patterned on the household as the first unit of God-given society, a model which fostered questions about the relationship between male and female. Ideas of gender coalesced with theology and praxis to shape expectations central to the cultural ethos of Nonconformity. Existing historiographical interpretations of gender and religion that use the separate spheres model have argued that evangelical piety was identified with women who were carefully separated from the world, while men needed to be reclaimed for religion. Despite their virtues, these interpretations suppose that evangelicalism was a hegemonic movement about which it is possible to generalize. Yet the unique history and structures of Nonconformity ensured a high degree of particularity. Gender styles were subtly interpreted and negotiated in Dissenting culture over and against the perceived practices and norms of the mainstream, creating what one Methodist called a ‘whole sub-society’ differentiated from worldly patterns in the culture at large. Dissenting men, for instance, deliberately sought to effect coherence between public and private arenas and took inspiration from the published lives of ‘businessmen “saints”’. Feminine piety in Dissent likewise rested on integration, not separation, with women credited with forming godly communities. The insistence on inherent spiritual equality was important to Dissenters and was imaged most clearly in marriage, which transcended the public/private divide and supplied a model for domestic and foreign mission. Missionary work also allowed for the valorization and mobilization of distinctive feminine and masculine types, such as the single woman missionary who bore ‘spiritual offspring’ and the manly adventurer. Over the century, religious revivals in Dissent might shift these patterns somewhat: female roles were notably renegotiated in the Salvation Army, while Holiness revivals stimulated demands for female preaching and women’s religious writing, making bestsellers of writers such as Hannah Whitall Smith. Thus Dissent was characterized throughout the Anglophone world by an emphasis on spiritual equality combined with a sharpened perception of sexual difference, albeit one which was subject to dynamic reformulation throughout the century.
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