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Journal articles on the topic 'World Missionary Conference (1910 : Edinburgh)'

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Published: 4 June 2021

Last updated: 30 January 2023

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1

Robert, Dana L. "Scottish Fulfilment Theory and Friendship: Lived Religion at Edinburgh 1910." Scottish Church History 49, no. 2 (October 2020): 63–82. http://dx.doi.org/10.3366/sch.2020.0029.

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Employing the perspective of ‘lived religion’, this article examines how Scottish missionary practices influenced the 1910 Edinburgh World Missionary Conference. Scottish intellectual and worship traditions intersected with commitment to cross-cultural relationships in the missional practices of J. N. Farquhar, Nicol Macnicol, and Annie Small. The juxtaposition of ‘fulfilment theory’ and ‘friendship’ reflected missionary openness to personal engagement with Indian religious and cultural traditions. Instead of being merely an intellectual preparation for ‘comparative religion’, Scottish fulfilment theory signalled an embodied missionary spirituality that emerged as implicit criticism of colonial hierarchies in India.

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2

안희열. "Appraising Centennial of 1910 Edinburgh World Missionary Conference." Theological Forum 59, no. ll (March 2010): 173–99. http://dx.doi.org/10.17301/tf.2010.59..008.

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Wild-Wood, Emma. "Book Review: The World Missionary Conference, Edinburgh 1910." Theology 113, no. 873 (May 2010): 227–28. http://dx.doi.org/10.1177/0040571x1011300326.

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Stanley, Brian. "Scotland and the World Missionary Conference, Edinburgh 1910." Scottish Church History 41, no. 1 (June 2012): 113–32. http://dx.doi.org/10.3366/sch.2012.41.1.6.

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Ward, Kevin. "Book Review: The World Missionary Conference, Edinburgh 1910." International Bulletin of Missionary Research 33, no. 4 (October 2009): 216. http://dx.doi.org/10.1177/239693930903300414.

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Harden, Glenn M. "The World Missionary Conference, Edinburgh 1910 - By Brian Stanley." Reviews in Religion & Theology 18, no. 1 (December 28, 2010): 91–94. http://dx.doi.org/10.1111/j.1467-9418.2010.00669.x.

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Fensham, Charles J. "The World Missionary Conference, Edinburgh 1910 (review)." Toronto Journal of Theology 27, no. 2 (2011): 303–4. http://dx.doi.org/10.1353/tjt.2011.0048.

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Harding, C. "The World Missionary Conference, Edinburgh 1910, by Brian Stanley." English Historical Review CXXVI, no. 521 (July 25, 2011): 996–98. http://dx.doi.org/10.1093/ehr/cer216.

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Morris, Jeremy. "Edinburgh 1910-2010: A Retrospective Assessment." Ecclesiology 7, no. 3 (2011): 297–316. http://dx.doi.org/10.1163/174553111x585653.

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AbstractThe centenary of the World Missionary Conference held at Edinburgh in 1910 has recently been celebrated. The Conference has been hailed as a decisive point in the rise of the modern ecumenical movement and in the history of mission. But there is a need for objective analysis of what the Conference achieved. This article examines the legacy of Edinburgh 1910 through the themes of unity and mission, exploring subsequent changes in attitudes and concerns in the four areas of secularization, empire, nationalism and gender. It suggests that the real achievements of the Conference have been obscured by the mythology that has grown up around it, and that a proper reception of the Conference requires much closer attention to the conditions that produced it than has conventionally been undertaken.

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Kay, William K. "Review Article: Brian Stanley's The World Missionary Conference, Edinburgh 1910." Journal of the European Pentecostal Theological Association 30, no. 2 (October 2010): 94–98. http://dx.doi.org/10.1179/jep.2010.30.2.008.

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Jensz, Felicity. "The 1910 Edinburgh World Missionary Conference and comparative colonial education." History of Education 47, no. 3 (February 7, 2018): 399–414. http://dx.doi.org/10.1080/0046760x.2018.1425741.

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Stanley, Brian. "The World Missionary Conference, Edinburgh 1910: Sifting History from Myth." Expository Times 121, no. 7 (March 9, 2010): 325–31. http://dx.doi.org/10.1177/0014524610362835.

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Stanley, Brian. "Edinburgh and World Christianity." Studies in World Christianity 17, no. 1 (April 2011): 72–91. http://dx.doi.org/10.3366/swc.2011.0006.

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In his inaugural lecture as Professor of World Christianity at the University of Edinburgh, Professor Stanley discusses three individuals connected to Edinburgh who have major symbolic or actual significance for the development of world Christianity over the last 150 years. Tiyo Soga (1829–71) studied in Edinburgh for the ministry of the United Presbyterian Church, and became the first black South African to be ordained into the Christian ministry. His Edinburgh theological training helped to form his keen sense of the dignity and divine destiny of the African race. Yun Chi'ho (1865–1945) was the sole Korean delegate at the World Missionary Conference held in Edinburgh in 1910. His political career illustrates the ambiguities of the connection that developed between Christianity and Korean nationalism under Japanese colonial rule. John Alexander Dowie (1847–1907) was a native of Edinburgh and a student of the University of Edinburgh who went on to found a utopian Christian community near Chicago – ‘Zion City’. This community and Dowie's teachings on the healing power of Christ were formative in the origins of Pentecostal varieties of Christianity in both southern and West Africa.

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Bailey, Charles E. "The Verdict of French Protestantism Against Germany in the First World War." Church History 58, no. 1 (March 1989): 66–82. http://dx.doi.org/10.2307/3167679.

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At the end of August 1914, with German troops having violated Belgian neutrality and rapidly advancing toward Paris, German Protestants made a desperate bid for a show of solidarity from the Protestant majority of Britain and the Protestant minority of France. In an “Appeal to Protestant Christians Abroad” leaders of the German Protestant missions movement expressed their hope that the war would not spread to Africa nor result in an “incurable rent” in the Protestant fellowship. Recalling the spirit of cooperation at the international Missionary Conference of Edinburgh in 1910 they urged that the mission fields not become battlefields, lest the gospel message of love be discredited in the eyes of the heathen.1

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Delaney, Joan. "From Cremona to Edinburgh: Bishop Bonomelli and the World Missionary Conference of 1910." Ecumenical Review 52, no. 3 (July 2000): 418–31. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00049.x.

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Письменюк, Илья. "The Leading Ecumenical Organizations of the First Half of the 20th Century." Церковный историк, no. 1(3) (June 15, 2020): 47–60. http://dx.doi.org/10.31802/ch.2020.3.1.003.

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Статья преподавателя кафедры церковной истории священника Ильи Николаевича Письменюка посвящена начальному этапу развития современного экуменического движения после окончания Международной миссионерской конференции в Эдинбурге в 1910 г. На этом этапе экуменизм разделился на три основных направления: богословское, социально-практическое и миссионерское. Все они постепенно нашли институциональное воплощение в первых экуменических организациях, среди которых наиболее заметными стали конференции «Вера и церковное устройство» и «Жизнь и деятельность», а также Международный миссионерский совет и Всемирный альянс для содействия международной дружбе через церкви. Развитие перечисленных организаций положило основу для будущего создания крупнейшего в истории межхристианского института - Всемирного совета церквей. An article by Priest Ilya Nikolayevich Pismenyuk, Professor at the Department of Church History, dwells on the initial stage of development of the modern ecumenical movement after the end of the International Missionary Conference in Edinburgh in 1910. At this stage, ecumenism was divided into three main directions: theological, socio-practical and missionary ones. All of them gradually found institutionalization in the ﬁrst ecumenical organizations, among which the most notable were the conferences «Faith and Church Order» and «Life and Work», along with the International Missionary Council and World Alliance for the Promotion of International Friendship through the Churches. The development of these organizations made the basis of the future creation of the largest inter-Christian institution in history - the World Council of Churches.

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Kim, Kirsteen. "Racism Awareness in Mission: Touchstone or Cultural Blind Spot?" International Bulletin of Mission Research 45, no. 4 (July 30, 2021): 376–86. http://dx.doi.org/10.1177/23969393211013672.

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In his history of the Edinburgh 1910 World Missionary Conference, Brian Stanley suggests that contemporary use of “culture” in mission may be vulnerable to the same critique as was the use of “race” in the colonial missions. However, sensitivity to culture and context in postwar and postcolonial missiology has encouraged diversity, interculturality, and movements for greater equity. Drawing from contemporary missiology and critical race theory, this article asks whether attention to “culture” and “context” has mitigated racism in mission or tended to obscure it.

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Ma, Wonsuk. "Discerning what God is doing among His People Today: A Personal Journal." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 36–46. http://dx.doi.org/10.1177/0265378809351792.

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This article begins with the personal faith journey of the author nurtured in Korean Pentecostalism. Christ is the best thing that can happen in life. The author’s faith journey becomes a missionary journey. It leads to the discovery that there are two types of mission: centred on ‘life after death’ (soul saving) and mission as struggle for ‘life before death’ (a just world). The next step is to realise that the two have to go together. The 20th-century mission has been marked by the World Missionary Conference of Edinburgh 1910 and the Pentecostal movement. The former has led to the ecumenical movement, which has truncated mission into the discussion on church unity. The missionary fervour of the Pentecostal movement has resulted in unprecedented expansion of Christianity in the global South but completely ignored Christian unity. Today we see signs of the two beginning to converge.

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Haight, Roger. "Where We Dwell in Common." Horizons 32, no. 02 (2005): 332–51. http://dx.doi.org/10.1017/s0360966900002577.

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The great surge of Christian missionary activity during the course of the nineteenth century elicited a new concern for church unity. Was this missionary activity, after all, spreading division? In 1910 representatives of Protestant churches came together to respond to that question in Edinburgh at The World Missionary Conference. The conference in its turn channeled the concern to the sending churches. Although somewhat slowed down by World War I, the ecumenical movement grew and was punctuated by landmark events in The Universal Christian Conference on Life and Work (Stockholm, 1925) and The World Conference of Faith and Order (Lausanne, 1927). The report of this second conference included a description of what the churches assembled in their representatives shared in common and the many things that distinguished and sometimes divided them. When the World Council of Churches came into existence in August of 1948, the Faith and Order movement was integrated into it as a distinct agency whose concern was the doctrinal unity of the churches. Its signal achievement thus far has been the document entitled Baptism, Eucharist, and Ministry, frequently referred to as the Lima document, which sketches a proposal for a common understanding of these three aspects of the church across the churches. This document is the best example of what I will call “transdenominational ecclesiology,” and the fact that it has received so much attention from the churches indicates that it plays some important role in the whole church.

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Stanley, Brian. "The Church of the Three Selves: A Perspective from the World Missionary Conference, Edinburgh, 1910." Journal of Imperial and Commonwealth History 36, no. 3 (September 2008): 435–51. http://dx.doi.org/10.1080/03086530802318524.

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21

Stanley, Brian. "Mission and Human Identity in the Light of Edinburgh 1910." Mission Studies 26, no. 1 (2009): 80–97. http://dx.doi.org/10.1163/157338309x442317.

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AbstractChristian theology makes two bold claims relevant to the theme of reconciliation and human identity: first, that the propagation of the gospel of Christ offers the best prospect for reconciliation between human persons; and second, that human beings find their identity most completely by being "in Christ". These two claims are, however, hotly disputed. Both non-Christian writers (such as Jonathan Sacks) and Christian ones (such as S.J. Samartha) regard the Christian missionary project of conversion as a denial of the "dignity of difference", and hence as a serious obstacle to human reconciliation. The second claim is also subject to challenge, not least because of historical evidence from European encounters with the successive New Worlds of the Americas and the South Pacific that Christians have used it to deny that indigenous peoples beyond Christendom deserve to be treated as fully human. Nevertheless, both claims may still be defended by Christians. The Christian idea of reconciliation is distinctive, based on the idea of exchange and the prior initiative of unmerited forgiveness which is at the heart of the doctrine of the atonement. As with the atonement itself, it does not ignore the demands of justice. The experience of the Truth and Reconciliation Commission in South Africa offers one example of how a distinctively Christian approach to reconciliation can work politically. Equally, the second claim that humanity finds its true identity in Christ is rightly understood as an affirmation that the several (and developing) identities of different cultures all have a crucial contribution to make to the catholicity of the Christian faith: this perception was expounded at the World Missionary Conference at Edinburgh in 1910 by Bishop Charles Gore.

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Phan, Peter C. "The World Missionary Conference, Edinburgh 1910: Challenges for Church and Theology in the Twenty-First Century." International Bulletin of Missionary Research 34, no. 2 (April 2010): 105–8. http://dx.doi.org/10.1177/239693931003400211.

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23

Collins, John N. "Theology of Ministry in the Twentieth Century: Ongoing Problems or New Orientations?" Ecclesiology 8, no. 1 (2012): 11–32. http://dx.doi.org/10.1163/174553112x619744.

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The first World Missionary Conference in Edinburgh in 1910 unwittingly provided strong impetus to unprecedented endeavours to establish an ecumenically agreed theology of ministry. Between the first Faith and Order Conference in 1927 and the Fourth in 1963 an ecclesiological revolution occurred. Its distinguishing achievement was to locate the gift of ministry not in ordination or its equivalent but in baptism. This principle was established on the basis of the New Testament term for ministry, diakonia, understood as a total giving of self in service to others. Consensus to this effect developed around the work of Karl Barth, Eduard Schweizer and Ernst Käsemann, but in ecumenical circles strong tensions developed about the implications for ordained ministry. The linguistic study of 1990 Diakonia: Re-interpreting the Ancient Sources challenged the semantics underlying the consensus and provided a new semantic profile for an understanding of ecclesial ministry. The re-interpretation has been endorsed by subsequent lexicography and by Anni Hentschel's semantic investigation (2007). Theology of ministry in the twenty-first century has the opportunity to enrich the ministry with which the church is provisioned.

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Moses, John A. "Brian Stanley: The World Missionary Conference, Edinburgh 1910. Grand Rapids, Michigan/Cambridge, U.K.: William B. Edermans, 2009; pp. xxii + 352." Journal of Religious History 40, no. 3 (August 28, 2016): 443. http://dx.doi.org/10.1111/1467-9809.12380.

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Koschorke, Klaus. "“Absolute Independence For Indian Christians” – The World Missionary Conference Edinburgh 1910 In The Debates Of The Protestant Christian Elite In Southern India." Annales Missiologici Posnanienses, no. 21 (December 15, 2016): 37. http://dx.doi.org/10.14746/amp.2016.21.2.

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Katongole, Emmanuel. "Mission and the Ephesian Moment of World Christianity: Pilgrimages of Pain and Hope and the Economics of Eating Together." Mission Studies 29, no. 2 (2012): 183–200. http://dx.doi.org/10.1163/15733831-12341236.

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Abstract The historic 1910 Edinburgh missionary conference was a watershed moment for world Christianity as it established a framework for international cooperation in the task of bringing the whole gospel to the whole world.’ That goal has more or less been realized. In fact, with the shift of Christianity’s center of gravity from its traditional heartlands in Europe and the US to the “Global South” of Africa, Asia, and Latin America, the focus of mission must also shift from a preoccupation with ‘transmission’ so as to engage the wider issues of the teleology of missio Dei. Using Andrew Walls’ depiction of the Ephesian Moment, the author explores mission as God’s activity of bringing together diverse social fragments (as bricks of a single building or as parts of the same body) so as to realize what Paul describes as the ‘very height of Christ’s full stature.” In describing the Pilgrimage of Pain and Hope and a visit to an organic farm in Uganda, the author offers “pilgrimage” as an example of mission practice, which reflects and advances this telos. The act of eating together, which pilgrimage fosters, is not only the expression and the test of the Ephesian moment it is the context within which the most pressing theological, pastoral and ecclesiological issues of world Christianity are illumined and engaged.

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Carpenter, Joel A. "The World Missionary Conference, Edinburgh 1910. By Brian Stanley. Studies in the History of Christian Missions. Grand Rapids, Mich.: Eerdmans, 2009. xxii + 352 pp. $45.00 paper." Church History 80, no. 1 (March 2011): 208–10. http://dx.doi.org/10.1017/s0009640710001939.

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Jerónimo, Miguel Bandeira. "Brian Stanley, The World Missionary Conference, Edinburgh 1910. Grand Rapids/Cambridge: William B. Eerdmans Publishing Company, 2009. 352 pp. ISBN: 978-0-8028-6360-7 (pbk.). $45." Itinerario 33, no. 3 (November 2009): 157–58. http://dx.doi.org/10.1017/s0165115300016314.

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Jørgensen, Jonas Adelin. "Brian Stanley, The World Missionary Conference, Edinburgh 1910, Studies in the History of Christian Missions Series, Grand Rapids mi: Eerdmans 2009, 352 p., ISBN 978-0-80286-360-7, price US $ 33.00." Exchange 39, no. 4 (2010): 433–34. http://dx.doi.org/10.1163/157254310x537106.

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Porter, Andrew. "The world missionary conference, Edinburgh 1910. By Brian Stanley. (Studies in the History of Christian Missions.) Pp. xxii+352+17 ills. Grand Rapids, Mi–Cambridge: Eerdmans, 2009. £24.99 ($45) (paper). 978 0 8028 6360 7." Journal of Ecclesiastical History 62, no. 3 (June 3, 2011): 646–47. http://dx.doi.org/10.1017/s0022046911000698.

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Mapala, Cogitator Wilton. "A CRITICAL REFLECTION AND MALAWIAN PERSPECTIVE ON THE COMMEMORATION OF THE EDINBURGH 1910 INTERNATIONAL MISSIONARY CONFERENCE." Studia Historiae Ecclesiasticae 41, no. 3 (April 19, 2016): 63–78. http://dx.doi.org/10.25159/2412-4265/478.

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This paper interrogates why the Edinburgh 1910 International Missionary Conference needs to be remembered in Malawi. In 2010 Malawian Christian churches joined the Christian community across the globe, celebrating the International Missionary Conference held in Edinburgh in 1910. Christian churches across the country wanted to conduct services of worship in major cities in memory of this conference. Often we celebrate something that has a direct impact on our lives. However, considering the fact that the conference was disproportionately represented by Western churches, the intriguing question is why it should be remembered in Malawi and in Africa. What impact does it have on the Christian churches in Malawi? While church historians have written on the impact of the Edinburgh 1910 International Missionary Conference in perspective of its ecumenical contribution to the Christendom, there is a scarcity of literature to explain whether the Christians in Malawi see the value of celebrating this historic conference held thousands of kilometres away from them. From the methodological perspective, the paper relies on archives, interviews and church records available in Malawi.

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Carroll, Janet. "Edinburgh 2010 Centennial World Missionary Conference: A Report." International Bulletin of Missionary Research 35, no. 1 (January 2011): 4–5. http://dx.doi.org/10.1177/239693931103500103.

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Hanciles. "“The Promises of God”: New African Missionary Initiatives in the Lengthened Shadow of the 1910 Edinburgh Missionary Conference." Princeton Seminary Bulletin 31 (2010): 138. http://dx.doi.org/10.3754/1937-8386.2010.31.12.

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Robert, Dana L. "Naming “World Christianity”: Historical and Personal Perspectives on the Yale-Edinburgh Conference in World Christianity and Mission History." International Bulletin of Mission Research 44, no. 2 (December 30, 2019): 111–28. http://dx.doi.org/10.1177/2396939319893611.

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This article was originally delivered as the keynote address at the 2019 Yale-Edinburgh Conference on mission history. It charts three phases in the historical development of the interlocking academic discourses of mission studies and World Christianity, with special reference to their context in North American mainline Protestant academia since 1910. It further focuses on the provenance of the Yale-Edinburgh Conference and argues for its importance in the naming of World Christianity as a field of study. The author reflects on her own experiences in the emergence of World Christianity as a contemporary academic discourse.

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Morrison, Hugh. "British World Protestant Children, Young People, Education and the Missionary Movement, c.1840s–1930s." Studies in Church History 55 (June 2019): 463–78. http://dx.doi.org/10.1017/stc.2018.11.

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This article considers the evolving relationship between Protestant children, pedagogy and the missionary movement across the British world. From the 1840s, children were a central focus of missionary society philanthropy. By the time of the 1910 World Missionary Conference, missionary and denominational thinkers were consistently highlighting their strategic importance and the need for clear policy that was focused on children's education. This article traces the ways in which this emphasis developed, and the impact that it had among the children involved. It argues that the children's missionary movement was educational at heart, wherein philanthropy and pedagogy went hand in hand. In particular, over the long nineteenth century all the players consistently emphasized the importance of nurturing a ‘missionary spirit’, a notion that was primarily religious in intent but which in practice moved from pragmatic philanthropy to a more formalized emphasis on education and identity formation. The article introduces representative ways by which this was articulated, drawing on examples from a range of British world contexts in which different communities of Protestant children were engaged educationally and philanthropically in very similar ways.

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Francis, Keith A. "Ecumenism or Distinctiveness? Seventh-Day Adventist Attitudes to the World Missionary Conference of 1910." Studies in Church History 32 (1996): 477–87. http://dx.doi.org/10.1017/s0424208400015588.

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For the Seventh-day Adventist Church, whose doctrines are rooted in eschatological and apocalyptic theology, ecumenism is problematic. While the Church sees itself as one heir of the historic tradition of Christianity and so welcomes recognition as part of the mainstream, it also claims to be the organization through which God proclaims a special message to the modern age. Put simply, sometimes Seventh-day Adventists are happy to be part of the universal Church and at other times they claim to be members of the only true Church. Obviously, the latter, exclusivist attitude is in contradiction to the ethos of the ecumenical movement.

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Stanley, Brian. "Defining the Boundaries of Christendom: The Two Worlds of the World Missionary Conference, 1910." International Bulletin of Missionary Research 30, no. 4 (October 2006): 171–76. http://dx.doi.org/10.1177/239693930603000401.

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Vassiliadis, Petros. "Joining in with the Spirit in the 21st Century: A Response to Dana Robert." Transformation: An International Journal of Holistic Mission Studies 34, no. 4 (April 8, 2016): 311–15. http://dx.doi.org/10.1177/0265378816636784.

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A short response from an Orthodox perspective to Prof. Dana Robert’s paper. It contains some specific information and focuses, not fully highlighted in her keynote address. The present situation in global mission is what the Orthodox expected as the very first step the ecumenical movement should take, as it was requested by the Orthodox even before the 1910 Edinburgh mission conference. The social and economic nuances of the new mission statement are underlined, together with the ecclesial dimension of mission, the implicit liturgical aspect, the explicit environmental and inter-faith consequences of an authentic Christian witness, and the clear connection between mission and unity. A plea is finally made that the missiological consequences of the deification theology of the Orthodox become an integral part of today’s world mission.

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CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (July 1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.

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"Brian Stanley, The World Missionary Conference, Edinburgh 1910 by William B. Eerdmans." International Review of Mission 99, no. 1 (April 2010): 159–62. http://dx.doi.org/10.1111/j.1758-6631.2010.00039.x.

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Duncan, Graham A. "The growth of partnership in mission in global mission history during the twentieth century." HTS Teologiese Studies / Theological Studies 63, no. 3 (May 7, 2007). http://dx.doi.org/10.4102/hts.v63i3.247.

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Partnership in mission came to be a byword for developing missionary relationships during the twentieth century. During this time its meaning and practice changed, often imperceptibly. This is seen in the regular conferences of the International Missionary Conference and its successors which had their origin in the International Missionary Conference held in Edinburgh, 1910. A further problem was making the concept a reality in relationships despite great disparities in resources. This has given rise to the negative critique of the slogan as empty and meaningless. Partnership – “… the ecumenical movement’s guiding principle of sharing of resources” (Wisniewski 2006:7). “We need one another to be effective instruments of God in multi-lateral mission today” (Nyomi 2006:14).

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Mapala, Cogitator W. "A critical reflection and Malawian perspective on the commemoration of the Edinburgh 1910 International Missionary Conference." Studia Historiae Ecclesiasticae (SHE) 41, no. 3 (2015). http://dx.doi.org/10.17159/2412-4265/2015/478.

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