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Books on the topic 'Zeal (Christian)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Shanūdah. Holy zeal. [Alexandria, Egypt]: Coptic Orthodox Patriarchate, 1990.

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2

Lifelong zeal: How to build lasting passion for God. [Place of publication not identified]: Mile2Media, 2012.

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3

Milton and the rhetoric of zeal. Pittsburgh: Duquesne University Press, 2005.

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4

Zeal for Zion: Christians, Jews, and the idea of the Promised Land. Chapel Hill: University of North Carolina Press, 2009.

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5

Ḟeofan. Kindling the divine spark: Teachings on how to preserve spiritual zeal. Wildwood, CA: St. Xenia Skete Press, 2004.

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6

Ḟeofan. Kindling the divine spark: Teachings on how to preserve spiritual zeal. Platina, Calif: St. Herman of Alaska Brotherhood, 1996.

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7

Miller, Jon. Missionary Zeal and Institutional Control: Organizational Contradictions in the Basel Mission on the Gold Coast, 1828-1917 (Studies in the History of Christian Missions). Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2003.

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8

Christopher, Love. The zealous Christian: Taking heaven by holy violence in wrestling and holding communion with God in importunate prayer in several sermons, tending to direct men how to hear with zeal and to pray with importunity. Morgan, PA: Soli Deo Gloria Publications, 2002.

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9

Zell, Katharina, 1497 or 8-1562., ed. Katharina Schütz Zell. Leiden: Brill, 1999.

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10

McKee, Elsie Anne. Katharina Schütz Zell. Leiden: Brill, 1999.

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11

Pratter-Rudolph, Waltraud. Der Passions-Gobelin in der Stiftskirche von Schloss Zeil. Lindenberg im Allgäu: Kunstverlag Josef Fink, 2006.

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12

Zeal Without Knowledge The Concept Of Zeal In Romans 10 Galatians 1 And Philippians 3. T&T; Clark, 2012.

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13

Haan, B. J. A Zeal for Christian Education: The Memoirs of B. J. Haan. Dordt College Press, 1992.

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14

Miller, Jon. Missionary Zeal and Institutional Control (Studies in the History of Christian Missions). RoutledgeCurzon, 2004.

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15

Fosdick, Harry Emerson. The Second Mile. Kessinger Publishing, 2004.

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16

Fosdick, Harry Emerson. The Second Mile. Stone Canyon Press, 1989.

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17

Webber, David M. A Son of the Manse with a Missionary Zeal. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423564.003.0001.

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This introductory chapter opens by exploring Gordon Brown’s upbringing as ‘a son of the Manse’ and his burning desire for social justice. This chapter reveals a clear lineage between the young socialist tramping the streets of Edinburgh and the man who would end up becoming Britain’s most powerful Chancellor of the Exchequer. Driven by his Christian faith, the influence of his parents, and a deep compassion for the most vulnerable in society, Brown took his mission to change the world very seriously indeed. As this book will go on to show, Brown’s steadfastness to end global poverty would see the former Chancellor and Prime Minster design a model of political economy that not only oriented Britain towards the ‘opportunities’ presented by globalisation, but one that could also be exported to meet the challenges faced by some of the poorest countries in the world.

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18

Ḟeofan. Kindling the Divine Spark: Teachings on How to Preserve Spiritual Zeal (Modern Matericon Series). Saint Herman Press, 1994.

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19

Miller, Jon. Missionary Zeal and Institutional Control: Organizational Contradictions in the Basel Mission on the Gold Coast 1828-1917 (Studies in the History of Christian Missions). Routledge, 2003.

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20

Fernando, Leonard. Jesuits and India. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935420.013.59.

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Jesuits have been a continuing presence in India since the sixteenth century. With the help of local people, they not only spread the Christian faith but also did a lot for the growth of the Indian nation, especially through education, scientific advancements, and betterment of the lives of underprivileged people. They attempted enculturation of the Christian faith in multicultural India; learnt of, discussed, and respected other religions; and mastered and contributed to the growth of Indian languages. Now about 4,000 Jesuits—mostly Indians—are working in eighteen Provinces/Regions in India. There are three major phases in the history of Jesuits in India—the beginning, suppression, and restoration. All along, true to the Ignatian charism, members of the Society of Jesus have kept their daring missionary zeal of moving to the frontiers—challenging, unknown, and unexplored.

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21

Goldman, Shalom L. Zeal for Zion: Christians, Jews, and the Idea of the Promised Land. University of North Carolina Press, 2014.

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22

McKee, Elsie Anne. Katharina Schutz Zell (Studies in Medieval and Reformation Traditions). Brill Academic Publishers, 1998.

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23

Doyno, Mary Harvey. The Lay Saint. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501740206.001.0001.

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This book investigates the phenomenon of saintly cults that formed around pious merchants, artisans, midwives, domestic servants, and others in the medieval communes of northern and central Italy. The book uses the rise of and tensions surrounding these civic cults to explore medieval notions of lay religiosity, charismatic power, civic identity, and the church's authority in this period. Although claims about laymen's and laywomen's miraculous abilities challenged the church's expanding political and spiritual dominion, both papal and civic authorities, the book finds, vigorously promoted their cults. It shows that this support was neither a simple reflection of the extraordinary lay religious zeal that marked late medieval urban life nor of the Church's recognition of that enthusiasm. Rather, the history of lay saints' cults powerfully illustrates the extent to which lay Christians embraced the vita apostolic—the ideal way of life as modeled by the Apostles—and of the church's efforts to restrain and manage such claims.

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24

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.

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