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Artículos de revistas sobre el tema "World Presbyterian Missions"

Autor: Grafiati

Publicado: 27 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-Americ

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2

Yoo, William. "Moving from “Foreign Mission” to “World Mission” in South Korea and the United States." Mission Studies 33, no. 3 (2016): 299–326. http://dx.doi.org/10.1163/15733831-12341465.

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This article traces the evolving attitudes and relationships of Korean Protestants and American missionaries after 1945 through an investigation of the rise of one Korean Presbyterian pastor, Kyung-Chik Han, as a renowned religious leader at home and abroad during the escalation of the Cold War in the 1950s, and the uneasy transitions within the American Presbyterian missions in Korea. The analysis of Han’s sermons and addresses in Korea and the West, popular American Protestant magazines, and American missionary documents illumines the creation of new transnational Christian partnerships, the

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3

Tiedemann, R. G. "Protestant Revivals in China with Particular Reference to Shandong Province." Studies in World Christianity 18, no. 3 (2012): 213–36. http://dx.doi.org/10.3366/swc.2012.0022.

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Revivals have been a regular feature of the missionary enterprise. The modern Catholic and Protestant missionary movements themselves emerged from major religious revivals in the Western world. On the nineteenth-century China mission fields, Protestant missionaries from the mainline denominations frequently lamented the fact that their often nominal convert communities were lacking in Christian spirit and called for reinvigoration campaigns. It was, however, in the twentieth century that several large-scale revival movements occurred, starting with the ‘Manchurian revival’ of 1907–8 and culmin

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4

Crim, Keith R. "Book Review: Presbyterians in World Mission: A Handbook for Congregations." International Bulletin of Missionary Research 14, no. 3 (1990): 131. http://dx.doi.org/10.1177/239693939001400318.

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5

Lee, Jongsil. "A Study on the World Mission of the Presbyterian Church of Korea (PCK)." Mission and Theology 65 (February 28, 2025): 315–43. https://doi.org/10.17778/mat.2025.02.65.315.

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6

Bland, Weston. "“A Friend of God and the Poor Wretched Blacks”: Violence, Race, and Redemption in Missionary Narratives of Nile Valley Slavery." Journal of World Christianity 12, no. 2 (2022): 251–79. http://dx.doi.org/10.5325/jworlchri.12.2.0251.

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Abstract This article explores narratives of slavery written by Christian missionaries in the Nile Valley in the late nineteenth and early twentieth centuries. Focusing on works produced by the Italian Comboni mission, American Presbyterians, and the British Church Missionary Society, I approach missionary narratives of Nile Valley slavery as a distinct genre of storytelling shaped by the unique position of the missionary as a narrator and the symbolic utility of slavery as a vehicle for conveying suffering. Reading these sources critically, I argue that the slaves and former slaves that missi

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7

SHARKEY, HEATHER J. "American Presbyterians, Freedmen's Missions, and the Nile Valley: Missionary History, Racial Orders, and Church Politics on the World Stage." Journal of Religious History 35, no. 1 (2011): 24–42. http://dx.doi.org/10.1111/j.1467-9809.2010.00970.x.

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8

Lewier, Bayanangky Alexander, and Agustinus M. L. Batlajery. "Studi Eklesiologi GPI Papua Dan GPIB." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 1, no. 1 (2019): 60–73. http://dx.doi.org/10.37429/arumbae.v1i1.182.

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The aim of this article is to explore how the Protestant Church in Papua (GPI-Papua) and the Protestant Church at West Indonesia (GPIB) run their mission in the world. As representatives of the church on the earth, both churches carry the same mission. As the church they are called and sent by God to fulfill their duty which is to serve the world. The method developed in this study is the document study which mneans that the study focuses on some important documents of these churches. This study found out that the presbyterial-sinodal system which is adopted by the GPI-Papua and GPIB will crea

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9

Cinnamon, John M. "American Presbyterian Missionaries, Enslavement, and Anti-Slavery in Nineteenth-Century Gabon." Social Sciences and Missions 26, no. 1 (2013): 93–122. http://dx.doi.org/10.1163/18748945-02601003.

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When American Presbyterian and Congregationalist missionaries arrived in the Gabon Estuary in the 1840s, they entered a world marked by vibrant commerce; violence and inequality; widespread slavery and slave-trading; British, French, and U.S. Anti-Slavery Patrols; and incipient French colonialism. This article draws on the published accounts by two U.S. missionaries, John Leighton Wilson, who served in Gabon from 1842 to 1851, and Robert Hamill Nassau, who worked on Corisco Island, the Gabon Estuary and Ogowe River, and the southern Cameroon coast from 1861 to 1906. Together, their writings pr

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10

Vinyo, Innocent Yao. "Semiotic Analysis of Symbolism in the Logo of the Evangelical Presbyterian College of Education, Amedzofe (AMECO) in Ghana: Modernity in Institution Branding." European Journal of Linguistics 4, no. 1 (2025): 1–16. https://doi.org/10.47941/ejl.2515.

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Purpose: The paper investigated the logo of the Evangelical Presbyterian College of Education, Amedzofe in Ghana. Methodology: Qualitative approach was adopted and the type was descriptive. Elements of the logo constituted data for the study. Symbolisms of the red, gold, blue and silver colours together with symbolism of the crest, the cross, the sun and the sunrays were studied. Findings: The study found out that the blue colour was used for the logo block while the rest of the colours were associate colours. Colours of the logo stand for hard work, positive mood, peace and security. The sun

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11

DAVIES, C. S. L. "International Politics and the Establishment of Presbyterianism in the Channel Islands: The Coutances Connection." Journal of Ecclesiastical History 50, no. 3 (1999): 498–522. http://dx.doi.org/10.1017/s0022046999001682.

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In 1564 Artus de Cossé-Brissac, bishop of Coutances in Normandy, was a member of a French diplomatic mission to Queen Elizabeth. He took the opportunity to assert a claim to exercise episcopal jurisdiction in the Channel Islands. The claim was less preposterous than it might appear, since Coutances's jurisdiction in the islands had been acknowledged throughout Henry viii's reign, and again in that of Mary. Queen and Privy Council took the 1564 claim seriously enough to demand a response from the islanders. After a good deal of prevarication on their part, the crown eventually ruled against the

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12

, Editor. "Issue Notes." Historical Papers, December 14, 2022. http://dx.doi.org/10.25071/0848-1563.39120.

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The following papers were presented to the Canadian Society of Church History in 2012, but were not made available for publication: Ian Hesketh, “‘Vomited from the Jaws of Hell’: The Controversy of Ecce Homo in Mid-Victorian Britain”; Geoff Read, “Echoes of 1905-Secular Conflict in Interwar France, 1919-40”; Amy Von Heyking, “‘It is a privilege to have a Christian Government’: William Aberhart and the Place of Religion in Alberta’s Public Schools”; Lucille Marr, “Church Women, the Home Front, and the Great War”; Gordon Heath, “Whatever Happened to the British Empire? A Canadian Baptist Case St

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13

Duncan, Graham Alexander. "The World Council of Churches Programme to Combat Racism: A South African response changes in global mission polic." Missionalia, 2024. http://dx.doi.org/10.7832/52-0-503.

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The introduction of the Special Fund of the Programme to Combat Racism (PCR) by the World Council of Churches (WCC) in 1970 was a natural expression of international opposition to racism. It also indicated a change in global mission policy from mission as a traditional evangelical activity to the emerging paradigm of mission as God’s activity in the world. Though focussed in Africa and South Africa, in particular, the controversial PCR drew the ire of the apartheid government and many white members of Churches of European origin (CEO), gaining support mainly from black church members and churc

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14

Duncan, Graham A. "Tiyo Soga (1829–1871) at the intersection of ‘universes in collision’." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4862.

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Tiyo Soga, the first black minister ordained in Scotland by the United Presbyterian Church of Scotland in 1856, was, by any standards, a conflicted character. He stood both in and between two worlds and suffered from the vulnerability that emerged from his dual allegiances. Yet he made a significant contribution to the mission history of South Africa, particularly through his early influence on the development of black consciousness and black nationalism, which were to make significant contributions to black thinking in the 20th century. Soga’s life and ministry are set in the context of Micha

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15

Duncan, Graham A. "Discrimination and differentiation in the development of worship in the Presbyterian Church of South(ern) Africa." HTS Teologiese Studies / Theological Studies 80, no. 1 (2024). http://dx.doi.org/10.4102/hts.v80i1.8949.

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Worship as the work of the people of God does not arise in a vacuum. It is contextual and cultural. In the areas of the world, long designated as the mission field, many developments were transported to countries in the global south and imposed on local peoples. This was true of the arrival of Presbyterians who came to settle in southern Africa. Presbyterians imported two differing traditions of worship, the evangelical and the liturgical, and introduced them to the indigenous peoples they encountered. They were adopted without adaptation and have largely followed their European ancestors and

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16

Cichocki, Piotr. "Powerful Sounds of Prayer. Christianity and Electricity in Northern Malawi." Religion Compass 18, no. 11-12 (2024). https://doi.org/10.1111/rec3.70006.

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ABSTRACTThe Christianity in Northern Region of Malawi serves as an illustrative case study where technological objects affect religious practices. To elucidate the role of material objects in the constitution of the religious world, the article discusses the example of electricity as a key infrastructure and its role in bridging the modern material world with the colonization of religious practices. Within this analyze, religiosity is conceived not merely as a system of symbols but rather in terms of holistic, embodied, yet institutionalized practices. The pivotal role played by electric music

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17

Sartika, Meitha. "Ecclesia in transitu: Four characteristics of transit church in relation to notae ecclesiae." Verbum et Ecclesia 43, no. 1 (2022). http://dx.doi.org/10.4102/ve.v43i1.2436.

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The term ‘transit church’ describes a church that becomes a temporary church for students who migrate to urban areas for studying. GKI Delima, a Reformed Presbyterian church in Indonesia, is one of them. Unfortunately, GKI Delima is not able to adapt to its context as a transit church. Consequently, there are several issues, namely, it could not fully embrace the transit students, provide space for them to participate, involve them in any church activities or empower them to carry out the mission of God. Therefore, a transit church must respond to its context by theologically and critically re

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