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Letteratura scientifica selezionata sul tema "Christian brethren church"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 18 febbraio 2022

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Articoli di riviste sul tema "Christian brethren church"

1

Knowles, Steve. "The Plymouth Brethren Christian Church, Media Engagement and Public Benefit". Ecclesial Practices 7, n. 1 (28 aprile 2020): 101–16. http://dx.doi.org/10.1163/22144417-bja10007.

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This article examines the recent engagement with media by the closed Christian sect, the Plymouth Brethren Christian Church (pbcc). Historically the pbcc have been reluctant to engage with mainstream media, preferring instead to keep their own council. However, the rejection by the Charity Commission for England and Wales of an application by a pbcc trust for charitable status proved to be a catalyst for significant and sustained media engagement. The concept of mediatization is utilised as a meta-process to frame the way the pbcc engaged with media in order to demonstrate how they provide ‘public benefit’ to the wider community, which was crucial to the successful gaining of charitable status.

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2

Faull, David, e John Rees. "The Church and Housing". Ecclesiastical Law Journal 3, n. 16 (1995): 313–22. http://dx.doi.org/10.1017/s0956618x00002222.

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The Church's attitude to housing issues is, of necessity, complicated. At the most basic level, human beings need shelter in order to survive: they need protection from the weather, and from predators, and all human beings need to sleep securely for several hours every day. The Christian gospel enjoins Christ's followers to assist in meeting such human need: “in as much as ye did it unto one of the least of these my brethren, ye did it unto me”.

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3

Nykvist, Martin. "A Homosocial Priesthood of All Believers: Laity and Gender in Interwar Sweden". Church History 88, n. 2 (giugno 2019): 440–64. http://dx.doi.org/10.1017/s0009640719001185.

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Around the turn of the twentieth century, there was a growing concern within the Church of Sweden that the church was, to a too large extent, managed by the clergy alone. In an attempt to give the laity a more active and influential role in the Church of Sweden, the Brethren of the Church was established in 1918. Since it was only possible for men to become members, the organization simultaneously addressed a different issue: the view that women had become a much too salient group in church life. This process was described by the Brethren and similar groups as a “feminization” of the church, a phrasing which later came to be used by historians and theologians to explain changes in Western Christianity in the nineteenth century. In other words, the Brethren considered questions of gender vital to their endeavor to create a church in which the laity held a more prominent position. This article analyzes how the perceived feminization and its assumed connection to secularization caused enhanced attempts to uphold and strengthen gender differentiation in the Church of Sweden in the early twentieth century. By analyzing an all-male lay organization, the importance of homosociality in the construction of Christian masculinities will also be discussed.

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4

Augustine Odey, Professor Onah, e Dr Gregory Ajima Onah. "PASTOR EYO NKUNE OKPO ENE (1895 – 1973): THE FORGOTTEN HERO OF THE APOSTOLIC CHURCH, NIGERIA". International Journal of Contemporary Research and Review 10, n. 08 (7 agosto 2019): 20654–59. http://dx.doi.org/10.15520/ijcrr.v10i08.723.

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This brief article is a legacy of the authors twenty-five year teaching experience of Nigerian Church History in three Nigerian Universities between May 25, 1987 and May 31, 2012 and his ministerial duties and lecture on Church history in the Lutheran Seminary in Nigeria and the various interaction with other Christian brethren, especially in relationship with Christian students of The Apostolic Church, Nigeria. In this article, the researchers have tried to describe the early history of the Apostolic Church in Cross River State of Nigeria, West Africa, through a brief biographical stetch of Pastor Eyo Nkune Okpo Ene of Ambo Family, Mbaraokom, Creek Town (Obio Oko), who lived between 22nd November, 1895 and 1st February, 1973 (78years). This work is a paragon or model of other similar ones: like those of Garrick Idakatima Sokari Braide, Samuel Ajayi Crowther, Essien Ukpabio, Jonathan Udo Ekong and others.

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Urban-Mead, Wendy. "Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944". Journal of Religion in Africa 38, n. 2 (2008): 209–46. http://dx.doi.org/10.1163/157006608x289684.

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AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.

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6

T.N., Timothy Lim. "Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church”". Review of Ecumenical Studies Sibiu 7, n. 2 (1 agosto 2015): 211–29. http://dx.doi.org/10.1515/ress-2015-0016.

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Abstract This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the Spirit’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the Holy Spirit breathes upon and through the Body of Christ, reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit’s work in and among the churches together.

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Lumsden, Douglas W. "“Touch No Unclean Thing”: Apocalyptic Expressions of Ascetic Spirituality in the Early Middle Ages". Church History 66, n. 2 (giugno 1997): 240–51. http://dx.doi.org/10.2307/3170656.

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The earliest Latin commentaries on the Apocalypse of John interpret this strange and powerful text as a revelation of the Christian community's drama as it fulfills the conditions leading to its glorious triumph in the final chapter of God's temporal plan. According to early Latin exegetes, one event—the opening of the seven seals, described in Apocalypse 6:1 through 8:1—represents a microcosm of the whole, revealing the entire purpose for the church's historical development. Throughout the first millennium of Christian history, biblical authorities analyzing the account of the seven seals for its underlying message concluded that God causes history to unfold and mature in order to allow the assembly of the elect to separate itself from its false brethren within the church. Processed and purified by history, the elect will exist in a state of readiness for their ascension into eternity.

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Woodbridge, David. "Watchman Nee, Chinese Christianity and the Global Search for the Primitive Church". Studies in World Christianity 22, n. 2 (agosto 2016): 125–47. http://dx.doi.org/10.3366/swc.2016.0146.

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This article will examine aspects of Watchman Nee's interactions with British churches and missions during the 1920s and 1930s. It will argue that, rather than simply appropriating and adapting Christianity for a Chinese context, as has been claimed, a more complex exchange was taking place. In particular, Nee was seeking to develop churches in China on a primitivist basis – that is, using the New Testament as a model for church forms and practices. In this, he was drawing inspiration from the Christian (or Plymouth) Brethren, a radical evangelical group that had emerged in Britain during the nineteenth century. For a number of reasons, the significance of Nee's primitivism has been played down, both by his admirers in the West and by historians. However, it was a vital factor in the success of his movement and gave an important impetus to the spread of Christianity in China during the twentieth century.

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Tereshchuk, Olha. "The periodicals of the Univ Holy Dormition Lavra of the Studite Rite «Yasna Put» (1935―1939s) and «Prominchyk Sontsia Liubovy» (1936―1937s)". Proceedings of Research and Scientific Institute for Periodicals, n. 9(27) (2019): 63–86. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-5.

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This study studies the topics of the publications of the magazines «Yasna Put» (1935―1939s) and «Prominchyk Sontsia Liubovy» (1936―1937s). Those were issued by the monks of the Univ Holy Dormition Lavra of the Studite Rite. The religious press is one of the factors of social progress, specifically the development of spiritual and moral values. For the Ukrainian nation, it is also a significant means of social consolidation. A special place in the religious periodicals of the interwar period was occupied by the print media of monk orders and congregations. This study aims to determine the role of the Univ monks’ periodicals as a type of mission in preaching the Gospel and the spiritual renewal of the Ukrainian society. Analysis of the publications shows that «Yasna Put» helped the monks to understand their calling, to delve into it, to take the difficult path to the perfection of cognition of the God and approach to Him, as well as to spread the faith and preach the Gospel. The theological discourse of the Studite Rite and the problems of the history of the Ukrainian monasticism, the revival of the monasticism traditions based on the principles of the Early Church Fathers are present in the publications’ topics. At the same time, through «Prominchyk Sontsia Liubovy», the monks brought the word of God to the laity Christians, promoted among the youth «moral-religious education» and family values. Based on these findings, we conclude that the monks of the Univ Holy Dormition Lavra of the Studite Rite were open to dialogue, and their periodicals were the means of communication, dissemination of Christian values and the principles of the Early Church, as well as promoting the idea of ecumenism. The Studite Brethren are always the benchmark of living faith and an example of passing on the latter to neighbours in the Christian ethos. Keywords: religious press, Studite Brethren, Univ Holy Dormition Lavra of the Studite Rite, mission, Andrei Sheptytsky, Klymenty (Klymentii) Sheptytsky.

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Martin, Janet. "Multiethnicity in Muscovy: a Consideration of Christian and Muslim Tatars in the 1550s-1580s". Journal of Early Modern History 5, n. 1 (2001): 1–23. http://dx.doi.org/10.1163/157006501x00014.

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AbstractAs persistent territorial expansion transformed the predominantly Slavic, Orthodox Christian Muscovite state into a multiethnic empire by the mid-16th century, the Church articulated an ideology that set adoption of the Orthodox faith as the fundamental criterion for admission and assimilation into Muscovite society. An examination of Tatars in Muscovite service during the 1550s-1580s, however, reveals that in practice religious affiliation was not the sole factor determining acceptance into Muscovite society. Orthodox Christian Tatars, both members of the Chingissid elite and common servicemen, entered Muscovite society, but their ethnic Tatar identity continued to distinguish them from their Muscovite peers and inhibit their complete assimilation. Muslim Tatars, also represented at both elite and common levels, were not excluded from Muscovite society, but also found positions in it and were treated in a manner similar to that of their Orthodox brethren.

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Tesi sul tema "Christian brethren church"

1

Neufeld, John. "Preaching in a post-Christian world". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

Smith, David Andrew. "The preaching community a practical theological analysis of the role of preaching within the Christian Brethren Church /". Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-07242008-080947/.

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Hoke, Kenneth O. "Servant leadership and theological understandings does the theology of the Brethren in Christ impact the way we choose to lead? /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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4

Hurd, G. Emery. "Living our values a comparative study of the reported and perceived core values of Brethren pastors /". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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5

Lightner, Leslie Lynn. "A descriptive study of religious education teacher training practices in the Church of the United Brethren in Christ". Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1117655.

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The study collected information about training practices in local churches of the United Brethren in Christ. A mailed questionnaire was used to collect data from 230 churches nationwide. The instrument contained 22 questions, divided into three sections: (a) teacher involvement in religious education, (b) teacher training, and (c) demographic information. The return rate was 65.7% (151 surveys). Frequency counts and percentages were obtained. Data were summarized in table and narrative form. Cross-tabulations were completed between selected demographic variables and the provision for teacher training.Selected findings included: (a) among 15 possible religious education activities, at least two-thirds of the churches reported using teachers in five of them; (b) over half of the churches (51%) provided some form of training; (c) among those providing some form of training the scope was limited; (d) difficulty in scheduling and lack of fiscal resources were identified as the greatest obstacles to training; (e) training was more common in churches with larger attendance figures for worship and Sunday school.The following conclusions were formulated: (a) the extent to which teachers were used in religious education activities was affected by the scope of programs offered; (b) in the absence of a mandate for training, scheduling and scarce resources were negative factors; (c) even in churches conducting training, the activity was not a high priority; (d) reliance on consultants and conferences reflected the fact that churches did not conduct theirfor pastors to require training; and, (f) training occurred more often in larger churches where adequate resources and formal approaches to programming were common.Six recommendations were presented: (a) the denomination should develop and disseminate a position on teacher training; (b) pastors should be exposed to educational programs stressing the importance of training teachers; (c) the denomination should formulate and make available more programs and materials to support training; (d) the issue of effectiveness of training programs should be examined; (e) research on the selection, supervision, retention, and evaluation of teachers should be conducted.own training; (e) using volunteers made it more difficult
Department of Educational Leadership

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6

Oberbrunner, Kary. "A model for leadership training through the partnership of Grace Brethren churches in the north central Ohio district and Grace Theological Seminary". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0252.

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7

Smith, David Andrew. "The preaching community - a practical theological analysis of the role of preaching within the Christian Brethren Church". Diss., 2008. http://hdl.handle.net/2263/26602.

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This dissertation studies the role of preaching in the Christian Brethren Church from a practical theological perspective. I commence by setting up a practical theological theory that draws from both revelatory and anthropological models to develop a preaching model that considers preaching as a Revelatory Covenantal Conversation involving divine revelation, community dialogue and intended response, and has ecclesiological focus and impact. In this dissertation I propose a theological theory on the role of preaching in the church which asserts that: Preaching stands, in the line of the self revelation of God, as his continuing action to both reveal himself, and be present with his covenant people of promise. Therefore preaching within the church must conform to this revelation in: event – the covenantal conversation itself; message – the content of the preaching; interpretation/response – the preacher’s intended response by the hearers; the intention - the intended shaping of the community of faith through the preaching event. Preaching is a continuing Revelatory Covenantal Conversation between God and his people to create, transform, and continue his community of faith – the preaching community. Following a discussion of the above preaching theory a Revelatory Covenantal Conversational preaching model is presented. An examination of the preaching praxis within the Christian Brethren denomination is then undertaken. The praxis study gives specific consideration to the place and role of preaching in the historical development of the Brethren, as well as within the current Christian Brethren praxis. In addition a qualitative analysis of the praxis within the local Christian Brethren church that I attend is considered. According to Zerfass “practical theology has the task to lead in... [the] process of change in a way that is responsible from the perspective of both theology and the social sciences” (Heitink 1993: 113). To this end the final chapter suggests possible aspects of change, theological and practical, that can move the praxis forward toward an alternative praxis – to create a preaching community which incorporates the above theological theory and critical reflection on the praxis, and thereby participating fully in the Revelatory Covenantal Conversation.
Dissertation (MA (Theology) : Practical Theology)--University of Pretoria, 2008.
Practical Theology
unrestricted

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Schafer, Rene. "Der Aufbau von Leitungsstrukturen in Gemeindegründungsarbeiten der Brüdergemeinden in Deutschland". Thesis, 2004. http://hdl.handle.net/10500/1903.

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One of the deciding factors for successful church planting is the development of leadership structures. The New Testament demonstrates the care church planters must take with this issue, and delineates the requirements future leaders must meet in order to lead the church upon completion of the church planting stage. The history of the Brethren denomination in Germany does not provide direction for church planting because of its congregational leadership approach. Interviews with different church planting projects show a diverse range of structures and views of leadership which have a partly positive, but mainly negative effect on the establishment of a church. The integrative leadership style, which reflects the New Testament pattern,provides perspective for the future. The future successful establishment of churches within the framework of the Brethrenchurch requires profound changes in the traditional theology and practices of the denomination.
Christian Spirituality Church History and Missiology
(M.Th. (Missiology))

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Smith, David Andrew (Theologian). "Practical theological ecclesiology: grounding, integrating, aligning and improving ecclesial theory and praxis in the Christian Brethren Community in Australia". Thesis, 2016. http://hdl.handle.net/10500/21713.

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This thesis addresses the division that exists between theory and praxis. Theology in general and practical theology as a specific discipline has allowed this division to arise and indeed grow. The problem facing us is that faith communities now operate out of blind theory and/or blind praxis. To address this situation a reintegration of the theory and practice of the entire ecclesial praxis is needed. This thesis proposes “Practical Theological Ecclesiology” as the way forward. Practical theological ecclesiology is defined as: The dynamic critical purposeful engagement with the human-divine interactive life of the ecclesial praxis to: ground, integrate, align and improve its essence and expression dimensions as the revelational incarnational sign of God and his purposes in and for the world and directed toward his eschatological kingdom goal. Practical theological ecclesiology addresses both the abstractness of pure ecclesiology and the pragmatics of the praxis through the development of an operational ecclesiology model that integrates the essence, expression and goal dimensions of the ecclesial praxis. By applying the operational ecclesiology model to praxis, practical theological ecclesiology, through the tasks of grounding, integrating, aligning and improving, uncover the gaps that exist in and between the theory and praxis of a faith community. The resulting analysis provides ecclesial pictures of what is, compared to what should be, according to the operational ecclesiology model. The areas of ecclesial life which need to be grounded, integrated, aligned and improved are therefore exposed for ongoing work. Historical and contemporary research of the Christian Community Churches of Australia, provide the data for a case study which illustrates the potential and the analysis process of practical theological ecclesiology. The research underlines the importance of having an integrated operational ecclesiology, of grounding and integrating the theory, of aligning of theory and praxis, and of providing improvement direction for the praxis, thus removing theory and praxis division, avoiding both blind theory and blind praxis, and giving a clear pathway for the future .
Practical Theology
D. Th. (Practical Theology)

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Beneš, Ladislav. "Křesťanské úsilí o mír. Křesťanská mírová konference v letech 1958-1968". Master's thesis, 2021. http://www.nusl.cz/ntk/nusl-438472.

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This diploma thesis focuses on the roots and activities of Christian Peace Conference (CPC) in the years 1958-1968 when it was presided by Josef L. Hromádka. The author of this thesis examines the roots of the organization in Czechoslovak and German context starting in the interwar period. The thesis analyses how the beginnings of CPC were impacted by the Second World War experience of the generation of founders of the organization and also how they were impacted by the events preceding and following the war. Specifically, the focus of the research is the relationship between Christians and Marxists and furthermore the Christians' perception and experience of socialism as a social order as it was presented in CPC. Simultaneously, the thesis focuses on the possibilities of an existence of international organization during the Cold War and the role it played for the actors at that time.

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Libri sul tema "Christian brethren church"

1

Schrag, Martin H. Christian Lesher: Nineteenth-century Brethren in Christ bishop. Grantham, PA: Brethren in Christ Historical Society, 2003.

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2

Eller, McFadden Rosanna, a cura di. Sign & symbol in the Church of the Brethren. Elgin, Ill: Brethren Press, 1991.

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Baigent, John. Teaching in the local church. [s.l.]: Christian Brethren Research Fellowship, 1986.

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4

Brethren society: The cultural transformation of a "peculiar people". Baltimore, Md: Johns Hopkins University Press, 1995.

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5

Continuity & change among Canadian Mennonite Brethren. Waterloo, Ont., Canada: Wilfrid Laurier University Press, 1987.

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6

Robertson, John Dallas. Christian Newcomer (1749-1830): Pioneer of church discipline and union among the United Brethren in Christ, the Evangelical Association and the Methodist Episcopal Church. Ann Arbor, MI: University Microfilms, 1986.

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7

From sect to denomination: Church types and their implications for Mennonite Brethren history. Hillsboro, Kan: Center for Mennonite Brethren Studies, 1985.

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8

Renewing Identity and Mission: Mennonite Brethren Reflections After 150 Years. Winnipeg, MB: Kindred Productions, 2011.

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Leaman, Frank H. Get off the bench and back in the game. [Bloomington, Ind.]: 1st Books, 2002.

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Heirs and Joint Heirs: Mission to Church Among the Mennonite Brethren of Andhra Pradesh. Winnipeg, MB, Canada: Kindred Productions, 2010.

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Più fonti

Capitoli di libri sul tema "Christian brethren church"

1

"The Brethren Movement and the Local Church". In Christian Circulations, 27–43. NUS Press, 2020. http://dx.doi.org/10.2307/j.ctv1hcg0v1.8.

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2

Lee, Heidi Oberholtzer. "7. Commensality and Love Feast: The Agape Meal in the Late Nineteenth- and Early Twentieth-Century Brethren in Christ Church". In Food and Faith in Christian Culture, a cura di Ken Albala e Trudy Eden. New York Chichester, West Sussex: Columbia University Press, 2011. http://dx.doi.org/10.7312/alba14996-009.

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3

Bramadat, Paul A. "The Role of Women". In The Church on the World's Turf. Oxford University Press, 2000. http://dx.doi.org/10.1093/oso/9780195134995.003.0008.

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Whenever I describe the IVCF to non-Christian academic peers, they almost invariably express their astonishment at the fact that at virtually every IVCF event I attend, approximately 70% of the participants are women. Perhaps this level of involvement is not unusual in the world of contemporary Protestantism; after all, in many of the churches IVCF members attend every Sunday, women outnumber men. However, the proportion of women to men is not as high in evangelical churches as it is in the IVCF (Bibby 1987:102; Rawlyk 1996:143). As well, women’s roles are usually much more tightly controlled in many if not most evangelical churches than they are in the IVCF. In fact, IVCF participants who attend churches in the Fellowship Baptist, Christian Reformed, and Brethren traditions may never see a woman in the pulpit, or, if women are allowed to speak at the front of the church, they are not usually permitted to become senior pastors or interpret the Bible. At the IVCF functions I have attended, however, women are in no way restricted in their abilities to lead worship, deliver sermons, organize events, or perform any of the myriad tasks involved in maintaining the group. In fact, the chapter’s paid staff worker is a woman, and she tries to ensure that the position of president alternates between a male and a female student every other year. I began to wonder how to make sense of the high level of female participation at every McMaster IVCF event I attended, especially in light of the fact that the scholarly literature on evangelicalism in North America often depicts the tradition as inimical or opposed to the egalitarian or feminist values that are so prevalent at universities. During my research, I found that many, but not all, of the evangelical women I interviewed maintain nonegalitarian views on the role of women. In other words, the common academic depiction of the place of women in evangelicalism seems to be confirmed by my experience, even though I hope to nuance this portrayal somewhat.

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Ashurov, Barakatullo. "Tajikistan". In Christianity in South and Central Asia, 65–69. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0006.

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Christianity in modern Tajikistan is closely connected to the missionary movement of the Church of the East in the Central Asian landmass. The historical patterns of the ROC aimed to cover only European and Russian nationals with Russian language only. This has led to Christianity being dubbed a ‘Russian religion’. The Roman Catholic Church was in Central Asia since the thirteenth century. The first wave of Protestants came through the Mennonites (Brethren), along with Evangelicals and Baptists (who both eventually merged in 1941 into the Evangelical Baptists), and the second wave came through various Protestant mission organizations after the collapse of the Soviet Union. Protestant churches in the country comprise both local converts from Islam and those of Russian Orthodox background. Although non-Tajik Christians are culturally acceptable, local converts are regarded as traitors. Many such restrictions apply equally to all religions. State restraint toward religious minorities are due to inherited Soviet tradition and fear of the extremist ideology that was a cause of the recent civil war. Current persecution in the country is largely a matter of social discrimination rather than state control. Nonetheless, the existing communities, particularly those with valid registrations, are thriving, albeit on a small scale.

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Debernardi, Jean. "Circulations". In The Anthropology of Global Pentecostalism and Evangelicalism. NYU Press, 2015. http://dx.doi.org/10.18574/nyu/9780814772591.003.0003.

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Abstract (sommario):

This chapter is about the emplacement of evangelical and Pentecostal Christianity in nineteenth-and early twentieth-century Singapore and Penang. Through archival and field research the chapter demonstrates the early indigenization of evangelism, through the agency of independent lay missionaries such as the Brethren Movement and their Asian coworkers, and the creation of independent, locally led churches, whose revivalist impact was felt across Southeast Asia. Moreover, the chapter discusses how improved communication and travel facilitated this interconnected world for Christians, even in early modernity. It also pays particular attention to the negotiations between local Christians and missionaries over the education and religious leadership of women, which led to the eventual transformation of gender roles in Asia.

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"whom one would like to have as a friend, a member vertu, and publick civility’ (1953–82:1.816). of the family, or a guest, or whom one would call a The sources of the virtue may be found in Renais-gentleman. (The praise given him at i3.1–5 would sance moral manuals, such as Elyot’s Gouernour not apply to any other knight.) According to Colin, (1531) with its ﬁrst book treating ‘the best fourme those who possess the virtue may be recognized by of education or bringing up of noble children’ and the gifts given them by the Graces: ‘comely carriage, the planned second volume aiming to cover ‘all the entertainement kynde, | Sweete semblaunt, friendly reminant . . . apt to the perfection of a iuste publike ofﬁces that bynde’ (x 23.4–5) – or rather, according weale’ (1.2); or in Seneca’s De Beneﬁciis (tr. Arthur to the proem, given them by Elizabeth from whom Golding in 1578), as Archer 1987 argues; or in all virtues well ‘Into the rest, which round about you such courtesy books as Castiglione’s Courtier (1528, ring, | Faire Lords and Ladies, which about you tr. 1561) in which ‘The Count with golden vertue dwell, | And doe adorne your Court, where courtes-deckes’ the court, as Sackville wrote in its praise; and ies excell’ (7.7–9). especially Guazzo’s Civile Conversation (1574, tr. It follows, as Spenser acknowledges in the opening 1581/1586; see VI i 1.6n), for sections of it were line of canto i, ‘Of Court it seemes, men Courtesie included in Bryskett’s Discourse of Civill Life, which doe call’. In its wide range of meanings, the simplest claims to report his conversation with Spenser on is courtly etiquette and good manners. In this sense, moral philosophy. The full title of this last work, A it is more a social than a moral virtue, and therefore discourse, containing the ethicke part of morall philo-open to being feigned, as evident in the ‘faire dis-sophie: ﬁt to instruct a gentleman in the course of a sembling curtesie’ seen by Colin at Elizabeth’s court vertuous life, could serve as a subtitle of Spenser’s (Colin Clout 700), which is ‘nought but forgerie’ poem, especially since Bryskett tells Lord Grey that (VI proem 5.3). While it is the virtue most closely his end is ‘to discourse upon the morall vertues, yet associated with the Elizabethan court and Elizabe-not omitting the intellectuall, to the end to frame a than culture generally, Spenser’s treatment of it goes gentleman ﬁt for civill conversation, and to set him far beyond his own culture. As Chang 1955:202–20 in the direct way that leadeth him to his civill felicitie’ shows, it has an illuminating counterpart in the (6). See ‘courtesy books’ in the SEnc. Confucian concept of ritual. Spenser fashions a virtue As the ﬁnal book of the 1596 edition, appropri-that may best be called civility, which is the basis ately Book VI raises larger questions about the whole of civilization; see VI proem 4.5n. Yet civility in poem. One such question is the relation of Spenser’s its political expression could legitimize violence in art to nature, and, for a generation of critics, the Ireland, as P. Stevens 1995 notes, and it is not sur-seminal essay has been ‘A Secret Discipline’ by Harry prising to see the patron of courtesy slaughtering the Berger, Jr, in which he concludes that ‘the secret (Irish) brigands at VI xi 46. Accordingly, its link with discipline of imagination is a double burden, discord-Machiavelli’s virtù has been rightly noted by Neuse ant and harmonious: ﬁrst, its delight in the power 1968 and Danner 1998. On its general application and freedom of art; second, the controlled surrender to the uncertain human condition, see Northrop whereby it acknowledges the limits of artiﬁce’ 2000. Ideally, though, it is the culminating moral (1988:242; ﬁrst pub. 1961). As chastity is to Brito-virtue of The Faerie Queene, and, as such, has the mart, courtesy is to Calidore: the virtue is natural religious sense expressed by Peter in addressing those to him. He is courteous ‘by kind’ (ii 2.2): ‘gentle-whose faith, according to the Geneva gloss, is con-nesse of spright | And manners mylde were planted ﬁrmed ‘by holines of life’: ‘be ye all of one minde: naturall’ (i 2.3–4). It is natural also to Tristram one suffre with another: loue as brethren: be pitiful: because of his noble birth (ii 24) and proper nurtur-be courteous’ (1 Peter 3.8); see, for example, ing, as shown by his defence of the lady abused by Morgan 1981, and Tratner 1990:147–57. Without her discourteous knight. Its powers are shown in the courtesy’s ‘civility’ there would be no civilization; three opening cantos: Calidore may reform both without its ‘friendly ofﬁces that bynde’ (x 23.5), Crudor when he is threatened with death, and his there would be no Christian community. By includ-lady, Briana, who is ‘wondrously now chaung’d, ing courtesy among the virtues, Spenser fulﬁls from that she was afore’ (i 46.9) when she sees the Milton’s claim in Reason of Church Government that change in him (41–43). Also, he may restore Aldus". In Spenser: The Faerie Queene, 37. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-35.

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