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Books on the topic 'Australian Baptist Foreign Mission'

Author: Grafiati

Published: 29 July 2024

Last updated: 30 July 2024

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Consult the top 23 books for your research on the topic 'Australian Baptist Foreign Mission.'

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1

Collingsworth, Anne Leavell. The second mile: Foreign mission study, 1986, youth. Nashville, Tenn: Convention Press, 1986.

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2

Reid, Andrew. By divine coincidence: A history of the Irish Baptist Foreign Mission, 1924-1977. Belfast, Northern Ireland: Association of Baptist Churches in Ireland, 2000.

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3

Fitts, Leroy. The Lott Carey legacy of African American missions. Baltimore: Gateway Press, 1994.

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4

Dee, Moreen, and Felicity Volk. Women with a mission: Personal perspectives. Canberra: Dept. of Foreign Affairs and Trade, 2007.

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5

Rankin, Jerry. A journey of faith and sacrifice: Retracing the steps of Lottie Moon. Birmingham, Ala: New Hope, 1996.

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6

Makondesa, Patrick. The church history of Providence Industrial Mission, 1900-1940. Zomba, Malawi: Kachere Series, 2006.

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7

American Baptist Foreign Mission Society, ed. The Judson centennial, 1814-1914: Celebrated in Boston, Mass., June 24-25, in connection with the centenary of the American Baptist Foreign Mission Society. Philadelphia: Published for the American Baptist Foreign Mission Society [by] American Baptist Publication Society, 1990.

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8

Peterson, Astrid M. China letters. Berkeley, Calif: A. Peterson, 2000.

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9

New Zealand. Parliament. Foreign Affairs, Defence, and Trade Committee. Joint Select committee exchange, 27-31 May 2007: Report of the Foreign Affairs, Defence and Trade Committee. [Wellington, N.Z.]: House of Representatives, 2007.

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10

Ashmore, Lida Scott. South China Mission of the American Baptist Foreign Mission Society: A Historical Sketch of the First Cycle of Sixty Years. Creative Media Partners, LLC, 2018.

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11

Negro Baptist history, U.S.A., 1750, 1930. Nashville, Tenn: Sunday School Publishing Board, N.B.C., 1987.

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12

Negro Baptist history, U.S.A., 1750, 1930. Nashville, Tenn: Sunday School Publishing Board, N.B.C., 1987.

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13

Global mission: A story to tell : an interpretation of Southern Baptist foreign missions. Nashville, Tenn: Broadman Press, 1985.

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14

Whole gospel--whole world: The Foreign Mission Board of the Southern Baptist Convention, 1845-1995. Nashville, Tenn: Broadman & Holman, 1994.

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15

South China Mission of the American Baptist Foreign Mission Society [microform]: A Historical Sketch of Its First Cycle of Sixty Years. Creative Media Partners, LLC, 2021.

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16

History of the American Baptist Chin Mission: A history of the introduction of Christianity into the Chin Hills of Burma by missionaries of the American Baptist Foreign Mission Society during the years 1899 to 1966. Valley Forge, Pa., U.S.A: R.G. Johnson, 1988.

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17

The church history of Providence Industrial Mission, 1900-1940. Zomba, Malawi: Kachere Series, 2006.

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18

Cunningham, Jack, and William Maley. Australia and Canada in Afghanistan: Perspectives on a Mission. Dundurn Press, 2015.

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19

Cunningham, Jack, and William Maley. Australia and Canada in Afghanistan: Perspectives on a Mission. Dundurn Press, 2015.

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20

Society, Seventh-Day Baptist Missionary. Jubilee Papers: Historical Papers Commemorating the Fiftieth Anniversary of the Seventh-Day Baptist Missionary Society, and the Centennial of the William Carey Foreign Mission Movement. Creative Media Partners, LLC, 2023.

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21

Williams, S. C. Gender. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0020.

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Ministerial training throughout the nineteenth century was dogged by persistent uncertainties about what Dissenters wanted ministers to do: were they to be preachers or scholars, settled pastors or roving missionaries? Sects and denominations such as the Baptists and Congregationalists invested heavily in the professionalization of ministry, founding, building, and expanding ministerial training colleges whose pompous architecture often expressed their cultural ambitions. That was especially true for the Methodists who had often been wary of a learned ministry, while Presbyterians who had always nursed such a status built an impressive international network of colleges, centred on Princeton Seminary. Among both Methodists and Presbyterians, such institution building could be both bedevilled and eventually stimulated by secessions. Colleges were heavily implicated not just in the supply of domestic ministers but also in foreign mission. Even exceptions to this pattern such as the Quakers who claimed not to have dedicated ministers were tacitly professionalizing training by the end of the century. However, the investment in institutions did not prevent protracted disputes over how academic their training should be. Many very successful Dissenting entrepreneurs, such as Charles Haddon Spurgeon, Thomas Champness, William Booth, and Adoniram Judson Gordon, offered unpretentious vocational training, while in colonies such as Australia there were complaints from Congregationalists and others that the colleges were too high-flying for their requirements. The need to offer a liberal education, which came to include science, as well as systematic theological instruction put strain on the resources of the colleges, a strain that many resolved by farming out the former to secular universities. Many of the controversies generated by theological change among Dissenters centred on colleges because they were disputes about the teaching of biblical criticism and how to resolve the tension between free inquiry and the responsibilities of tutors and students to the wider denomination. Colleges were ill-equipped to accommodate theological change because their heads insisted that theology was a static discipline, central to which was the simple exegesis of Scripture. That generated tensions with their students and caused numerous teachers to be edged out of colleges for heresy, most notoriously Samuel Davidson from Lancashire Independent College and William Robertson Smith from the Aberdeen Free Church College. Nevertheless, even conservatives such as Moses Stuart at Andover had emphasized the importance of keeping one’s exegetical tools up to date, and it became progressively easier in most denominations for college teachers to enjoy intellectual liberty, much as Unitarians had always done. Yet the victory of free inquiry was never complete and pyrrhic in any event as from the end of the century the colleges could not arrest a slow decline in the morale and prospects of Dissenting ministers.

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22

Magowan, Fiona. Mission Music as a Mode of Intercultural Transmission, Charisma, and Memory in Northern Australia. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.001.

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This article, focuses on the durability of Methodist “mission music” among the Yolngu, an Australian Indigenous people, and addresses questions of musical transfer between missionaries and Yolngu over fifty years that have shaped their Christian music politics. “Mission music” is marked as a genre by its association with the early missionaries among the Yolngu, their processes of teaching and transmission and its articulation with some aspects of Yolngu ritual performance practices. Today, mission music is performed together with an array of contemporary Christian musics reflecting its ongoing importance as a local, transnational and international currency. Magowan shows how hymnody has persisted for Yolngu as a musical mode of remembering and celebrating the past, illustrated first in early dialogic approaches to music teaching and choral training, and later recaptured in choral performances for the 50th anniversary festival of a Yolngu mission. She argues that “mission music,” in spite of its introduced, non-local origins, has become an experiential, rhythmical and textual sign of the “local” as it is adopted and used by the Yolngu. Choral singing is shown to be a means of embodying mission memories and facilitating local charismatic leadership, in turn, transforming Yolngu-missionary relationships over time. Ongoing work with missionary evangelists and frequent travel to foreign mission fields have also created new arenas for intercultural dialogue, leading to increasing complexity in Yolngu relationships embodied in Christian performance.

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23

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

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

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