Journal articles: 'Missionary Society of Columban Society'

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Collins, Neil. "The Missionary Society of Saint Columban (Irlande)." Chrétiens et sociétés, Numéro spécial III (June 17, 2019): 79–81. http://dx.doi.org/10.4000/chretienssocietes.4893.

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Liptak, Dolores. "Be Centered in Christ and Not in Self: The Missionary Society of Saint Columban: The North American Story, 1918–2018 by Angelyn Dries." American Catholic Studies 129, no. 4 (2018): 86–88. http://dx.doi.org/10.1353/acs.2018.0062.

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Carbonneau, Robert E. "Be Centered in Christ and Not in Self: The Missionary Society of Saint Columban: The North American Story (1918–2018) by Angelyn Dries, O.S.F." Catholic Historical Review 105, no. 1 (2019): 175–76. http://dx.doi.org/10.1353/cat.2019.0038.

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Sellars, Michelle. "Church Missionary Society Periodicals." Charleston Advisor 18, no. 1 (July 1, 2016): 15–17. http://dx.doi.org/10.5260/chara.18.1.15.

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Jarvis, Mary. "Church Missionary Society Periodicals." Reference Reviews 31, no. 7 (September 18, 2017): 1. http://dx.doi.org/10.1108/rr-05-2017-0116.

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Morden, Peter J. "ANDREW FULLER AND THE BAPTIST MISSIONARY SOCIETY." Baptist Quarterly 41, no. 3 (July 2005): 134–57. http://dx.doi.org/10.1179/bqu.2005.41.3.002.

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Dugal, Alexandria. "Martha Jane Cunningham: A Women’s Missionary Society Pioneer." International Bulletin of Mission Research 42, no. 1 (April 11, 2017): 76–84. http://dx.doi.org/10.1177/2396939317700039.

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By the early twentieth century the Canadian women’s missionary movement had collectively become the largest women’s organization in North America. The Women’s Missionary Society of the Methodist Church of Canada (WMS), established in 1880, founded three girl’s schools in Japan to help meet the need for female education and to evangelize through these students. One of these schools was Shizuoka Eiwa Jo Gakkō of Shizuoka, whose first principal was Martha Jane Cunningham, a WMS missionary from Halifax, Nova Scotia. This article tells her life-story.

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Seton, Rosemary. "Reconstructing the museum of the london missionary society." Material Religion 8, no. 1 (March 2012): 98–102. http://dx.doi.org/10.2752/175183412x13286288798015.

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Ojo, Olatunji. "The Yoruba Church Missionary Society Slavery Conference 1880." African Economic History 49, no. 1 (2021): 73–103. http://dx.doi.org/10.1353/aeh.2021.0003.

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Veitch, Kenneth. "The Alliance between Church and State in Early Medieval Alba." Albion 30, no. 2 (1998): 193–220. http://dx.doi.org/10.1017/s0095139000060038.

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During the ninth century, Iona’s ancient role as the administrative and jurisdictional center of a united, pan-Gaelicfamilia Iaewas brought to an end when it was superseded in Ireland by Kells and in what was to become known as Alba by Dunkeld. This process, which effectively created two distinct Columban churches, has traditionally been viewed as a direct consequence of the disruptive, sometimes destructive, presence of Scandinavian raiders in the Irish Sea and around the western isles. It has long been presumed that their depredations, which gained especial attention from annalists and chroniclers when a monastery was pillaged, “drove a wedge” between Ireland and northern Britain and so established ade factoschism in both secular and ecclesiastical Gaelic society. However, as John Bannerman has highlighted, the effect of the Scandinavian incursions on the Columban Church and its eventual dichotomy has been exaggerated, with the period of actual raiding relatively short-lived.

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Shorter, Aylward, and Brian Stanley. "The History of the Baptist Missionary Society 1792-1992." Journal of Religion in Africa 24, no. 1 (February 1994): 93. http://dx.doi.org/10.2307/1581388.

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Manktelow, Emily J. "Forging the Missionary Ideal: Gender and the Family in the Church Missionary Society Gleaner." Journal of Religious History 43, no. 2 (June 2019): 195–216. http://dx.doi.org/10.1111/1467-9809.12596.

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Jensz, Felicity, and Hanna Acke. "The Form and Function of Nineteenth-Century Missionary Periodicals: Introduction." Church History 82, no. 2 (May 20, 2013): 368–73. http://dx.doi.org/10.1017/s0009640713000036.

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At the 1860 conference on Protestant missions held in Liverpool, a session was dedicated to the use of the reported 200,000 monthly missionary periodicals produced by various societies for encouraging the home support of missionary work. The 125 delegates from more than twenty-five Protestant missionary societies both in Britain and abroad had divergent opinions on the prospective contents and audiences for missionary periodicals. One thing that they did agree upon, however, was their necessity. The Reverend Thomas Green from the Church Missionary Society noted that missionary periodicals provided a means of “influencing” the minds of readers in order to excite the missionary spirit among the home community. The high circulation of missionary periodicals was, according to the Secretary of the Baptist Missionary Society, Reverend Frederick Trestrail, an indication that they provided a source of information that was received willingly and consumed by the masses.

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Thomas, Hannah. "The Society of Jesus in Wales, c.1600–1679." Journal of Jesuit Studies 1, no. 4 (July 9, 2014): 572–88. http://dx.doi.org/10.1163/22141332-00104010.

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This article will analyze and evaluate the surviving volumes from the Cwm Jesuit Library, seized and brought to Hereford Cathedral by Bishop Herbert Croft in 1679 at the height of the national hysteria attending the alleged Popish Plot.1 Located originally at the Cwm, on the Herefordshire-Monmouthshire border, the headquarters of the Jesuit College of St. Francis Xavier (a territorial missionary district rather than an educational establishment), the library lay at the heart of the seventeenth-century Welsh Jesuit mission.2 Unanalyzed since 1679, the Cwm collection is the largest known surviving post-Reformation Jesuit missionary library in Britain and, as such, reveals a great deal about post-Reformation life in Wales and the English borderlands. This paper will reveal fresh information about the importance of the Welsh mission to the successes of the Jesuits in England and Wales.

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Ching, Su. "Missionary Society Archives and Research on Sino-Western Cultural Exchanges." Journal of Cultural Interaction in East Asia 8, no. 1 (May 1, 2017): 3–16. http://dx.doi.org/10.1515/jciea-2017-080102.

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Donaldson, Margaret. "The Voluntary Principle in the Colonial Situation: Theory and Practice." Studies in Church History 23 (1986): 381–90. http://dx.doi.org/10.1017/s0424208400010718.

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When the London Missionary Society (LMS) came into being in 1795 two principles formed the twin pillars of its existence: the Fundamental Principle, which declared that the Society existed to preach the gospel to the heathen and not to promote any particular form of church polity: and the voluntary principle, which declared that financial responsibility for a church devolved upon its members, and not upon the government or, in the long term, upon the missionary society. This paper examines the problems of applying the voluntary principle in a colonial situation. The investigation focuses on the work of the Revd Richard Birt, LMS missionary in South Africa from 1838 to 1892. Birt was a supporter of the voluntary principle by conviction, by background and by commitment to the LMS. In practice, however, his life’s work was to show the difficulty of maintaining the voluntary principle in a pioneering missionary situation.

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Garcev, I. A. "Российские миссионерские журналы о деятельности скандинавских религиозных миссий в конце XIX-начале XX века(Scandinavian missions in the materials of the Russian Orthodox magazines (from the late 19th and early 20th centuries))." Poljarnyj vestnik 1 (February 1, 1998): 133. http://dx.doi.org/10.7557/6.1436.

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The Russian Orthodox magazines - Pravoslavny Blagovestnik, Missio- nerskoe obozrenie, Amerikansky pravoslavny vestnik, and others - are important and interesting sources. These periodicals describe missionary activity in the late 19th and early 20th centuries. Naturally, these magazines were primarily concerned with the missionary attempts of the "Great Powers". But the work of Scandinavian missions was also covered. The material can be divided into three categories: historical reviews, statistics, and so-called "missionary problems". The reviews deal with the history of all influential Scandinavian missionary organizations - The Norwegian Missionary Society, The Norwegian Covenant Mission, The Danish Missionary Society, The Church of Sweden Mission. The statistical material - the number of missionary organizations and missionaries, native assistants, converts, financial support - offers a chance to compare Scandinavian missionary activity on an international scale. At the turn of the 19th century the problems between missionaries and native inhabitants became very topical. These problems, too, were touched upon in Russian religious magazines. On the whole, the role of Scandinavian missions in the missionary movement was evaluated in an objective manner.

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Stanley, Brian. "‘The Miser of Headingley’: Robert Arthington and the Baptist Missionary Society, 1877–1900." Studies in Church History 24 (1987): 371–82. http://dx.doi.org/10.1017/s0424208400008457.

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A gravestone in a Teignmouth cemetery displays the following inscription: Robert ArthingtonBorn at Leeds May 20th, 1823Died at Teignmouth Oct. 9th, 1900His life and his wealth were devoted to the spread of the Gospel among the Heathen.That unassuming epitaph bears testimony to one of the most remarkable figures in the story of Victorian missionary expansion. The missionary movement from both Britain and North America depended for its regular income on the enthusiasm of the small-scale contributor, but the munificence of the wealthy was essential to the financing of special projects or the opening up of new fields. The role of, for example, the jam manufacturer William Hartley as treasurer of the Primitive Methodist Missionary Society, or of the chemical manufacturers James and John Campbell White in providing much of the finance for the Free Church of Scotland’s Livingstonia Mission, is relatively well known.

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CUTHBERTSON, GREG. "Missionary Imperialism and Colonial Warfare: London Missionary Society Attitudes to the South African War, 1899–1902." South African Historical Journal 19, no. 1 (November 1987): 93–114. http://dx.doi.org/10.1080/02582478708671624.

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Jagodzińska, Agnieszka. "“For Zion's Sake I Will Not Rest”: The London Society for Promoting Christianity among the Jews and its Nineteenth-Century Missionary Periodicals." Church History 82, no. 2 (May 20, 2013): 381–87. http://dx.doi.org/10.1017/s000964071300005x.

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Since the Evangelical Revival triggered a new wave of British millenarian expectations and aroused religiously motivated interest in Jews, various religious bodies and individuals envisioned the necessity of Jews' conversion, stimulating countless and restless efforts to evangelize “God's chosen people.” These efforts, organized within the framework of the vast British missionary enterprise, soon became “nothing short of a national project,” to cite Michael Ragussis. This project, dubbed by its critics as “the English madness,” expressed itself in activity of various societies, and missions, in a wide flow of literature and in constantly recurring public debates. The London Society for Promoting Christianity among Jews (abbreviated from here to the London Society or the Society), was probably its most important outcome. Established as a separate missionary enterprise in 1809, it was the oldest and the largest society in field of nineteenth-century British “Jewish missions.” It sent missionaries not only to the Jewish communities in British colonial spaces, but also far beyond. The efforts of the Society to convert Jews are well reflected in its numerous missionary periodicals whose function, form, and language I wish to discuss here.

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Alanamu, Temilola. "Church Missionary Society evangelists and women's labour in nineteenth-century Abẹ́òkúta." Africa 88, no. 2 (May 2018): 291–311. http://dx.doi.org/10.1017/s0001972017000924.

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AbstractThis article is about women's labour in nineteenth-century Abẹ́òkúta, in present-day south-west Nigeria. It is based on primary research which explores women's economic independence and its intricate connection to the indigenous institution of polygyny. By examining the institution from the perspective of Anglican Church Missionary Society evangelists, it also demonstrates how indigenous culture conflicted with the newly introduced Christian religion and its corresponding Victorian bourgeois ideals of the male breadwinner and the female homemaker. It investigates the extent to which missionaries understood women's work in the Yorùbá context, their representations of the practice, their attempts to halt female labour and their often unsuccessful efforts to extricate their congregations and their own families from these local practices. It argues that European Christian principles not only coloured missionary perceptions of women's labour, but influenced their opinions of the entire Yorùbá matrimonial arrangement.

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Mills, Frederick V. "The Society in Scotland for Propagating Christian Knowledge In British North America, 1730–1775." Church History 63, no. 1 (March 1994): 15–30. http://dx.doi.org/10.2307/3167830.

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Three major Protestant missionary organizations—the Company for the ropagation of the Gospel in New England (the NEC, founded 1649), the Society for the Propagation of the Gospel in Foreign Parts (SPG, founded 1701), and the Society in Scotland for Propagating Christian Knowledge (SSPCK, founded 1709)—all played significant roles in Christianizing and civilizing the inhabitants of British North America. The New England Company had the longest history and is the oldest Protestant missionary organization. The Society for the Propagation of the Gospel in Foreign Parts sent no fewer than three hundred missionaries to America between 1701 and 1783. While the NEC and the SPG have received scholarly attention, the Society in Scotland for Propagating Christian Knowledge has been virtually ignored.

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Arndt, J. Chris, and Michael D. Carter. "Converting the Wasteplaces of Zion: The Maine Missionary Society (1807-1862)." Journal of the Early Republic 11, no. 3 (1991): 416. http://dx.doi.org/10.2307/3123497.

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DARCH, JOHN H. "The Church Missionary Society and the Governors of Lagos, 1862–72." Journal of Ecclesiastical History 52, no. 2 (April 2001): 313–33. http://dx.doi.org/10.1017/s0022046901005942.

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This article examines conflict between spiritual and temporal power in nineteenth-century West Africa – the uneasy relationship between the Church Missionary Society in Yorubaland and the official British presence in the nearby port of Lagos. Having encouraged Britain to intervene in Lagos in order to extirpate the slave trade, the mission soon found itself disagreeing with the policies of the colonial government concerning both the expansion of the Lagos colony and relations with the largely Christian Egba tribe. The dispute developed into a concerted attack on the colonial governors both from missionaries in the field and from the CMS headquarters in London.

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SHARKEY, HEATHER J. "CHRISTIANS AMONG MUSLIMS: THE CHURCH MISSIONARY SOCIETY IN THE NORTHERN SUDAN." Journal of African History 43, no. 1 (March 2002): 51–75. http://dx.doi.org/10.1017/s0021853702008022.

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Church Missionary Society missionaries arrived in the northern Sudan in 1899 with the goal of converting Muslims. Restricted by the Anglo-Egyptian government and by local opposition to their evangelism, they gained only one Muslim convert during sixty years of work. The missionaries nevertheless provided medical and education services in urban centers and in the Nuba Mountains, and pioneered girls' schools. Yet few of their Sudanese graduates achieved functional Arabic literacy, since missionaries taught ‘romanized Arabic', a form of written colloquial Arabic, in Latin print, that lacked practical applications. Thus the history of the CMS in the northern Sudan yields insights into issues of education, power and religious identity within a colonial context.

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Davies, R. E. "Book Review: The History of the Baptist Missionary Society, 1792–1992." International Bulletin of Missionary Research 17, no. 4 (October 1993): 178. http://dx.doi.org/10.1177/239693939301700413.

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Lodwick, Kathleen. "For God and Queen: James Gilmour Among the Mongols, 1870-1891." Social Sciences and Missions 21, no. 2 (2008): 144–72. http://dx.doi.org/10.1163/187489408x342255.

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AbstractThe Rev. James Gilmour, London Missionary Society, spent twenty years in Mongolia, but never converted any of them to Christianity. A keen observer of Mongolian society he published Among the Mongols in 1883 vividly describing their lifestyles and customs. Termed "one of the best books ever written about Mongolia" it remains in print as a lasting legacy to Gilmour's lonely toil in one of the world's most remote missionary locations. Durant les vingt années qu'il a passées en Mongolie pour la London Missionary Society, le Révérend James Gilmour n'a pas fait un seul converti au christianisme. En 1883, ce fin observateur de la société mongole publia Among the Mongols, un livre dans lequel il décrivait leur modes de vie et leurs coutumes. Considéré comme « l'un des meilleurs ouvrages jamais écrits sur la Mongolie », le livre est l'héritage tangible du parcours solitaire de Gilmour dans l'une des contrées missionnaires les plus reculées au monde.

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Yang, Guen-Seok. "Globalization and Christian Responses." Theology Today 62, no. 1 (April 2005): 38–48. http://dx.doi.org/10.1177/004057360506200105.

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Christian mission in Korea has changed under the influence of some of the recent effects of globalization, including the emergence of heterogeneous values and minority groups. These values and groups are minorities in Korean society as well as victims of globalization. Korean society and churches must seek to discover how the different values and groups can coexist peacefully and fruitfully in the globalization of Korean society. Although Christian mission in Korea has actively transformed itself in order to grapple with the new situation, new agendas demand additional theological and missionary endeavors, including a more critical and theological examination of globalization itself, and, at the same time, renewed missionary efforts to promote crosscultural communication and to overcome prejudices.

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Porter, Andrew. "Language, ‘Native Agency’, and Missionary Control: Rufus Anderson’s Journey to India, 1854-5." Studies in Church History. Subsidia 13 (2000): 81–97. http://dx.doi.org/10.1017/s0143045900002799.

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In the early years of the modern missionary movement there were many influences which turned minds towards support for the general principle and practice of reliance on ‘native agency’. Strategies of conversion such as those of the London Missionary Society and the American Board of Commissioners for Foreign Missions at work in the Pacific, which aimed at kings or other influential local leaders, at least implicitly allotted important roles to the leadership and example of highly-placed converts. Awareness of the scale of the missionary task in densely-populated regions, contrasted with the limits of the western missionary input, pointed to the need for delegation as quickly as possible. The Serampore missionaries, Alexander Duff and Charles Gutzlaff, all travelled early down that road. Financial crisis – manifested either locally as Dr John Philip found in South Africa, or centrally as when the Church Missionary Society decided in the early 1840s to withdraw from the West Indies - prompted inevitable questions about the possibilities for deployment of local agents, who were far cheaper than Europeans.

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Kerr, S. Peter. "Voluntaryism within the Established Church in Nineteenth Century Belfast." Studies in Church History 23 (1986): 347–62. http://dx.doi.org/10.1017/s042420840001069x.

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‘The Irish need to be governed and controlled as well as I excited.’ So wrote Daniel Wilson, a young English clergyman later to be bishop of Calcutta, after visiting Armagh in June 1814 to discuss with local clergy the possibility of setting up a branch of the Church Missionary Society. An Irish (Hibernian) Church Missionary Society, he argued, would … have a tendency both to revive and regulate the piety of members of the Church, fostering whatever is holy and energetic, and yet directing both in … orderly submission to the Church …

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Kwon, Andrea. "The Legacy of Mary Scranton." International Bulletin of Mission Research 42, no. 2 (April 11, 2017): 162–70. http://dx.doi.org/10.1177/2396939317698778.

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Mary Scranton was an American missionary to Korea, the first missionary sent there by the Woman’s Foreign Missionary Society (WFMS) of the Methodist Episcopal Church. During her more than two decades of service, Scranton laid the foundations for the WFMS mission in Seoul and helped to establish the wider Protestant missionary endeavor on the Korean peninsula. Her pioneering evangelistic and educational work, including the opening of Korea’s first modern school for girls, reflected Scranton’s commitment to ministering to and with Korean women.

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Roxborogh, John. "Book Review: On the Missionary Trail: A Journey through Polynesia, Asia, and Africa with the London Missionary Society." International Bulletin of Missionary Research 26, no. 1 (January 2002): 41. http://dx.doi.org/10.1177/239693930202600119.

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Davidson, Allan K. "Völkner and Mokomoko: ‘Symbols of Reconciliation’ in Aotearoa, New Zealand." Studies in Church History 40 (2004): 317–29. http://dx.doi.org/10.1017/s0424208400002965.

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On 2 March 1865, the Revd Carl Sylvius Völkner, a Church Missionary Society (CMS) missionary, was hanged from a willow tree close to his own church and mission station at Opotiki in the Bay of Plenty, New Zealand. John Hobbs, who had arrived as a Methodist missionary in New Zealand in 1823, reported on ‘the very barbarous Murder of one of the best Missionaries in New Zealand’ and noted that Völkner’s death marked ‘a New Era in the history of this country’. Völkner was the first European missionary of any denonomination to be killed in New Zealand since missionary work began in 1814.

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Nurdoğan, Arzu M. "Anglikan Kilisesi’nin Osmanlı’daki Sancaktarı Church Missionary Society Üyeleri Ve Gelir Kaynakları - II." Dini Araştırmalar 17, no. 44 (November 11, 2015): 13–42. http://dx.doi.org/10.15745/da.15423.

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Ada, Samuel K. "CEVAA: FROM A MISSIONARY SOCIETY TO A COMMUNITY OF CHURCHES IN MISSION." International Review of Mission 76, no. 304 (October 1987): 505–20. http://dx.doi.org/10.1111/j.1758-6631.1987.tb01557.x.

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Turner, Emily. "Claiming the Land: The Church Missionary Society and Architecture in the Arctic." Studies in Church History 54 (May 14, 2018): 296–313. http://dx.doi.org/10.1017/stc.2017.16.

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The Arctic has claimed much interest in both popular discourse and academic scholarship, most notably concerning the voyages of Sir John Franklin. However, the explorers of the British Navy were not the only representatives of imperial expansion in what is now the Canadian Arctic. During the second half of the nineteenth century, the Church Missionary Society (CMS), the evangelical missionary society of the Church of England, undertook a substantial programme of evangelism throughout the region, not just aiming to convert indigenous people, but also to claim the land for the British empire and establish a strong presence in the region as an integral aspect of the providential expansion of empire. This article contends that the CMS attempted to achieve those aims through the creation of permanent infrastructure which brought the region into the fold of empire in a way that exploration could not, as missionaries used buildings to transform the land and its inhabitants as part of the duty of empire and its agents towards all its inhabitants. In claiming the land for empire, architecture was not just a by-product of occupation but rather a vital and integral agent in securing northern territories for God and empire.

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Ellingworth, Paul, and Jocelyn Murray. "Proclaim the Good News. A Short History of the Church Missionary Society." Journal of Religion in Africa 18, no. 2 (June 1988): 191. http://dx.doi.org/10.2307/1580773.

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Cherry, Jonathan. "Visual Images of Mission as Propaganda: The Irish Church Missions in Nineteenth-Century Ireland." International Bulletin of Mission Research 44, no. 2 (April 9, 2019): 129–39. http://dx.doi.org/10.1177/2396939319841519.

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The Society for Irish Church Missions to Roman Catholics (ICM) in Ireland during the nineteenth century has been relatively neglected in discussions regarding the promotion of missionary organizations. Through an examination of six drawings commissioned by the ICM in the late 1850s and an accompanying guidebook, the imaginative geographies of mission in Ireland are explored. This investigation uncovers the missionaries’ attempts to convert Roman Catholics to Protestantism, the challenges faced, and accounts of their achievements. Through constructing particular imaginative geographies among the mission’s English supporters, the most significant British missionary society in nineteenth-century Ireland sustained itself through turbulent years.

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van der Heyden, Ulrich. "The Archives and Library of the Berlin Mission Society." History in Africa 23 (January 1996): 411–27. http://dx.doi.org/10.2307/3171952.

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This paper highlights a rich source of history of the cultures of foreign peoples hitherto referred to little by academics—the archive and library of the Berlin Mission Society, now the Berliner Missionswerk. It will discuss the immense opportunities that the library and the archives offer for academic research. It is not intended to be a history of the Berlin Mission Society or its institutions but will rather suggest initial points of interest for further investigation. I shall also refer to the present state of research in both history and anthropology of foreign peoples based on an assessment of the materials available in the mission societies in the former German Democratic Republic. This paper then is less a contribution to theoretical problems than an attempt to draw the attention of historians, anthropologists and others to the resources of the Berlin Mission Society.In the street called Georgenkirchstrasse, No. 70, in East Berlin, opposite the fairy tale Fountain of Friedrichshain and the famous park, is the Berlin Mission House, built in 1873—the location of the Berlin Mission Society, founded in 1824. Until 1991 the latter was called the Ecumenical Missionary Centre/Berlin Mission Society (Ökumenisch-Missionarisches Zentrum/Berliner Missionsgesellschaft).As one of the largest missionary societies, its missionaries have worked since the mid-nineteenth century in South Africa and later in China and East Africa. In the long history of the Berlin Mission many printed and unpublished texts, as well as drawings, maps, and photographs were collected. The archives retain 270 meters of file. There are also the records of other missions, as well as the largest specialist library for missions and ecumenical movements (50,000 volumes and scholarly papers) in the former GDR.

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Atkins, Gareth. "Reformation, Revival, and Rebirth in Anglican Evangelical Thought, c.1780–c.1830." Studies in Church History 44 (2008): 164–74. http://dx.doi.org/10.1017/s0424208400003569.

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For Anglican Evangelicals, terms like ‘awakening’ and ‘revival’ pointed rather to reinvigoration and the recovery of old glories than to some new and disturbing disjunction. Those seeking change, remarked Rowland Hill, would do well to follow the example of the reformers, who ‘did not innovate, but renovate, they did not institute, they only reformed.’ Nevertheless, this still left many – like Hill -balancing their urge to reform on the one hand with the importance of Anglican ‘regularity’ on the other. Several initiatives bore the mark of this tension. For example, the foundation of the Church Missionary Society (CMS) in 1799 owed much to frustration with the inactivity of the Society for Promoting Christian Knowledge (SPCK) and the Society for the Propagation of the Gospel (SPG). The new society was ‘founded upon the Church-principle, not the High Church principle’, remarked John Venn, who stressed that it was possible to express Gospel zeal within a solidly Anglican framework. As the Missionary Magazine commented perceptively, ‘a set of people will no doubt contribute to this whose predilection for the Church and dislike to Methodists and Dissenters, would have effectively kept them from aiding the [London Missionary Society]’. The Christian Observer, founded in 1802 to be the periodical mouthpiece of ‘moderate’ Evangelicalism, evinced the same concerns in its first number, when it promised ‘to correct the false sentiments of the religious world, and to explain the principles of the Church’. As the leading Evangelical ‘regulars’ maintained, only this uneasy balancing act could bring far-reaching change.

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Keefer, Katrina H. B. "The First Missionaries of The Church Missionary Society in Sierra Leone, 1804–1816: A Biographical Approach." History in Africa 44 (May 22, 2017): 199–235. http://dx.doi.org/10.1017/hia.2017.5.

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Abstract:Many early records in West Africa arise from missionary accounts. While they may contain rich ethnographic data, this detail should be approached only after analysis and consideration of the authors of the sources in question. In early Sierra Leone, important data was recorded on behalf of the English evangelical Church Missionary Society, but the missionaries reporting on the ground comprised an insufficiently studied group of German-speaking Pietist Lutherans originating from central and northern Europe. This article analyzes the authors of this information in order to approach their accounts with a better appreciation of existing bias and to better engage with how diverse sociocultural perspectives affect the historical record.

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Klein, Thoralf. "Media Events and Missionary Periodicals: The Case of the Boxer War, 1900–1901." Church History 82, no. 2 (May 20, 2013): 399–404. http://dx.doi.org/10.1017/s0009640713000085.

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Missionary periodicals, like their secular counterparts (newspapers and magazines), had the potential to create and sustain media events—those rare and precious times when news coverage breaks out of the confines of its daily routines, allowing contemporaneous themes to surface and occupy center stage. However, mission publications had their specific ways of presenting these issues, which are cast most sharply into relief when the underlying occurrences affected both missions and society at large. It is at those junctures that mission publications became more receptive towards broader political, social, and cultural trends; conversely, society took greater notice of missionary activities than usual during these times.

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VanNess Simmons, Richard. "An Early Missionary Syllabary for the Hangzhou Dialect." Bulletin of the School of Oriental and African Studies 59, no. 3 (October 1996): 516–24. http://dx.doi.org/10.1017/s0041977x00030639.

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A picture of the phonology of the Hangzhou dialect at the turn of the century is found in a short book entitled Sound-table of the Hangchow dialect that was published in 1902 by the Church Missionary Society in Shàoxīng. The author of the book is not identified, but its production was no doubt associated with Bishop George Evans Moule, who for over 40 years, beginning in 1864, operated a mission in Hángzhōu affiliated with the Church Missionary Society. The spellings used in this book, which presents a syllabary of the Hángzhōu dialect, presumably reflect the system used in two textbooks on the dialect and a prayer book in colloquial Hángzhōu all written by Bishop Moule. The same spelling system was also used in a Hángzhōu vernacular translation of Matthew from the New Testament which was published sometime in the late nineteenth or early twentieth century.

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Harnes, Helga. "Pioneer Workers, Invaluable Helpmeets, Good Mothers." Social Sciences and Missions 27, no. 2-3 (2014): 163–91. http://dx.doi.org/10.1163/18748945-02702001.

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This article explores the role of 20th century missionary wives by the examples of six women in the Church Missionary Society (CMS). It offers complexity to a gendered analysis, as well as insight into a time period, c. 1900–c. 1960, which is only beginning to attract attention from researchers of this field. Through the lens of life course theories, the sources reveal official ideals and personal interpretations related to the transitions of marriage and motherhood, and point to motherhood as a turning point. The discussion demonstrates changing role expectations, from an emphasis on wives’ contribution through the companionate missionary marriage towards individual job descriptions and domesticity for wives. However, the women responded differently to the expectations, and the analysis emphasises how the agency of the women was enabled or limited by the timing of transitions. The article positions the individual woman in her immediate context, and in the CMS and wider English society, and search to reveal the interplay of the agents and these structures.

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Aydinalp, Halil, and Kaskyrbek Kaliyev. "A SOCIOLOGICAL STUDY OF CONVERSIONS IN KAZAKHSTAN." Bulletin of Toraighyrov University. Humanities series, no. 2,2021 (June 28, 2021): 94–101. http://dx.doi.org/10.48081/aljq7510.

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Kazakh society went through such policies as Russification and Christianization during the Russian occupation period, atheism during the Soviets period, and religious revival after its independence. After the independence, missionary work of the Christian religion along with Islam increased. As a result of the missionary activities that are increasing today, Kazakhs who have changed their religion have started to appear in the society. This research explores the Kazakhs who changed their religion as a result of the intensive missionary work that emerged after independence from a sociological perspective. Then, the qualitative research method of sociology was used to investigate the current and complex events of religious change. There are three (complementary) techniques that we have used in qualitative research. They are: Interview, document examination and observation. In our research, 25 individuals were interviewed and personal information about them was provided. The process of changing religion and the reasons they changed religion were examined.

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Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (October 15, 2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

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This paper considers the origins and development of Mindolo Mission of the London Mission Society in Zambia. First, the factors that led to the formation of the mission are analyzed. Second, the paper traces the shifts in ownership of Mindolo Mission and the negotiations to attain church union and increased ecumenism resulting in the foundation of the Church of Central Africa in Rhodesia (CCAR), United Church of Central Africa in Rhodesia (UCCAR), the formation of Mindolo Ecumenical Foundation (MEF) and the United Church of Zambia (UCZ). Third, the present paper discusses the ownership of the mission land. The paper concludes that Mindolo Mission is an offspring of the ecumenical movement and the churches who were the forerunners of the UCZ and the MEF.

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Khandazhinskaya, Sofya. "Baptist Missionary Society (1792–1847) in India: From the Enlightenment to the Christianization." Novaia i noveishaia istoriia, no. 2 (2021): 39. http://dx.doi.org/10.31857/s013038640014267-1.

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Womack, Deanna Ferree. "The Authenticity and Authority of Islam." Social Sciences and Missions 28, no. 1-2 (2015): 89–115. http://dx.doi.org/10.1163/18748945-02801005.

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This paper examines the concept of Islamic authority in relation to early twentieth-century Protestant missionary writings on Islam and Muhammad Rashid Rida’s commentaries on mission publications in his Cairo-based journal, al-Manar. While Rida’s Salafi reformism has been the subject of much discussion, scholars have given little attention to the content of the missionary writings Rida engaged. Treatments of Rida’s work have also neglected to address the vision of Islamic authority that emerges from his responses to Christian polemics. This paper gives both subjects further consideration as it discusses Protestant missionary approaches to Islam, examines Rida’s writings on Christianity, and assesses his response to a widely circulated article on Islam by Temple Gairdner, a prominent British missionary with the Church Missionary Society in Egypt.

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Chen, Peiyao. "The Transformation of Jesuits Strategy for Buddhism Based on the Jesuits Works in Early Modern China." Asian Journal of Social Science Studies 4, no. 4 (November 6, 2019): 119. http://dx.doi.org/10.20849/ajsss.v4i4.695.

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The Jesuits began their missionary work in Asia in the 16th century. After the missions in India and Japan, they tried to enter China and spread Catholicism at the end of the 16th century (Note 1). Due to the special political and cultural environment of China at that time, the missionary experience of Jesuits in India and Japan did not fully apply to Chinese society, which caused their missionary process to be rocky (Note 2). In order to adapt to the different environment of the Ming dynasty, Jesuits had to actively adjust their missionary strategies. After a period of observation and exploration, Jesuits used a missionary method of preaching through books in Ming and Qing dynasties (Note 3). Therefore, the adjustments of their missionary strategies are also reflected in their Chinese missionary works, including the adjustments of Jesuits’ evaluation of Buddhism in their Chinese missionary works, which is a question worthy of attention and research.

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Bryan, Anthony S. "Book Review: Gales of Change: Responding to a Shifting Missionary Context. The Story of the London Missionary Society, 1945–1977." International Bulletin of Missionary Research 20, no. 2 (April 1996): 83–84. http://dx.doi.org/10.1177/239693939602000211.

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Journal articles on the topic 'Missionary Society of Columban Society'

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