Journal articles: 'Mormon missionaries – Training of'

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Souders, Michael C. "Preaching the Restored Gospel: John Nicholson's Homiletic Theories for Young Mormons." Rhetorica 27, no. 4 (2009): 420–45. http://dx.doi.org/10.1525/rh.2009.27.4.420.

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John Nicholson's The Preceptor is the first book dedicated to an explicitly Mormon rhetorical theory, which he attempts to employ in the troubled landscape of LDS missionary training. This essay examines Nicholson's advice to missionaries, and argues that The Preceptor links logos and the Holy Spirit together in homiletic division of labor, connecting traditional Christian preaching with indigenous Mormon style and theology. By studying The Preceptor we can gain an appreciation for how rhetorical theories develop specific features that reflect a particular culture's location in history and society, and examine a rhetoric that served as an alternative to mainstream American religious and secular rhetorical development.

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Lively, Robert L. "The Mormon Missionary: Who Is That Knocking at My Door?" International Bulletin of Mission Research 41, no. 3 (April 20, 2017): 251–60. http://dx.doi.org/10.1177/2396939317706445.

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I have encountered Mormon missionaries in various regions of the United States and the world—but I never could find any detailed information about them written by a non-Mormon. I found this absence surprising, since their church has sent over 1.1 million missionaries around the world since its founding. With encouragement from my students, I, a non-Mormon, wrote the book The Mormon Missionary: Who Is That Knocking at My Door? (2015, 576 pages). This article tells the story of my interviews with nearly three hundred Mormon missionaries, my findings, and the book’s reception by the Mormon scholarly and missionary communities.

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AKGÜN, Seçil Karal. "Mormon Missionaries in the Ottoman Empire." Turcica 28 (January 1, 1996): 347–58. http://dx.doi.org/10.2143/turc.28.0.2004350.

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Adams, William E., and James R. Clopton. "Personality and Dissonance Among Mormon Missionaries." Journal of Personality Assessment 54, no. 3-4 (June 1990): 684–93. http://dx.doi.org/10.1080/00223891.1990.9674029.

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Adams, William, and James Clopton. "Personality and Dissonance Among Mormon Missionaries." Journal of Personality Assessment 54, no. 3 (June 1, 1990): 684–93. http://dx.doi.org/10.1207/s15327752jpa5403&4_21.

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Grace Chou, Hui-Tzu. "Mormon Missionary Experiences and Subsequent Religiosity among Returned Missionaries in Utah." Social Sciences and Missions 26, no. 2-3 (2013): 199–225. http://dx.doi.org/10.1163/18748945-02603005.

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This qualitative research examined Mormon missionary experiences and their impacts on the religiosity of returned missionaries living in Utah. Based on open-ended surveys completed by those who served a mission for the Mormon Church, this research analyzed how missionary experiences increased the religiosity of most missionaries, as well as reasons why some respondents felt their missionary experiences decreased their religious level. This paper also examined the missionary experiences of those who later dropped out of Mormonism – why their missionary experiences failed to strengthen their commitment while they convinced others to join the Mormon Church. This paper found that men and women faced different challenges during their mission, and mission experiences also affected men’s and women’s religiosity differently. In addition, although those who served in Western Europe faced the highest rate of rejection during their mission, they reported higher religious and spiritual levels than their counterparts. The paper concludes with the development of a grounded theory arguing that the impact of the Mormon missionary experiences on missionaries’ subsequent religiosity corresponds to a process of maximizing social acceptance and minimizing social rejections among various social groups.

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Pope, Devin G. "Benefits of bilingualism: Evidence from Mormon missionaries." Economics of Education Review 27, no. 2 (April 2008): 234–42. http://dx.doi.org/10.1016/j.econedurev.2006.09.006.

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Feller, Gavin. "Uncanny and Doubly Liminal: Social Media, Cross-Cultural Reentry, and lds/Mormon Missionary Religious Identity." Journal of Religion, Media and Digital Culture 7, no. 1 (April 16, 2018): 7–28. http://dx.doi.org/10.1163/25888099-00701002.

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This study offers a theoretical perspective on the role of social media in the transition home for returning missionaries of The Church of Jesus Christ of Latter-day Saints (lds/Mormon). Despite a long tradition of strict lds institutional norms aimed at sheltering full-time church missionaries from outside media influences, missionaries are today increasingly encouraged to use social media sites in their proselytizing efforts. Through qualitative, in-depth interviews with recently returned lds missionaries, this study explores the role Facebook plays in facilitating the maintenance of mission relationships after missionaries have returned home, something interviewees said helps them retain the sense of religious commitment and identity developed through missionary service. Interview findings also complicate the potential benefits of social media use, providing evidence for the argument that returning lds missionaries are often caught between media technology, personal media preferences, institutional authority, and popular culture. These individuals seem to occupy a doubly liminal position between full-time proselytizing and life at home, between a historical religious tradition of missionary media isolation and an emerging institutional embrace of social media—all of which results in what might best be described as an uncanny experience.

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Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries." Spanish in Context 11, no. 1 (May 12, 2014): 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.

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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Although these students lived in the target culture for an extended period of time and many attained a high level of linguistic proficiency, their awareness of cultural issues and ability to articulate them were limited. It seems that certain attributes of the Hispanic culture may have become ingrained in the students’ personalities nonetheless.

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Ault, Michael K. "“Being Refined into a Better Form”: The Structuration Process of Missionary Identification." Journal of Communication and Religion 41, no. 2 (2018): 43–57. http://dx.doi.org/10.5840/jcr20184129.

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Despite the steep decline in organized religious affiliation in the United States, The Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, has continued to see consistent growth and stability in the organization. One way this Church maintains its organizational and cultural structure is through its mission program. This program institutionalizes and standardizes a large-scale rite of passage so as to foster structural understanding and commitment. Using a structurational model of identification, this study examined the missionary experience of 38 prospective, active, and recently returned missionaries and how the missionary experience influences the rules and resources that make up an individual’s identity. Constant comparative analysis revealed that missionaries experienced a rite of passage through three identity-shaping processes: divestiture, individualizing the missionary identity, and mastering the missionary identity. Further, this study demonstrated that missionaries and returned missionaries use rules and resources developed through missionary service to influence the production and reproduction of the Mormon structure through individual development, family construction, and organizational service.

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Homer, Michael W. "Separating Church and State in Italy." Nova Religio 23, no. 2 (November 1, 2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.

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In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.

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Go, M., S. Hatton-Ward, P. Rushton, and Amnon Sonnenberg. "Risk of H. pylori Infection among Mormon Missionaries to Developing Countries." American Journal of Gastroenterology 107 (October 2012): S50. http://dx.doi.org/10.14309/00000434-201210001-00118.

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Embry, Jessie L. "Oral History and Mormon Women Missionaries: The Stories Sound the Same." Frontiers: A Journal of Women Studies 19, no. 3 (1998): 171. http://dx.doi.org/10.2307/3347097.

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Davis, Ryan A. "Mormon Missionaries and the Emergence of Modern Argentine Sport, 1938–1943." International Journal of the History of Sport 35, no. 1 (January 2, 2018): 61–86. http://dx.doi.org/10.1080/09523367.2018.1496083.

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Alston, Booker T. "The Cumorah Baseball Club: Mormon Missionaries and Baseball in South Africa." Journal of Mormon History 40, no. 3 (July 1, 2014): 93–126. http://dx.doi.org/10.2307/24243805.

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Montenegro, Jose Miguel. "‘Like a wall coming down’: Experiencing homosexuality as Mormon returned missionaries." Lesbian & Gay Psychology Review 9, no. 1 (November 2008): 18–33. http://dx.doi.org/10.53841/bpslg.2008.9.1.18.

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This study attempted to explore the ‘coming out’ experiences of gay men affiliated with the Latter-day Saints (LDS or Mormon) Church, and who once were missionaries for their church. Interpretative Phenomenological Analysis (IPA) was chosen as the method of data analysis. Three self-identified gay men were interviewed over the telephone and their discourses tape-recorded and transcribed. Five main themes emerged from the data: (1) heterosexuality as ideal; (2) awareness of own sexuality; (3) becoming a Missionary; (4) enduring gay feelings; and (5) embracing a gay lifestyle. Overall, participants experienced early in life the stigma that their church has on homosexuality, and felt failure and despair for sometime after returning from their mission. In the end, they have prioritized their sexuality over religion but are hopeful that the LDS church will one day accept gay people without trying to change their sexuality.

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Jones, Christopher Cannon. "“A verry poor place for our doctrine”: Religion and Race in the 1853 Mormon Mission to Jamaica." Religion and American Culture 31, no. 2 (2021): 262–95. http://dx.doi.org/10.1017/rac.2021.9.

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ABSTRACTThis article examines the first Mormon mission to Jamaica in January 1853. The missionaries, facing opposition from both black and white Jamaicans, returned to the United States after only a month on the island, having made only four converts. Latter-day Saints did not return to Jamaica for another 125 years. Drawing on the missionaries’ personal papers, church archives, local newspaper reports, and governmental records, I argue that the 1853 mission played a crucial role in shaping nineteenth-century Mormonism's racial theology, including the “temple and priesthood ban” that restricted priesthood ordination and temple worship for black men and women. While historians have rightly noted the role twentieth-century missions to regions of the African Diaspora played in ending the ban, studies of the racial restriction's early scope have been discussed in almost exclusively American contexts. The mission to Jamaica, precisely because of its failure, helped shape the ban's implementation and theological justifications. Failing to make any inroads, the elders concluded that both Jamaica and its inhabitants were cursed and not worthy of the missionaries’ time, which anticipated later decisions to prioritize preaching to whites and to scale back and ultimately abandon efforts to proselytize people of African descent.

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Harper, Steven C. "Infallible Proofs, Both Human and Divine: The Persuasiveness of Mormonism for Early Converts." Religion and American Culture: A Journal of Interpretation 10, no. 1 (2000): 99–118. http://dx.doi.org/10.1525/rac.2000.10.1.03a00040.

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In March 1830, the Grandin Press in Palmyra, New York, published the first edition of the Book of Mormon. On April 6, Joseph Smith, Jr., organized the Church of Christ—Mormonism—in Fayette near the Finger Lakes. Shortly thereafter, Joseph's unschooled younger brother Samuel filled a knapsack with copies of the book and traveled to villages westward to make converts to what he believed to be the restoration of primitive Christianity. From these beginnings, a small army of itinerant missionaries gathered several thousand American converts throughout the 1830's.

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Munyao, Martin. "Book Review: Training Missionaries: Principles and Possibilities." Missiology: An International Review 46, no. 1 (January 2018): 109–10. http://dx.doi.org/10.1177/0091829617745002e.

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Lee, David Tai-Woong. "Training Cross-Cultural Missionaries from the Asian Context." Missiology: An International Review 36, no. 1 (January 2008): 111–30. http://dx.doi.org/10.1177/009182960803600108.

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Ahern, Dennis M. "Modernity: Scaffolding or Stumbling Block for a Chinese Gospel." Missiology: An International Review 17, no. 3 (July 1989): 321–33. http://dx.doi.org/10.1177/009182968901700307.

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Modernity adds complexity to one's Chinese urban Asian diet. Mission thinking has not made the transition from rural rice fields to metropolitan McDonald's. Missionaries who fail to analyze modernity's impact ignore the central cultural dynamic affecting ministry. Three Chinese urban Asian settings provide illustrative material to answer four modernity-generated questions: How has traditional missionary training failed to prepare cross-cultural workers for Chinese urban Asia? How have missionaries viewed modernity and why? How has modernity affected gospel receptivity? How can missionaries prepare for life in the urban jungle? An ambiguity-free job description is an Icarus not even the Chinese can dream.

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Claessen, Henri. "Learning and training. Education in eighteenth-century traditional Polynesia." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, no. 2-3 (2009): 324–56. http://dx.doi.org/10.1163/22134379-90003638.

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In this article some methods and types of education in traditional Polynesia will be presented. The emphasis will fall on the second half of the eighteenth century. This period has been selected for on the one hand it covers the final years of the Polynesian culture before it was deeply influenced by good intended efforts of missionaries and administrators who tried to erase heathen customs and introduce dresses, and introducing reading and writing and the negative forces of traders, whalers and colonizers, who came to the islands to relax after arduous travels, and to buy cheap goods and food. On the other hand many voyagers, missionaries, administrators and traders left us in their logs and journals detailed descriptions of the islanders and their cultures as they had seen them and tried to understand them. These publications will be considered here as ‘sources’.

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Kritzinger, J. J. "Missionêre perspektiewe op Teologiese opleiding." Verbum et Ecclesia 22, no. 1 (August 11, 2001): 72–84. http://dx.doi.org/10.4102/ve.v22i1.624.

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In the light of the transformation in society and in tertiary education, renewed attention should be given to the church, its mission, and the mission of its theological schools. If it were true that the church is the Body of Christ, called to continually be involved in God's outreach to his world, then the training of missionaries and the place of mission in the theological curriculum should also receive renewed attention. The author re-iterates the need for both a focused Missiology and the development of a true missionary theology in the theological faculty. He also indicates a need for academic Missiology to become involved in the training of missionaries.

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Heikes, Laura. "Una Perspectiva Diferente: Latin Americans and the Global Mission Movement." Missiology: An International Review 31, no. 1 (January 2003): 69–85. http://dx.doi.org/10.1177/009182960303100110.

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Missionaries from Latin American countries make up a small but powerful part of the global mission movement. With advantages drawn from their countries' weaker economies, their own cultural and historic background, and their familiarity with migrant work, Latin Americans could soon prove invaluable in areas “resistant” to Western missionaries. Yet if this dynamic force is to reach its full potential, the Latin American church must address problems such as deficiencies of financial and pastoral support, and lack of adequate, culturally appropriate training programs.

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Park, Bo-young. "German Missionaries and Technical Training Activities under Japanese colonial rule." DAEGU HISTORICAL REVIEW 140 (August 31, 2020): 137–69. http://dx.doi.org/10.17751/dhr.140.137.

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Woods, Fred E. "Mormon Missionaries and Mid-twentieth-century Basketball in Australia: Religion through Sport as a Vehicle to Reach Secular Society." Journal for the Academic Study of Religion 29, no. 1 (March 9, 2016): 77–93. http://dx.doi.org/10.1558/jasr.v29i1.26799.

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Nugroho, Andreas Eko, and Jessica E. Chen. "MANDAT ILAHI DALAM PERAN SOSIAL BUDAYA BAGI PENGINJILAN DI THAILAND." Way Jurnal Teologi dan Kependidikan 5, no. 2 (October 30, 2019): 113–24. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v5i2.8.

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The current phenomenon is that many of the missionaries in Thailand are evangelizing without special training on Thai socio-culture and lacking in Biblical content, so they engage in ineffective evangelism, meaning they do not set up a relevant evangelistic strategy to evangelize the Thai people. The Research conducted that Author doing for this thesis is qualitative and exegetical studies of the Biblical text, and also doing some interview with some people who has a competent in their side. The Author recommends that missionaries who wish to do an evangelistic ministry in Thailand attend an evangelistic training and study more about Thai social culture including Thai languages, as well as deeper study of the Bible concerning at least one year, so that the service is done more leverage

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Yates, Timothy E. "Book Review: Making Evangelical Missionaries 1789–1858: The Social Background, Motives and Training of British Protestant Missionaries to India." International Bulletin of Missionary Research 11, no. 2 (April 1987): 88–89. http://dx.doi.org/10.1177/239693938701100225.

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Wambugu, Steven N. "A critique on christian missionaries in Africa and their role in the education of the African elite." University Journal 3, no. 1 (December 21, 2021): XX. http://dx.doi.org/10.59952/tuj.v3i1.36.

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Almost all of Africa was at one time under the subjugation of colonial masters from different Europeannations who claimed them as extensions of their global kingdoms. The colonialists arrived withintentions to exploit the natural resources of the virgin continent and were accompanied by Christianmissionaries whose intention was to propagate the Gospel of Jesus Christ to the peoples of the “darkcontinent”. The missionaries pioneered educational institutions that served as perfect vehicles not onlyto proclaim the Word of God but also in educating the indigenous Africans in European ways andculture. The missionaries built hospitals, schools, and technical training centres which contributed tothe advancement of the nations both intellectually and spiritually. The end result was a unique Africanexpression of the church-sponsored educational institution involved in the training of their faithful whowould impact the societies they were founded in. The focus of this paper will be a critique in the missionary expansion in Africa during the modern era from the 1800s moving forward. It is impossibleto summarise in a short paper a proper perspective of just how the missionaries transformed Africaneducation, but it is important to appreciate the good rather than the harm that came from the education that they provided as a new generation of scholars emerged in Africa.

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Paltzer, Jason, James Ritchie, Doug Lindberg, Michael Toppe, Andrew Theisz, and Taylor Van Brocklin. "Moral Injury Among Western Healthcare Missionaries: A Qualitative Study." Christian Journal for Global Health 10, no. 2 (October 30, 2023): 58–73. http://dx.doi.org/10.15566/cjgh.v10i2.839.

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Introduction Moral injury among healthcare missionaries leads to negative consequences for the individual, healthcare team, patients, and sending agencies. Conflicting values in clinical care, culture, and spirituality provide unique potentially morally injurious experiences. The purpose of this qualitative study is to explore the phenomenon of moral injury among healthcare missionaries to develop effective support and treatment strategies. Methods A qualitative interview guide was developed based on the existing literature on moral injury. Twenty-one key informant interviews were completed by two former healthcare missionaries. Participants were based in Africa, Asia, and Eastern Europe healthcare mission settings. Questions were based on clinical, cultural, and spiritual domains of potential ethical and moral conflicts. Protective factors were also explored based on one’s faith and spiritual practices. Interviews were transcribed and coded independently by two analysts. The team reviewed the codes and determined themes from across the three domains. Results Seven themes emerged from the interviews ranging from morally injurious experiences with cultural leadership practices and unfamiliar clinical care experiences to guilt over practicing outside of one’s scope of practice and addressing suffering alongside God’s sovereignty. The themes led to the development of an injury/growth pathway as a potential model for helping healthcare missionaries describe and move through potentially morally injurious experiences. Conclusion The themes allow for healthcare missionary sending agencies to develop strategies, training, and support systems for teams preparing to enter the mission field and for individuals already in the field. Recommendations for growing through potentially morally injurious experiences are suggested to guide practice and support for missionaries in the field. The growth values and strategies could inform the development of a screening tool to assess moral injury among healthcare missionaries.

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Park, Boyoung. "Training of colonial priests by French missionaries: Selective assimilation of anti-modernism and colonial education." Institute for Historical Studies at Chung-Ang University 59 (August 31, 2023): 119–58. http://dx.doi.org/10.46823/cahs.2023.59.119.

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During the Japanese colonial period, the training of priests in the Korean Catholic Church was a long-term program that spanned over 12 years of education, giving rise to a distinctive group of intellectuals during the colonial era. This distinctiveness was further compounded by the conflict and confusion between modernity and anti-modernity, with the defense mechanisms of French missionaries' anti-modernism and anti-republican ideology being integrated into seminary education. The Japanese colonial education policy, which undermined advanced education by emphasizing the so-called 'harm of reading', drew exquisite agreement from missionaries who were proud of the revolution and republic but internalized anger against secular and anti-church values. The missionaries accepted the 'accreditation' system while tactfully retaining the church's values in actual education, and dealt with it with a backside disagreement. The so-called fervor for modern education and the legacy of liberalism stirred unrest among the youth. The notion that it eventually fostered socialism posed an equal risk perceived by both the missionary groups and colonial authorities, leading to a reluctance towards higher education. Requests for the establishment of a united theological seminary and the reform of existing seminaries, even those demanded at the Vatican level,were stymied as they were relegated to minor seminary-level secondary education accreditation. The accreditation for the theological college, which boasted the finest faculty for priestly training, was ignored. The bishops swiftly countered the burgeoning liberalism as a 'negative influence' and promptly removed it from the seminaries. However, even amidst the tumultuous clash of modernity and anti- modernity, the awakened consciousness itself couldn't be extinguished. The exiled republican government in Shanghai, formed by the March 1st Movement, finally unveiled the forbidden terms 'republic' and 'civilization' to Korean priests.

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Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (May 1, 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.

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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church. The competing churches of the Reformation believed that the Waldensians were "destined to fulfill a most important mission in the Evangelization of Italy" and that they could demonstrate, through Waldensian history and practices, that their own claims and doctrines were the same as those taught by the primitive church. The new religious movements believed that Waldensians were the best prepared in Italy to accept their new revelations of the restored gospel. In fact, the initial Mormon, Seventh-day Adventist, and Jehovah's Witness converts in Italy were Waldensians. By the end of the century, however, Catholic, Protestant, and Waldensian scholars had debunked the thesis that Waldensians were proto-Protestants prior to Luther and Calvin.

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Dunaetz, David R., and Ant Greenham. "Power or concerns: Contrasting perspectives on missionary conflict." Missiology: An International Review 46, no. 1 (November 8, 2017): 67–85. http://dx.doi.org/10.1177/0091829617737499.

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Among the consequences of conflicts between missionaries are a reduction in ministry effectiveness and an increase in the likelihood of missionary attrition. In contrast to perspectives of conflict management in Christian contexts which tend to focus on power (condemning the other party as sinful, enforcing submission to the hierarchical superior, or separation of the conflicting parties), the dual concern model of conflict management views conflict as an opportunity to understand each party’s concerns so that the two parties may cooperate and find solutions that correspond to the interests of both parties (Phil. 2:4). The dual concern model also predicts conflict behaviors (i.e., forcing, submission, or avoidance) when the interests of both parties are not considered. A qualitative analysis of data collected from present and former missionaries describing power issues (N = 34) indicates that the dual concern model of conflict management can be used to predict conflict behaviors and outcomes, even when conflicts are initially framed in terms of power. Recommendations for increasing cooperation between missionaries include better training in conflict management, the creation of mediation systems, and the development of an organizational culture that promotes cooperation.

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de León-Portilla, Ascensión Hernández. "Las primeras gramáticas mesoamericanas." Historiographia Linguistica 30, no. 1-2 (September 16, 2003): 1–44. http://dx.doi.org/10.1075/hl.30.1.02leo.

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Summary On the basis of an analysis of ten grammars of different Meso-American indigenous languages crafted by missionaries during the 16th century, the author attempts to dress an inventory of the specific linguistic traits that characterizes them. These characteristics highlight the efforts which the authors had to make in order to penetrate these unknown and typologically distant languages from those studied at the time of the Renaissance. The present article points out that the missionaries, who had no formal linguistic training, made use of principles of classic hermeneutics, of analogy and anomaly, in order to analyze the function of the word in these new languages. It also establishes the value of these missionary grammars for the philology of the Meso-American indigenous languages, which is only at a beginning.

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Holyoak, Derek, and Katherine Hertlein. "The Self of the Mormon Sex Therapist: Strategies for Sex Therapists-in-Training." American Journal of Family Therapy 46, no. 3 (May 27, 2018): 258–71. http://dx.doi.org/10.1080/01926187.2018.1506270.

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Gazali, Gazali, and Endri Yenti. "PENGARUSUTAMAAN MODERASI ISLAM (PENGUATAN NILAI-NILAI ISLAM INKLUSIF BAGI DAI DAN MUBALIGH DI SUMATERA BARAT)." Turast: Jurnal Penelitian dan Pengabdian 10, no. 2 (November 22, 2022): 151–70. http://dx.doi.org/10.15548/turast.v10i2.4570.

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The issue of radicalism at this time has caused elements of society to try to prevent it. The Ministry of Religion in 2019 published the book Religious Moderation as a guide in carrying out and carrying out moderate religious orders. Universities under the Ministry of Religion also jointly carry out movements such as seminars, workshops and training for each element of higher education so that they become an indicator in the performance achievement of each level of office. The Tri Dharma of Higher Education also did not escape and participated in smoothing the moderation effort. Community service which is one of the Tdi Dharma Colleges participates in strengthening inclusive Islamic values for preachers and missionaries in West Sumatra. It is hoped that from this service, preachers and missionaries can understand religious moderation and become their mainstream in preaching among the people. From the service programs carried out, it can be seen that most of the preachers and missionaries understand religious moderation well. In connection with the results of a survey by the Ministry of Religion and equivalent to the Institute on the index of harmony and tolerance in West Sumatra which is below average, it is necessary to introspect and sit down with all stakeholders so that there will be changes in the future.

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Wilczewski, Michał, Zbigniew Wróblewski, Mariusz Wołońciej, Arkadiusz Gut, and Ewelina Wilczewska. "Spirituality in expatriate experience and coping in mission." Journal of Global Mobility: The Home of Expatriate Management Research 8, no. 2 (June 8, 2020): 229–48. http://dx.doi.org/10.1108/jgm-04-2020-0022.

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PurposeThe purpose of this qualitative study is to explore the role of spirituality, understood as a personal relationship with God, in missionary intercultural experience.Design/methodology/approachWe conducted narrative interviews with eight Polish consecrated missionaries in Argentina, Bolivia, Ecuador, Peru and Paraguay. We used thematic analysis to establish spirituality in missionary experience and narrative analysis to examine sensemaking processes.FindingsMissionary spirituality was defined by a personal relationship with God as a source of consolation, psychological comfort, strength to cope with distressing experiences, and Grace promoting self-improvement. It compensated for the lack of family and psychological support and enhanced psychological adjustment to the environment perceived as dangerous. Spirituality helped missionaries deal with cultural challenges, traumatic and life-threatening events. Traumatic experiences furthered their understanding of the mission and triggered a spiritual transition that entailed a change in their life, attitudes and behavior.Research limitations/implicationsComparative research into religious vs nonreligious individual spirituality in the experience across various types of expats in various locations could capture the professional and cultural specificity of individual spirituality. Research is also needed to link spirituality with expat failure.Practical implicationsCatholic agencies and institutions that dispatch missionaries to dangerous locations should consider providing professional psychological assistance. Narrative interviewing could be used to enhance missionaries' cultural and professional self-awareness, to better serve the local community. Their stories of intercultural encounters could be incorporated into cross-cultural training and the ethical and spiritual formation of students and future expats.Originality/valueThis study captures a spiritual aspect of intercultural experience of under-researched expats. It offers a model of the involvement of individual spirituality in coping in mission.

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Ballano, Vivencio. "Inculturation, Anthropology, and the Empirical Dimension of Evangelization." Religions 11, no. 2 (February 23, 2020): 101. http://dx.doi.org/10.3390/rel11020101.

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Using anthropological and theological perspectives and secondary literature, this paper argues that the scientific study of culture by professional anthropologists and social scientists is an essential component in the Catholic Church’s mission of evangelization through inculturation. Inculturation, the process of inserting the Christian message in society, requires scientific discernment to know which cultural traits are compatible with or contrary to the Christian faith, requiring anthropological training and active collaboration between theologians and professional anthropologists. Evangelization has incarnational and empirical dimensions when inserting the Gospel in human cultures. A genuine evangelization of cultures must be firmly rooted in the empirical reality of local cultures. The philosophical and theological orientation of many inculturationists and missionaries may sufficiently address the metaphysical dimension of the Christian faith, but not its empirical aspect when preached and adapted to human behavior in society, which entails scientific ethnographic research and active dialogue among clerics, missionaries, and social scientists.

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Austin, Denise A., and Togtokh-Ulzii Davaadar. "Pentecostalism in Mongolia." Inner Asia 22, no. 2 (November 4, 2020): 277–98. http://dx.doi.org/10.1163/22105018-12340151.

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Abstract Pentecostal missionaries arrived in Mongolia as early as 1910 but the socialist government expelled all missionaries in 1924. By the time socialism collapsed in 1990, there were no more than 20 Christians in the whole nation. However, estimates suggest that there are now around 100,000 adherents, most of whom are Pentecostal. While some scholars have analysed the history of Christianity in Mongolia, little research has explored this significant subset. Mongolia Assemblies of God (MAOG—Монголын Бурханы Чуулган) was one of the first and fastest growing Christian denominations. It currently comprises around 2000 adherents, as well as over 200 graduates from its ministry training college. Using MAOG as a case study, this research argues that the rise of Pentecostalism in Mongolia is owing to its ‘ends of the earth’ mission; cultural protest movement; lure of modernity; imagined community; empowerment through transnational mobility; theology of divine ‘calling’; and contribution toward civil society.

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Bossong, Georg. "The Typology of Tupi-Guarani as Reflected in the Grammars of Four Jesuit Missionaries: Anchieta (1595), Aragona (c.1625), Montoya (1640) and Restivo (1729)." Historiographia Linguistica International Journal for the History of the Language Sciences 36, no. 2-3 (2009): 225–58. http://dx.doi.org/10.1075/hl.36.2-3.04bos.

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Some fundamental typological peculiarities of Guarani, namely the inclusive-exclusive distinction, transnumerality, the nominal tense, the (non)-distinction of subjects and objects, and duality (active-stative alignment) are presented and analyzed from both a modern and a historical perspective: first, to better understand the features of Guarani; second, to illuminate the difficulties missionaries faced when trying to cope with language structures that drastically differed from their training in Latin grammar. Using the missionaries’ grammars as first-hand testimony, the conclusion is reached that we have not significantly advanced beyond these works from the 17th and 18th centuries. Although none of the Jesuit padres arrived at a clear understanding of all the peculiarities of Tupi-Guarani that are dealt with in this paper, they made substantial contributions to describing the unusual features of this language family adequately, and thus went deliberately beyond the framework of Latin school grammar.

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Bossong, Georg. "The Typology of Tupi-Guarani as Reflected in the Grammars of Four Jesuit Missionaries." Quot homines tot artes: New Studies in Missionary Linguistics 36, no. 2-3 (December 1, 2009): 225–58. http://dx.doi.org/10.1075/hl.36.2.04bos.

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Summary Some fundamental typological peculiarities of Guarani, namely the inclusive-exclusive distinction, transnumerality, the nominal tense, the (non)-distinction of subjects and objects, and duality (active-stative alignment) are presented and analyzed from both a modern and a historical perspective: first, to better understand the features of Guarani; second, to illuminate the difficulties missionaries faced when trying to cope with language structures that drastically differed from their training in Latin grammar. Using the missionaries’ grammars as first-hand testimony, the conclusion is reached that we have not significantly advanced beyond these works from the 17th and 18th centuries. Although none of the Jesuit padres arrived at a clear understanding of all the peculiarities of Tupi- Guarani that are dealt with in this paper, they made substantial contributions to describing the unusual features of this language family adequately, and thus went deliberately beyond the framework of Latin school grammar.

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Anoszko, Sergiusz. "Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons)." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.

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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process of the future Mormon missionary who preach the Gospel in various corners of the world. Missionary ministry is important in the life of each Mormon believer, even those who didn’t serve as a missionary, because it leaves a lasting imprint and affects the minds of the members of this new religious group for the rest of their lives.

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Michaud, Maud. "The Missionary and the Anthropologist: The Intellectual Friendship and Scientific Collaboration of the Reverend John Roscoe (CMS) and James G. Frazer, 1896–1932." Studies in World Christianity 22, no. 1 (April 2016): 57–74. http://dx.doi.org/10.3366/swc.2016.0137.

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A rapidly expanding field, the study of the interactions between missions and sciences, and most notably missions and anthropology, has opened up new ways of examining the scholarly work of missionaries and their extra-apostolic activities. Historians of missions are drawn to archival materials that had been previously overlooked, such as the contributions of missionaries to scientific journals, or their correspondence with figures that worked outside of missionary circles. This article focuses on one such correspondence between the social anthropologist James George Frazer and the Revd John Roscoe, who worked for the Church Missionary Society in Uganda between 1889 and 1911. Not only was Roscoe a mine of information on Central African tribes for Frazer, he was also, after he retired from the CMS, a keen student of anthropology who devoted the second part of his life to anthropological ventures: he wrote the first ethnological account on the Baganda, contributed to enriching the Cambridge Museum of Archaeology and Anthropology's collections of Central African relics and artefacts, helped set up training courses in anthropology for prospective missionaries and led an anthropological expedition. His work, and his long correspondence with Frazer, bears the mark of the renowned anthropologist's theories on totemism, a notion that was at the core of the international anthropological scene in the late-Victorian and Edwardian period.

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Hansen, Lynne. "Second Language Research Forum Colloquia 2009." Language Teaching 44, no. 1 (December 3, 2010): 115–17. http://dx.doi.org/10.1017/s0261444810000352.

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Presented at the Second Language Research Forum, Michigan State University, USA; 30 October 2009Recent years have brought increasing attention to studies of language acquisition in a country where the language is spoken, as opposed to formal language study in classrooms. Research on language learners in immersion contexts is important, as the question of whether study abroad is valuable is still somewhat controversial among researchers (DeKeyser 2007; Sunderman & Kroll 2009). In the introduction to a pioneering volume on language study abroad, Freed (1995, pp. 17–18) noted that a vital question concerns the relative linguistic benefits of a summer, a semester or a year in the foreign environment. Our purpose in this colloquium, which was organized by Lynne Hansen, was to introduce a new line of research which allows comparisons of L2 attainment over these exposure times as well as longer periods. Tens of thousands of young missionaries for the Church of Jesus Christ of Latter-day Saints (also known as the LDS or Mormon Church), advanced speakers of some fifty languages, return home annually after two years of language learning abroad. This natural sample of learners, in its relative uniformity of learner characteristics and learning contexts, allows for the control of variables in SLA research which can be problematic in studies of more heterogeneous groups.

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Rance, DeLonn. "Training Pentecostal Missionaries: Getting Properly Wired - Hearing and Obeying the Voice of the Spirit." Journal of the European Pentecostal Theological Association 32, no. 2 (October 2012): 179–98. http://dx.doi.org/10.1179/jep.2012.32.2.006.

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Hüsgen, Jan. "The Recruitment, Training and Conflicts surrounding “Native teachers” in the Moravian Mission in the Danish West Indies in the Nineteenth Century." Itinerario 40, no. 3 (December 2016): 451–65. http://dx.doi.org/10.1017/s0165115316000656.

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This article studies the role of indigenous teachers within the school system run by the Moravian mission in the Danish West Indies. The mission opened its first day schools for enslaved children in 1841 a few years before the abolition of slavery. The missionaries were reliant on the support of teachers of Afro-Caribbean origin, which were trained in one of the teacher training institutes run by the Mico-Charity Society. This article proposes that the recruitment of Afro-Caribbean teachers with different denominational backgrounds and professional education challenged the mission hierarchy. This will be pointed out by focusing on the recruitment and training of the teachers and by an analysis of their position within the mission society.

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Kim, Hansung. "A Preliminary Study on the Integrative English Training System for the Korean Cross-cultural Missionaries." ACTS Theological Journal 19 (April 30, 2014): 247–87. http://dx.doi.org/10.19114/atj.19.6.

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Oliva, Pedro. "El estudio y la formación entre los Franciscanos de Murcia (siglos XVI-XIX)." Archivo Ibero-Americano 82, no. 294 (June 23, 2022): 211–29. http://dx.doi.org/10.48030/aia.v82i294.252.

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This article provides an overview of the organization of studies among the Observant and Discalced Franciscans of the former Kingdom of Murcia (Spain), both those belonging to the Observant Province of Cartagena, and those who were part of the Discalced Custody of San Pascual from the sixteenth to the eighteenth centuries. After overcoming the early suspicions of the Observance regarding study, the Observant Province of Cartagena afforded great importance to study; Philosophy and Theology were taught in more than thirty friaries in the Province. Among those that stood out are the Immaculate Conception College, located in the city of Murcia, where the most suitable religious graduated to obtain the degree of lectors or professors of the houses of studies, and the Missionary College located at Cehegín, which was designated for training preachers and missionaries. The friars of the Province of Cartagena opened schools for the education of lay people in several of their convents. Finally, this article presents the organization of studies in the Discalced Custody of Saint Paschal of Murcia, where Saint Joachim’s College at Cieza stood out by being dedicated to train missionaries.

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Dornan, Inge. "Conversion and Curriculum: Nonconformist Missionaries and the British and Foreign School Society in the British West Indies, Africa and India, 1800–50." Studies in Church History 55 (June 2019): 410–25. http://dx.doi.org/10.1017/stc.2018.7.

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This article examines the ways in which Nonconformist missionary societies worked hand in hand with the British and Foreign School Society (BFSS) to provide them with pedagogic training in the British System and BFSS teaching manuals and resources, as part of their evangelical mission of conversion in the British West Indies, Africa and India in the nineteenth century. The BFSS appealed to Nonconformist missionaries because it was based on unsectarian pedagogy, pioneered by the educationalist Joseph Lancaster. The article explores the various obstacles these missionaries faced, including the religious persecution they experienced in teaching an unsectarian system and the educational difficulties they experienced in persuading parents and local governments of the value of elementary education. It also draws attention to the ways in which they fought race and sex prejudice in the teaching of Africans, slaves and young girls. The current literature on missionary activities in the early nineteenth century pays scant attention to their role as educators: the article reveals the degree of their educational ambition and zeal and the lengths they went to in order to implement a progressive system of unsectarian elementary instruction in key parts of the British empire during the nineteenth century.

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Harries, Jim. "Essential Alternatives to Contemporary Missionary Training: For the Sake of Vulnerability to the Majority World (Africa)." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (May 14, 2019): 266–79. http://dx.doi.org/10.1177/0265378819844537.

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When the only advice on offer is unhelpful, a potential missionary might need to be advised to seek an alternative. Jesus, we take it, was not building a worldly empire (John 18:36). Christian mission has become associated with colonialism. Dominant advice often pushes Western missionaries to positions of strength. In order to be vulnerable, one needs an alternative to such advice. Economic domination of Africa by the West makes it hard to know when Africa’s people, long engrossed in patron/client relationships, are not talking for power. Use of English to describe Africa leads to massive false imputing of Western histories onto African societies. A little linguistic wisdom exposes the naivety of many contemporary understandings of the acumen of translation.

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Journal articles on the topic 'Mormon missionaries – Training of'

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