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Morton, Berlisha Roketa. "Let Him Use You: Southern Womanism, Utterance, and Saint Katharine Drexel's Educational Philosophy". Journal of Curriculum Studies Research 4, n.º 1 (18 de febrero de 2022): 18–30. http://dx.doi.org/10.46303/jcsr.2022.3.
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As a theoretical perspective and methodological tool, Southern Womanism continues the life-long work of Father Cyprian Davis by acknowledging the African roots of Catholicism and the existence of a Afro-Catholic diaspora. This scholarship invites readers into the Afro-Catholic Diaspora where the histories and experiences of Black Catholics are not isolated incidents, whimsical memories, or anecdotal musings. Instead, they are testimonies to the presence of socio-religious agency in the Black Catholic Community. In the Afro-Catholic Diaspora, Mother Katharine is neither hero nor villain; she is a beloved witness of the movement for self-determined Black Catholic education. And, as a witness to this self-determination, Mother Katharine experienced a shift from being a missionary to unchurched black souls to becoming an accomplice to the holistic survival of Black people -- mind, body, spirit.
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Chen, Shih-Wen Sue. "Give, give; be always giving’: Children, Charity and China, 1890-1939". Papers: Explorations into Children's Literature 24, n.º 2 (1 de julio de 2016): 5–32. http://dx.doi.org/10.21153/pecl2016vol24no2art1104.
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In lieu of an abstract, the first paragraph is included here:
Before he reveals the answer to the riddle, nine-year-old Matty Bryan asks his father for a penny and his mother and grandmother for a halfpenny each. He then takes out his new missionary-box, explaining that the money is for ‘black people, to buy them Bibles, and to send them preachers to tell them about God, and how they’re to get to heaven; and Mr. Graham [his teacher] said that it was the same as giving them the Bread of life’ ( Elliott 1872, p. 17). This scene from Emily Elliott’s novella Matty’s Hungry Missionary-Box and the Message It Brought (1872) is an example of the creative ways children in nineteenth-century Britain were depicted as engaging in charity. Although not everyone agreed with the value of foreign missions, by the mid-nineteenth century, missionary societies such as the London Missionary Society (LMS, established 1795) and the Church Missionary Society (CMS, established 1799) had placed missionary boxes like Matty’s in many homes, and children were taught to donate regularly (Cox 2008, p. 97). According to historian Frank Prochaska ‘[n]owhere in the charitable world did the young play a more important part than in the evangelical missionary movement’ (1978, p. 103). While it is impossible to provide exact figures for the amount of money Victorian children raised for missionary societies, it was a significant amount . The funds raised supported missionary ships, paid for specific cots in hospitals, and sponsored ‘native teacher[s]’ (Prochaska 1978, p. 107; Thorne 1999, p. 126; Elleray 2011, pp. 229-230). In the early twentieth century, children were told that for one penny a week, they could help support the LMS’s eighty-three missionaries in China who were involved in the work of ‘leper asylums, training homes, orphanages and schools for both boys and girls’ (J.M.B. [c 1900], p. 15).
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Hendrich, Gustav. "Vereniger en opheffer: Die Nederduitse Gereformeerde Kerk in Rhodesië (1890-2007)". New Contree 62 (30 de noviembre de 2011): 23. http://dx.doi.org/10.4102/nc.v62i0.344.
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In the missionary and church history of Rhodesia (present day Zimbabwe) the Dutch Reformed church did not concentrate exclusively on the unity of the local Afrikaner community, but also played a pivotal role in the upliftment of the indigenous population. Ever since the coming into being of Rhodesia during the 1890’s, Afrikaner immigrants had brought with them their Christian values and religion. Rhodesia being pre-eminently an Englishspeaking colony of the British Empire until 1965, the Dutch Reformed Church considered it necessary to serve its Afrikaner members, thereby acting as a stronghold against Anglicisation and assimilation. Since 1895 Dutch Reformed congregations were established across the entire country as a reflection of their fellow countrymen in Africa. Between 1890 and 1980 the Dutch Reformed Church in Rhodesia would play an instrumental role in the spiritual life of many Afrikaners. At the same time the Dutch Reformed Church extended its missionary work to the black people – not merely to convert them to the Christian-Calvinist faith, but also to uplift them socioeconomically by means of education and the establishment of self-sufficient congregations. In this article the two-fold role of the Dutch Reformed Church in Rhodesia in unifying and uplifting both Afrikaners and indigenous peoples is analised.
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LUKIN, Yury F. "About Russian Alaska and Its Ruler A.A. Baranov". Arctic and North, n.º 45 (22 de diciembre de 2021): 229–55. http://dx.doi.org/10.37482/issn2221-2698.2021.45.229.
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The purpose of this study is to analyze the present and past of the history of Alaska. Such a combination of times highlighted the most difficult problem of ambiguous attitude to the historical past in the USA from the standpoint of modernity. In the process of destroying monuments under the onslaught of the Black Lives Matter movement, the local Indian population accused the long-gone A. A. Baranov of racism, persecution of the indigenous population, enslavement of Tlingits and Aleuts for hunting fur-bearing ani-mals. On July 14, 2020, the Sitka town and district assembly supported these accusations and decided to move his monument from the town square to the local museum. The review article reveals the objective conditions of the historical process during the period of A.A. Baranov's activity in Alaska in 1790–1818, us-ing the methods of historicism, search and systematization of information, analysis and synthesis. The assessment of his personality is updated. The article shows the beginning of G.I. Shelikhov's and A.A. Baranov's activity in the North-Eastern Company, and then its transformation in 1799 into the Russian-American Company (RAC). The article examines the war with the Tlingit people of 1802–1804, the missionary work of Herman Alaskinskiy, three assessments of the nature of Russian colonization, N.P. Rezanov's plan for the modernization of RAC. The episode with Russia's sale of Alaska to the United States is also being clarified.
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Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen". Grundtvig-Studier 52, n.º 1 (1 de enero de 2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.
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First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of course, not been able to utilize more recent studies.On the background of the revival movement of the late 18th and early 19th century, The Danish Missionary Society was established in 1821. In the Lutheran churches such activity was generally deemed to be unnecessary. According to the Holy Scripture, so it was argued, the heathen already had a »natural« knowledge of God, and the word of God had been preached to the ends of the earth in the times of the Apostles. Nevertheless, it was considered a matter of course that a Christian sovereign had the duty to ensure that non-Christian citizens of his domain were offered the possibility of conversion to the one and true faith. In the double-monarchy Denmark-Norway such non-Christian populations were the Lapplanders of Northern Norway, the Inuits in Greenland, the black slaves in Danish West India and finally the native populations of the Danish colonies in West Africa and East India. Under the influence of Pietism missionary, activity was initiated by the Danish state in South India (1706), Northern Norway (1716), and Greenland (1721).In Grundtvig’s home the general attitude towards missionary work among the heathen seems to have reflected traditional Lutheranism. Nevertheless, one of Grundtvig’s elder brothers, Jacob Grundtvig, volunteered to become a missionary in Greenland.Due to incidental circumstances he was instead sent to the Danish colony in West Africa, where he died after less than one year of service. He was succeeded by his brother Niels Grundtvig, who likewise died within a year. During the period when Jacob Grundtvig prepared himself for the journey to Greenland, we can imagine that his family spent many an hour discussing his future conditions. It is probable that on these occasions his father consulted his copy of the the report on the Greenland mission published by Hans Egede in 1737. It is a fact that Grundtvig imbibed a deep admiration for Hans Egede early in his life. In his extensive poem »Roskilde Rhyme« (1812, published 1814), the theme of which is the history of Christianity in Denmark, Grundtvig inserted more than 70 lines on the Greenland mission. Egede’s achievements are here described in close connection with the missionary work of Bartholomäus Ziegenbalg in Tranquebar, South India, as integral parts of the same journey towards the celestial Jerusalem.In Grundtvig’s famous publication »The Church’s Retort« (1825) he describes the church as an historical fact from the days of the Apostles to our days. This historical church is at the same time a universal entity, carrying the potential of becoming the church of all humanity - if not before, then at the end of the world. A few years later, in a contribution to the periodical .Theological Monthly., he applies this historicaluniversal perspective on missionary acticity in earlier times and in the present. The main features of this stance may be summarized in the following points:1. Grundtvig rejects the Orthodox-Lutheran line of thought and underscores the Biblical view: That before the end of time the Gospel must be preached out into all comers of the world.2. Our Lutheran, Biblically founded faith must not lead to inactivity in this field.3. Correctly understood, missionary activity is a continuance of the acts of the Apostles.4. The Holy Spirit is the intrinsic dynamic power in the extension of the Christian faith.5. The practical procedure in this extension work must never be compulsion or stealth, but the preaching of the word and the free, uninhibited decision of the listeners.We find here a total reversion of the Orthodox-Lutheran way of rejection in principle, but acceptance in practice. Grundtvig accepts the principle: That missionary activity is a legitimate and necessary Christian undertaking. The same activity has, however, both historically and in our days, been marred by unacceptable practices, on which he reacts with forceful rejection. To this position Grundtvig adhered for the rest of his life.Already in 1826, Grundtvig withdrew from the controversy arising from the publication of his .Retort.. The public dispute was, however, continued with great energy by the gifted young academic, Jacob Christian Lindberg. During the 1830s a weekly paper, edited by Lindberg, .Nordisk Kirke-Tidende., i.e. Nordic Church Tidings, became Grundtvig’s main channel of communication with the public. All through the years of its publication (1833-41), this paper, of which Grundtvig was also an avid reader, brought numerous articles and reports on missionary activity. Among the reasons for this editorial practice we find some personal motives. Quite a few of Grundtvig’s and Lindberg’s friends were board members of the Danish Missionary Society. Furthermore, one of Lindberg’s former students, Christen Christensen Østergaard was appointed a missionary in Greenland.In the present paper the articles dealing with missionary activity are extensively reported and quoted as far as the years 1833-38 are concerned, and the effects on Grundtvig of this incessant .bombardment. of information on missionary activity are summarized. Generally speaking, it was gratifying for Grundtvig to witness ho w many of his ideas on missionary activity were reflected in these contributions. Furthermore, Lindberg’s regular reports on the progress of C.C. Østergaard in Greenland has continuously reminded Grundtvig of the admired Hans Egede.Among the immediate effects the genesis of the poem »First the man - then the Christian« must be mentioned. As already observed by Kaj Thaning, Grundtvig has read an article in the issue of Nordic Church Tidings, dated, January 8th, 1838, written by the Orthodox-Lutheran, German theologian Heinrich Møller on the relationship between human nature and true Christianity. Grundtvig has, it seems, written his poem in protest against Møller’s assertion: That true humanness is expressed in acceptance of man’s fundamental sinfulness. Against this negative position Grundtvig holds forth the positive Johannine formulations: To be »of the truth« and to hear the voice of the Good Shepherd. Grundtvig has seen a connection between Møller’s negative view of human nature and a perverted missionary practice. In the third stanza of his poem Grundtvig therefore inserted some critical remarks, clearly inspired by his reading of Nordic Church Tidings.Other immediate effects are seen in the way in which, in his sermons from these years, Grundtvig meticulously elaborates on the Biblical argumentation in favour of missionary activity. In this context he combines passages form the Old and New Testament - often in an ingenious, original manner. Finally must be mentioned the way in which Grundtvig, in his hymn writing from the middle of the 1830s, more often than hitherto recognized, interposes stanzas dealing with the preaching of the Gospel to heathen populations.Turning from general observations and a study of immediate impact, the paper considers the effects, which become apparent in a longer perspective. In this respect Grundtvig’s interpretation of the seven churches mentioned in chapters 2-3 of the Book of Revelation is of crucial importance. According to Grundtvig, they symbolize seven stages in the historical development of Christianity, i.e. the churches of the Hebrews, the Greeks, the Romans, the English, the Germans and the »Nordic« people. The seventh and last church will reveal itself sometime in the future.This vision, which Grundtvig expounds for the first time in 1810, emerges in his writings from time to time all through his life. The most impressive literary monument describing the vision is his great poem, »The Pleiades of Christendom« from 1856-60.In 1845 he becomes convinced that the arrival of the sixth stage is revealed in the breakthrough of a new and vigourous hymn-singing in the church of Vartov. As late as the spring of 1863 Grundtvig voices a contented optimism in a church-historical lecture, where the Danish missions to Greenland and to Tranquebar in South India are characterized as .signs of life and good omens.. Grundtvig here refers back to his above-mentioned »Roskilde Rhyme« (1812, 1814), where he had offered a spiritual interpretation of the names of persons and localities involved in the process. He had then observed that the colony founded in Greenland by Hans Egede was called »Good Hope«, a highly symbolic name. And the church built by the missionaries in Tranquebar was called »Church of the New Jerusalem«, a name explicitly referring to the Book of Revelation, and thus welding together his great vision and his view on missionary activity. After Denmark’s humiliating defeat in the Danish-German war of 1864, the optimism faded away. Grundtvig seems to have concluded that the days of the sixth and .Nordic. church had come to an end, and the era of the seventh church was about to commence. In accordance with his poem on »The Pleiades« etc. he localizes this final church in India.In Grundtvig’s total view missionary activity was the dynamism that bound his vision together into an integrated process. Through the activity of »Denmark’s apostle«, Ansgar, another admired mis-sionary, the universal church had become a locally rooted reality. Through the missions of Hans Egede and Ziegenbalg the Gospel was carried out to the ends of the earth. The local Danish church thus contributed significantly to the proliferation of a universal church. In the development of this view, Grundtvig was inspired as well as provoked by his regular reading of Nordic Church Tidings in the 1830s.
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Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy". Church History 88, n.º 3 (septiembre de 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.
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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?
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Harris, Paula. "Calling Young People to Missionary Vocations in a “Yahoo” World". Missiology: An International Review 30, n.º 1 (enero de 2002): 33–50. http://dx.doi.org/10.1177/009182960203000103.
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Despite a possibly fruitful context for missionary recruitment, in the midst of fast-moving cultural change, North American missionary numbers are dropping steadily. The primary factor correlating with the development and implementation of long-term missionary commitments is a previous short-term mission experience. There are many obstacles to missionary recruitment, but high quality short-term mission programs can help young missionaries identify and work through the obstacles to a missionary vocation. The missionary community needs to develop more effective recruitment methods and can helpfully start with young people's cultural expectations as we provide spiritual guidance into missionary vocations.
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Dickerson, Dennis C. "Building a Diasporic Family: The Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church, 1874–1920". Wesley and Methodist Studies 15, n.º 1 (enero de 2023): 27–45. http://dx.doi.org/10.5325/weslmethstud.15.1.0027.
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ABSTRACT This article argues that the missionary language of the Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church was cast in familial and kinship nomenclature that eschewed the evil of racial hierarchy. Although routine missionary vernacular about heathen Africa and its need for Christianization and civilization appeared in the rhetoric of AME women, they more deeply expressed a diasporic consciousness that obligated Black people on both sides of the Atlantic to resist Euro-American hegemony. The capacious embrace of the WPMMS for Black women—whether in the United States, the Caribbean, or Africa—actualized their vision for maternal and sisterly interaction in contrast to the racial condescension prevalent among white women in their respective American and European missionary groups.
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Odeigah, Theresa Nfam. "Christian Missions and Economic Empowerment of the People of Cross River State, Nigeria, 1885-1960". Oguaa Journal of Religion and Human Values 7, n.º 1 (1 de diciembre de 2023): 18–30. http://dx.doi.org/10.47963/ojorhv.v7i1.1407.
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The nineteenth century Christian missionary activities in Cross River State as in other parts of Nigeria were mainly targeted at evangelisation of the people. Christianity has become the dominant religion in Cross River State and the people believe that it is a religion of civilisation and development. The resultant effect of different positions of some scholars is that colonialism has become a stigma for Christianity in contemporary times. To this extent, missionary work in Africa will continue to attract stringent and critical historical examination. It will however be intellectual dishonesty to write off the positive results of missionary work in Cross River State. This paper therefore, examines the contributions of missionary work in empowering the people of Cross River State from 1885 to 1960. The research adopted historic-structural approaches using primary and secondary sources. This includes qualitative interviews and books and journals. The findings of this research show that modern medical practise, theological education as well as education generally, skills acquisition, poverty alleviation and attention to the vulnerable such as children, orphans, widows, the sick and the elderly, through appropriate influence on negative traditions are some of the areas where missionary work has impacted positively on the people. It concludes that the Christian Missions contributed tremendously to the economic empowerment and enlightenment of the people of Cross River State of Nigeria.
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Mbenga, Bernard K. "The Reverend Kenneth Mosley Spooner: African-American missionary to the BaFokeng of Rustenburg district, South Africa, 1915-1937". New Contree 81 (30 de diciembre de 2018): 25. http://dx.doi.org/10.4102/nc.v81i0.66.
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This article examines the missionary and educational work and impact of Kenneth Spooner, an African-American missionary among the BaFokeng African community in Rustenburg district, South Africa from 1915 to 1937. Originally from Barbados, Spooner immigrated to the USA from where he came to South Africa as an International Pentecostal Holiness Church (IPHC) missionary. Spooner’s church became very popular among the African communities of Rustenburg. His school, for example, for the first time in the region used English as a medium of teaching, unlike the much older German Lutheran Church school’s teaching medium of Setswana; in the mid-1910s in rural South Africa, a black man preaching only in English, with another black person interpreting into an African language, was a spectacle – and another of Spooner’s draw-cards. The article situates Spooner and his work in the sociopolitical context of agitation by white politicians for more and stronger racial discrimination and segregation.
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Schueneman, Mary K. "A Leavening Force: African American Women and Christian Mission in the Civil Rights Era". Church History 81, n.º 4 (diciembre de 2012): 873–902. http://dx.doi.org/10.1017/s000964071200193x.
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After Josephine Beckwith and DeLaris Johnson broke the color barrier at two southern missionary training schools in the 1940s and 50s, their religious vocations led them and other African American women on a trajectory of missionary service resonate with what we recognize today as civil rights activism. While histories of African American women's mission organizing and those of their civil rights organizing typically are framed as separate endeavors, this article teases out the previously unexamined overlaps and connections between black women's missionary efforts and civil rights activism in the 1940s and 50s. In doing so, it bridges a disjuncture in African American women's religious history, illuminating the ways beliefs about Christian mission shaped the community work of black missionary women so that narratives of civil rights organizing and Christian missions are no longer discrete categories but are seen in historical continuity. In shedding light on the ways mission organizing and service served as a site for cultivating leadership and engaging segregation and racism, a new vision and practice of mission for the civil rights era is revealed and our understandings of the religious lives and activism of African American women are greatly enriched and expanded.
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J, Raja Sornam. "Caldwell's Educational Service on ‘Karisal Mann’ (Black Soil)". International Research Journal of Tamil 4, S-4 (7 de julio de 2022): 37–41. http://dx.doi.org/10.34256/irjt22s46.
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The Gurukul system of education was only available in a few places in ancient India. Christian missionaries transformed this condition, establishing the current educational system and bringing education to all people, regardless of caste, creed, colour, or social rank. Robert Caldwell, in particular, made significant contribution in providing education to the poor in South India throughout the nineteenth century. In Idayangudi, Tirunelveli, he undertook various reformatory activities in the areas of gospel, Tamil language, society, medicine, and education. Robert Caldwell was born in Antrim, Ireland, in 1814. He went to Glasgow University to study. He was an expert in English, Tamil, and Religious Texts, as well as art. He was fluent in Tamil, English, Greek, Telugu, and Sanskrit, among other languages. In 1841, he went to Tirunelveli's Idayangudi in South India as a missionary under the London Missionary Society. He revitalised the boy's school which was begun by Rev. Iranius. In 1842, Caldwell also founded the Girl's School. These schools taught subjects like Tamil, English, Geography, and History. He founded Anglo Vernacular Schools to teach English and Tamil letters to youngsters who did not know English. He established schools in places like Tharuvai, Ramanathapuram, Samugarengapuram, Kulasegaran Pattinam, Azhvar Thirunagari, Tuticorin, Arumangalam, Thenthiruperai, and Thatanpadam. Caldwell stayed in Idayangudi for more than 50 years, bringing about significant changes for the illiterate. Caldwell's legacy lives on in the hearts of the people and has fused with the Chernozem soil, as evidenced by educational institutions and researchers who have benefited from them.
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Wrzos, Marcin Jan. "Paradygmat krajowego, instytucjonalnego zaangażowania misyjnego na podstawie działalności Prokury Misyjnej Misjonarzy Oblatów Maryi Niepokalanej (1969-2022)". Annales Missiologici Posnanienses 27 (31 de marzo de 2023): 75–98. http://dx.doi.org/10.14746/amp.2022.27.5.
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The Missionary Procuration of the Missionary Oblates of Mary Immaculate (1969-2022) is a national institution supporting Oblate, but not only, missionary activity ad gentes. Its structure also includes: Public Association of the Faithful “Friends of the Oblate Missions” (since 1969), Association Oblacka Pomoc Misjom “Lumen Caritatis” (since 2009), the Missionary Roads magazine and website (since 2014), and the Mazenodianum Institute Foundation (since 2021). These institutions, apart from the association of “Friends of the Oblate Missions”, previously operated separately. From the very beginning, the Missionary Procuration has been associated with the basic areas of its activity: providing spiritual and material assistance to missionaries and the works they carry out; supporting the awakening of missionary vocations; propagating the missionary idea both among the clergy and lay people, also through: the activities of the Friends of the Mission, the activities of the “Lumen Caritatis” association, the publishing of the “Missionary Roads” magazine, the www.misacyjne.pl website, books and ephemeral publications, presence in other social media, parish animations and mission retreats, conducting social campaigns, other evangelistic, cultural and scientific events related to the promotion of Oblate missions. The conducted research shows, among others, that: this activity in many of its aspects may be paradigmatic for other national mission institutions (eg WYD or the missionary secretariat of the Divine Word Missionaries work in a similar way). The realities of missionary activity and research have also shown that the centralization of missionary activities in one institutional entity within the religious or diocesan jurisdiction is a better solution than their atomization. The purpose of missionary institutions is not only spiritual and material help for the mission, but also a much wider multifaceted activity; in the activities of ecclesial missionary institutions, both proven and modern missionary tools should be used, and in-depth mission formation, as well as the creation of communities, groups of people engaged in mission is a condition of permanent missionary assistance.
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Domaszk, Arkadiusz. "Nowe horyzonty misji „Ad gentes” – normy prawa kanonicznego". Prawo Kanoniczne 53, n.º 1-2 (9 de enero de 2010): 21–40. http://dx.doi.org/10.21697/pk.2010.53.1-2.02.
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The mission of Church directed to non- believers didn’t finish. It still lasts. The mission ad gentes is topical, because 4 million people hadn’t believed in Jesus Christ. Also series of Magisterium of the Church documents from the last decades affirm the need to continue missionary work, including traditional distinguishing countries or missionary areas. At the same time the change of the modern world significantly influence on other parallel picture of the mission ad gentes. The processes of developing large cities and agglomerations as well as migrations of people constitute new challenge to Church and its Gospel ministry. These are new horizons of the mission ad gentes. Also the world of social mass media and other cultural areopaguses of the modern world belong to those new missionary spaces. The missionary work of Church (ad gentes) is present for a long time in common law (e.g. The Code of Canon Law 1983 and numerous instructions about above mentioned) and in particular law. Whereas the issue considering new missionary horizons, pointed out in Magisterium of the Church documents, is only partly regulated by the canon law. Pastoral activities have to respond to new challenges (large cities and the migration) as well as to presence of non- Christians in traditionally Christian countries. The Church uses social mass media in evangelization. It finds it response additionally in the canon law. The idea (on a legal ground) of introducing the Gospel into the media environment or other cultural spaces is less noticeable.
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Tserpitskaya, Olga L. y priest Daniil Iakovov. "Contemporary problems of missionary work among the Samoyedic peoples". Issues of Theology 3, n.º 1 (2021): 97–105. http://dx.doi.org/10.21638/spbu28.2021.106.
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The article examines one of the most important traditions of the Samoyedic peoples, which complicates the mission of the Russian Orthodox Church — the consumption of fresh blood of a young deer. This tradition refers to the practice of sacrifice, so it cannot be fully accepted by the Church as there is a canonical prohibition against consuming blood. As a result, a problem arises that hinders a successful mission among the Samoyedic peoples and impedes the growth of the Church. Despite the ban, there is also a modern medical assessment on the use of animal blood by humans, according to which a certain benefit of blood as a nutritional element is recognized. The state, in turn, is interested in maintaining the traditional way of life of the Nenets. It can be stated that the ban penetrated into new Testament Christianity under the influence of Judeo-Christians. The purpose of this article is to examine the effectiveness of missionary activity among the Samoyed peoples and to identify the possibility of missionary reception in light of the cultural tradition. The authors propose a new strategy for missionary work among the Samoyed people, which will be feasible if the Council of Bishops will consider relaxing the canonical prohibitions for the Samoyeds.
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Davidson, Christina Cecelia. "Black Protestants in a Catholic Land". New West Indian Guide 89, n.º 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.
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The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.
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Diara, Benjamin y Favour Uroko. "Applying the principles of social action in contemporary Christian mission in Africa". Missiology: An International Review 48, n.º 2 (abril de 2020): 169–80. http://dx.doi.org/10.1177/0091829620910191.
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This article examined the need to apply the principles of social action in contemporary mission work in Africa. Early missionary enterprises in Africa employed some forms of social action but it is a historical fact that the missionary agents may have failed to adhere to the principles of social action. Thus, they ministered to Africans as masters and not servants, and as leaders and not facilitators which is contrary to the principles of social action. This may be considered as the reason African converts could not learn to do it themselves. The missionaries did not believe that the African people, especially the converts, had any skill, experience, or understanding that they could draw to tackle the problems they faced as a people. They also did not recognize the fact that all people have the right to be heard, to define the issues facing them, and to take action on their behalf. These are pieces of evidence of failure to apply the principles of social action on the part of the earlier missionaries who worked in Africa. This article recommends that for more effective missionary enterprise, contemporary Christian missionaries in Africa should study the interface between mission work and social action and pay strict adherence to the principles of social action in their work. The phenomenological method with ex post facto research design was employed for the research. Data were collected through both primary and secondary sources and qualitative descriptive analysis of the data was accordingly carried out. It was discovered that the need to apply social action principles in contemporary mission work in Africa is superlative.
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Smalley, William A. "Missionary Language Learning in a World Hierarchy of Languages". Missiology: An International Review 22, n.º 4 (octubre de 1994): 481–88. http://dx.doi.org/10.1177/009182969402200405.
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Languages are organized into a hierarchy of multilingualism based on patterns of learning and use. Native speakers of English, at the top of the hierarchy, find the popularity of English to be convenient. However, it is also detrimental to the work of English-speaking missionaries, as many are inhibited by hierarchical assumptions from gaining the level of skill which they need in the languages of the people to whom they want to minister. Missionary language competence therefore seems to be decreasing throughout the world as English increases, and only conversion of the typical Anglo missionary worldview can reverse the decline.
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Wrzos, Marcin. "Modele pomocy misjom na podstawie działalności Fundacji Pomocy Humanitarnej „Redemptoris Missio” w perspektywie 25 lat (1992-2017) w świetle dokumentacji źródłowej oraz jej periodyków". Annales Missiologici Posnanienses, n.º 22 (4 de enero de 2018): 135–54. http://dx.doi.org/10.14746/amp.2017.22.10.
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The Poznań Foundation of Humanitarian Relief “Redemptoris Missio” originated twenty-five years ago. Its mission is to provide professional medical assistance to missionaries and mission centers. It is the first foundation which involved lay people in the missionary activity of the Catholic Church. It was also founded mostly by lay people and is still managed by them. Many lay volunteers are also engaged in its work. In this study the author describes the genesis of the Foundation and its goals in the context of the pastoral paradigm. The analytical-critical method of its functioning was analyzed, as well as analysis of the source documents of the foundation. On the basis of the foundation's activities an institutional model of secular involvement in the Church’s missionary activity is presented, which can be replicated in other pastoral centers.
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O’Brien, Anne. "Catholic nuns in transnational mission, 1528–2015". Journal of Global History 11, n.º 3 (11 de octubre de 2016): 387–408. http://dx.doi.org/10.1017/s1740022816000206.
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AbstractFrom the Counter-Reformation to the present, women in a variety of contexts of colonization, decolonization, and slavery crossed the threshold from missionary congregation to missionary workforce to live in Catholic religious community. Comparative, transnational analysis provides insights from a variety of angles into the myriad local factors that fashioned their understandings of the relationship between the spiritual and material benefits so gained. Their experiences were uneven, shaped by the race, gender, and status politics of each ecclesiastical and secular context, by their usefulness to the wider missionary project and the state, and by shifts in ecclesiastical rulings that were prompted by changes in the Vatican’s temporal status. In the later twentieth century, some became activists and advocates, using their symbolic power to work in the interests of women and poor people, and to reform the patriarchy at the core of the church.
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Machalski, Jędrzej. "Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła". Annales Missiologici Posnanienses, n.º 25 (31 de diciembre de 2020): 133–45. http://dx.doi.org/10.14746/amp.2020.25.9.
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Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).
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Ionel, Ene. "Anthony De Mello - A Missionary of the Twentieth Century". European Journal of Social Sciences 5, n.º 1 (1 de enero de 2022): 45. http://dx.doi.org/10.26417/446zzp69.
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We live in a troubled, restless, confused world. The old landmarks have disappeared, are being challenged or replaced with all sorts of surrogates. There is talk of horizontalizing values, which is nothing more than relativizing and replacing them. What has shaped humanity for centuries and brought civilization, known as Europeanism, is increasingly criticized, judged, removed. Christianity is no longer lived, as the most wonderful way of life, as the most wonderful invitation to a loving partnership with God, but as a system of outdated values, because people perceive it according to the manifestations of some or others of those who say Christians and not after what he is. In this world, a missionary, like Anthony de Mello, seems outdated, yet his deeds and some of his teachings retain the beauty and depth that we discover in the ranks of Holy Scripture or in the writings of the Holy Fathers. Of course, reading his entire work, anyone will be able to say that Tony de Mello, as his friends called him, is syncretistic, heretical, and so on. But, remembering the exhortations given to the young people by St. Basil the Great, we can only collect the nectar of the flowers, even if some of them are of thistles or thistles. Far from capturing the whole spiritual charge of Father Anthony de Mello's work, our lines will be an invitation to read.
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Stevenson, Rae Rosario y Joan M. Blakey. "Social Work in the Shadow of Death". Advances in Social Work 21, n.º 2/3 (23 de septiembre de 2021): 989–1005. http://dx.doi.org/10.18060/24103.
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In its current form, the field of social work does not reflect the ongoing reality of Black death and the embeddedness of anti-Blackness in everyday life. This omission leads to catastrophic failures of the profession’s most essential tasks: the advancement of social justice and future social workers’ education. This paper will discuss why the police’s ongoing murder of Black people will not be resolved by simply replacing the police with social workers. We will argue that social workers serving Black people must anchor their work in theoretical perspectives articulated by Black people. Finally, we challenge social work to live up to its social justice mission by divesting from systems of social control and anchoring their work in theoretical perspectives articulated by Black people.
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Rademaker, Laura. "Mission, Politics and Linguistic Research". Historiographia Linguistica 42, n.º 2-3 (31 de diciembre de 2015): 379–400. http://dx.doi.org/10.1075/hl.42.2-3.06rad.
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Summary This article investigates the ways local mission and national politics shaped linguistic research work in mid-20th century Australia through examining the case of the Church Missionary Society’s Angurugu Mission on Groote Eylandt in the Northern Territory and research into the Anindilyakwa language. The paper places missionary linguistics in the context of broader policies of assimilation and national visions for Aboriginal people. It reveals how this social and political climate made linguistic research, largely neglected in the 1950s (apart from some notable exceptions), not only possible, but necessary by the 1970s. Finally, it comments on the state of research into Aboriginal languages and the political climate of today. Until the 1950s, the demands of funding and commitment to a government policy of assimilation into white Australia meant that the CMS could not support linguistic research and opportunities for academic linguists to conduct research into Anindilyakwa were limited. By the 1960s, however, national consensus about the future of Aboriginal people and their place in the Australian nation shifted and governments reconsidered the nature of their support for Christian missions. As the ‘industrial mission’ model of the 1950s was no longer politically or economically viable, the CMS looked to reinvent itself, to find new ways of maintaining its evangelical influence on Groote Eylandt. Linguistics and research into Aboriginal cultures – including in partnership with secular academic agents – were a core component of this reinvention of mission, not only for the CMS but more broadly across missions to Aboriginal people. The resulting collaboration across organisations proved remarkably productive from a research perspective and enabled the continuance of a missionary presence and relevance. The political and financial limitations faced by missions shaped, therefore, not only their own practice with regards to linguistic research, but also the opportunities for linguists beyond the missionary fold. The article concludes that, in Australia, the two bodies of linguists – academic and missionary – have a shared history, dependent on similar political, social and financial forces.
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Roxborogh, W. John. "Ministry to All the People? the Anglican Church in Malaysia". Studies in Church History 26 (1989): 423–31. http://dx.doi.org/10.1017/s0424208400011098.
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Since Independence in 1957 the Anglican Church in Malaysia has disavowed any inclination towards Malay evangelism in concert with a general climate of Christian opinion which sees such efforts as not only legally difficult, if not actually illegal following enactments in a number of states, but also politically impossible and threatening to the stability of the nation. This is the background to the claim in a Singapore Anglican history written in 1963 that ‘In the Peninsular… no missionary work among the Muslim Malays was considered and their faith always has been respected.’
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Nessan, Craig L. "Mission and Theological Education ‐ Berlin, Athens, and Tranquebar: A North American Perspective". Mission Studies 27, n.º 2 (2010): 176–93. http://dx.doi.org/10.1163/157338310x536429.
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AbstractAn intense discussion of the nature and purpose of theological education has insufficiently regarded the vital importance of the missionary perspective. This article reviews the contemporary debate about theological education with special reference to the contributions of Edward Farley and David Kelsey. The prevailing paradigms of “Berlin” and “Athens” need to be complemented through the perspective of “Tranquebar.” Through a critical appreciation of the work of Bartholomaeus Ziegenbalg (1682‐1719), the retrieval of a fresh and urgently needed missionary paradigm can be facilitated for the contemporary work of theological education. Ziegenbalg demonstrated attentiveness to local culture, collected and cataloged perspectives on South Indian deities, respected the dignity of the Tamil people, and embodied a vibrant theology of mission. The implications of his contribution are translated into an agenda for theological education today and are illustrated through the example of one particular theological school.
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Chen, Yufeng y Saroja Dorairajoo. "American Muslims’ Da’wah Work and Islamic Conversion". Religions 11, n.º 8 (24 de julio de 2020): 383. http://dx.doi.org/10.3390/rel11080383.
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Prior to the “9/11 attacks”, negative images of Islam in America were prevalent, and the 9/11 terrorist attacks made the situation for, and image of, Islam more sinister than before. Notwithstanding the extreme Islamophobia, one notes that, ironically in America, more people have been embracing Islam since, at least, the beginning of the twentieth century. Conversion to Islam in America seems to be a deviation from the adverse American public opinions towards Islam. An important question that, therefore, arises is: “Why are Americans converting to Islam despite negative public perception of the religion?” Perhaps Americans have been coerced into conversion by Muslim preachers through the latter’s meticulous and hard-hitting missionary work. In this qualitative study, the authors aim to explore how the missionary work, i.e., “Da’wah”, by some American Muslim missionaries influenced the conversion to Islam of those who were in contact with them. The authors argue that, unlike other Abrahamic proselytizing faiths such as Christianity or the Bahai faith, American Muslim proselytizing was not solely based on direct teaching of the tenets of the religion but also one that demonstrated faith by deeds or actions, which then made Islam attractive and influenced conversion of non-Muslims. These findings come from in-depth fieldwork that included interviews with forty-nine Muslim converts across the United States between June 2014 and May 2015.
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Chavez, Maribel M., Zosima A. Paňares, Emma A. Yaun, Lorlaine R. Dacanay y Aileen Basiga-Catacutan. "The Volunteer Missionary Educator in a Zambian Village". Journal of Sociological Research 14, n.º 2 (1 de junio de 2023): 1. http://dx.doi.org/10.5296/jsr.v14i2.21038.
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The purpose of this study is to discover and narrate our experience as a volunteer missionary educator on the process of acculturation that have helped the Women Villagers (WV). This described the learning strategies, integration in the new culture, and poverty alleviation. Women’s empowerment has been advocated as a way not only to reduce poverty risk but also a way to improve a woman’s overall well-being. To be able to draw conclusions about the women’s learning strategies and what has made them work, We have looked at the experiences of five selected informants whose experiences successfully acculturated. The study employed a qualitative methodology, where information has been collected through semi-structured interviews, which were interpreted and analyzed using the study adopted from Spradley. The key findings were acculturation through education, specifically through projects and programs implemented. The goal was to teach outsiders about culture through both personal and empirical and help people within their culture better understand themselves. Done in an ethnographic way, an ethnographer “depicts people struggling to overcome adversity” and shows “people in the process of figuring out what to do, how to live, and the meaning of their struggles” (to borrow a phrase of Bochner and Ellis (2006). These findings can be put into practice to form better strategies and actions steps in organizational programs, school linkages or any Non-Government Organization. This can also be brought to the knowledge of any educators or missionary volunteers looking to successfully integrate, to make them aware of how their choices and goals, even those apparently unrelated, can impact the outcome of their integrated efforts.
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Nasonov, Alexandr Alexandrovich. "Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century". Samara Journal of Science 8, n.º 1 (28 de febrero de 2019): 170–74. http://dx.doi.org/10.17816/snv201981207.
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The paper considers the problems of the Christian doctrine spread in the context of incorporation into Russia and the cultural development of the Siberian territory. The object of the research is the Orthodox missionary; the subject is the specifics of the missionary activity of Orthodox adepts in interfaith relations and contradictions. The author sets a goal to determine the role of Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century. The paper focuses on the traditional and innovative tactical methods of improving preaching, which was transformed under the influence of changes in the state course with regard to national outskirts, and the intensification of confessional rivals. In the paper on the example of changes in the religious situation at the beginning of the XX century the author characterizes reaction of the Altai spiritual missioners to the public manifestation of the Burkhanist movement, which was a regional syncretic variation of Northern Buddhism. The author concludes that as a result of its purposeful activity, Orthodox missionary actualized the ideas of monotheism and messianism in the traditional religious consciousness of the indigenous people, but they were more successfully interpreted by Buddhist adepts in the dogma of Burkhanism. This fact contributed to the transition of missionary work from predominantly flexible methods of Christianization and to more hard and intensive methods of dogma spreading.
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Paul, Vinil Baby. "Dalit Conversion Memories in Colonial Kerala and Decolonisation of knowledge". South Asia Research 41, n.º 2 (1 de abril de 2021): 187–202. http://dx.doi.org/10.1177/02627280211000166.
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This article seeks to decolonise knowledge of the conventional history of Dalits’ Christian conversion and its implications in colonial Kerala. As the missionary archive is the only source of Dalit Christian history writing in Kerala, in this historiography social historians have been unable to include the memories of Protestant missionary work at the local level by the local people themselves. Their experiences and rich accounts are marked by dramatic actions to gain socio-economic freedom and to establish a safe environment with the scope for future development. This article identifies how Dalit Christians themselves, in a specific locality, remember their conversion history, suggesting thereby the scope for a valuable addition to the archive.
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Mojarro, Jorge. "Missionary Literature in 1890: The Writings of Father Campa, O.P." Philippiniana Sacra 54, n.º 161 (2019): 23–34. http://dx.doi.org/10.55997/ps1002liv161a2.
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When Spain was on the verge of losing its last colonies, the Dominicans were still carrying out very actively their missionary work in Central and Northern Luzon and trying to preach the Gospel to isolated ethnic groups reluctant to be resettled down in newly formed Christian villages. This paper presents two relatively unknown travel reports written by Father Buenaventura Campa (1852-1916), describing his journeys on foot to territories inhabitated by the Ilongot and Mayoyao people. It then analyzes the missionary strategies performed to convince the natives and the “civilizatory” narrative of the religious orders as well as screens the several strategies carried out by the natives in order to better avoid Spanish intrusion in their lands.
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Chernyshova, Nadezhda. "Archpriest Ioann Vostorgov and the development of hagiography in Siberia in the early 20th century (using the materials of celebration on the occasion of the canonisation of Ioann (Maksimovich), metropolitan of Tobolsk)". St.Tikhons' University Review 104 (28 de febrero de 2022): 64–76. http://dx.doi.org/10.15382/sturii2022104.64-76.
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The article examines the hypothesis on a possible participation of Archpriest Ioann Vostorgov, famous missionary, preacher, journalist and publicist, new martyr, in creating the project "Siberian Patericon", which is a collection of Siberian saints’ biographies appeared in Omsk at the early XX century. This possibility is associated with the events of the solemn canonization of Metropolitan of Tobolsk and All Siberia Ioann Maksimovich (1916). The analysis of sermons delivered during the celebrations and other publicistic works of the Archpriest, diary entries, as well as the presence in the missionary's library of unique hagiographic works published in Siberia, made it possible to reconstruct I. Vostorgov's views on the significance and growth of venerating saints in Russia at the early XX century, reveal special attention of Archpriest to the exploits of the Holy Russia Siberian constituent. Ioann Vostorgov emphasized that holiness manifestation in the region was closely related to the missionary activities of the Siberian clergy; noted that missionary work was an important aspect of the asceticism of the Siberian hierarchs. Moreover, the missionary viewed the preaching of Christianity as a historical mission of the Russian people perceived by them in baptism. He confirmed that preaching by Siberian missionaries clearly demonstrated this side of the historical task of the Russian people. The Archpriest considered St. Ioann canonization significance as a continuation of the canonization process, the Synodal period of the Orthodoxy history in Russia, namely, as a guarantee of these saint help in the conditions of coming trials and challenges facing Russia.Tobolsk celebrations turned out to be a convenient platform for all-Siberian discussion of the patericon. St. Ioann sermons included both historiosophical discourses on the Orthodoxy role in forming the peculiarities of Russian history, and formulated tasks of the of hagiography development taking into account developing events. Unpublished "Notes related to the trip to Siberia" by the Archpriest made him during Tobolsk celebrations found lists of Siberian saints including a significant group of missionaries, an aphoristic formulation of the missionary feat - "missionary is being driven primarily by holiness" - and, possibly, mentioning the "Siberian patericon".
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Morrison, Hugh. "“Impressions Which Will Never Be Lost”: Missionary Periodicals for Protestant Children in Late-Nineteenth Century Canada and New Zealand". Church History 82, n.º 2 (20 de mayo de 2013): 388–93. http://dx.doi.org/10.1017/s0009640713000061.
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Despite extensive engagement, children were invisible in the programs of the nineteenth-century Protestant missionary conferences. By the early 1900s this had noticeably changed as denominations and missionary organizations sought to maximize and enhance juvenile missionary interest. Childhood was the key stage in which to establish habits; the future depended upon “the education of the childhood of the race, in missionary matters as in all others.” Literature was pivotal and periodicals were deemed to be the most effective literary form. They provided the young with “impressions which will never be lost . . . nothing will appeal to the young more strongly than stories from beyond the seas, of strange people who know not of Christ, but who need His gospel.” Juvenile missionary periodicals were ubiquitous in Britain, Europe, and America, but they are still only partially understood. Adult and juvenile literature was qualitatively different so that “any adequate analysis . . . requires to be grounded in an understanding of the construction of childhood in the Victorian and Edwardian eras.” This task remains very much a work in progress. Most recent scholarship tends to discursively situate children's periodicals with respect to religion, culture, and politics. All agree on at least a broad two-fold function: the spiritual and the philanthropic. Periodicals per se were an integral part of a large and pervasive Victorian corpus of juvenile religious and moral literature. At the same time missionary periodicals were different. They emphasized child agency by encouraging a “participatory relationship” between readers and their subject. Children became active agents “in a diaologic relationship with [their] world.”
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Fishman, Laura. "Calude d'Abbeville and the Tupinamba: Problems and Goals of French Missionary Work in Early Seventeenth-Century Brazil". Church History 58, n.º 1 (marzo de 1989): 20–35. http://dx.doi.org/10.2307/3167676.
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The Catholic church during the era of the Catholic Reformation experienced great vitality and vigor. Missionary activity was one of the clearest indications of this renewed spiritual energy. Simultaneously with Catholic revitalization there occurred the expansion of European commerce and colonization. In the wake of the Age of Discovery portions of Africa, Asia, and the New World became more accessible to Europeans. The Catholic church, by means of its religious orders, carried Christianity to the inhabitants of these regions. The drive and dedication which led to reform of the church within Europe also fueled an intense missionary commitment towards the people of other continents. The dedication and zeal of the regular clergy reflected the apostolic tradition within the church, but this older ideal was enhanced by a new spirit of expansionism. The Catholic religious orders shared the urge of many of their secular contemporaries to take advantage of new opportunities for growth overseas.
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Nagy, Dorottya. "Envisioning Change in China". Social Sciences and Missions 27, n.º 1 (2014): 86–115. http://dx.doi.org/10.1163/18748945-02701005.
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The present article examines the case of the Freundenkreis für Mission unter Chinesen in Deutschland (Friends of Mission to Chinese in Germany, FMCD) and its Chinesische Leihbücherei (Chinese Lending Library, CLL) to describe and analyze aspects of the complex question of the mission for China and Chinese people, with particular focus on mission work among Chinese students. By presenting the ministry of a German missionary couple, the article argues that the FMCD was one of the first, if not the first network organization after the establishment of the People’s Republic of China (PRC) that envisioned Christian PRC students as important agents in shaping Christianity and generating societal transformations within and beyond China. The case of the FMCD also provides an opportunity to reflect on intercultural encounters enabled by missionary work. The article uses data collected through interviews and participant observation in 2009, 2010 and 2013.
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Martin, James. "That’s what missionary work is all about, loving people”: A Conversation with James Martin, S.J." Journal of Jesuit Studies 4, n.º 2 (10 de marzo de 2017): 291–95. http://dx.doi.org/10.1163/22141332-00402001.
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In his nearly thirty-year preparation for the film Silence, Martin Scorsese called on a number of consultants, including James Martin, S.J., who worked with Mr. Scorsese and the American actors for two years. Here, Father Martin, editor-at-large of America and author of many books including Jesus: A Pilgrimage and the Jesuit Guide to (Almost) Everything (New York, ny : HarperOne, 2014) discusses his participation in what many are calling Scorsese’s masterpiece with Robert A. Maryks, associate professor of history at Boston College, where he teaches a course on representations of Jesuits in film.
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Segal, Judy, Anthony Par–, Doug Brent y Douglas Vipond. "The Researcher as Missionary: Problems with Rhetoric and Reform in the Disciplines". College Composition & Communication 50, n.º 1 (1 de septiembre de 1998): 71–90. http://dx.doi.org/10.58680/ccc19981317.
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In short, we explore here the general question of why we might want to turn the people we study into audiences for our work, and then the more particular questions of how we might do so usefully and without adopting the colonial, self-righteous attitude evoked by our title. (Segal, et. al 73).
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David, Cashain. "Why is commissioning with black people such hard work?" Housing, Care and Support 9, n.º 1 (abril de 2006): 10–13. http://dx.doi.org/10.1108/14608790200600003.
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Dossova, A. y K. M. Ilyassova. "Study of Ains in Japan by John Batcheler". BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 142, n.º 1 (2023): 271–80. http://dx.doi.org/10.32523/2616-6887/2023-142-1-271-280.
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This article represents the everyday life and work of the British missionary John Batchelor, the founder of Ainu studies. In his mature years, John Batchelor (1854-1944) moved to Japan, where he studied the origins, traditions, religious beliefs, and culture of the Ainu. Born in England, Batchelor professes Christianity, so he decides to go to the Hakodate Anglican Church in Hokkaido, Japan. Having started his missionary activity in this country, John masters the local Japanese and Ainu languages. Thus, a missionary settled in Hokkaido studied the daily life of the Ainu assimilated by the Japanese. As a result, he opens the Airui-Gakkou school for the Ainu, and is working on the book «Japan’s Ainu». As a result, the Hokkaido Government Office publishes the Ainu-English-Japanese Dictionary at its own expense. Then a translation of the New Testament is published. In his book In the Footsteps of the Ainu, John says that the Ainu language has fallen into disuse and has become obsolete as the Japanese have replaced it. He also collects interesting materials and describes different stories from the everyday history life of the Ainu in his work «The Life and Education of the Ainu», published in English. Returning to England, D. Batchelor completes his fourth edition of the Aino-English-Japanese Dictionary. When Japan- United Kingdom relations began to escalate, John decided to leave Japan. Thus, his missionary activity smoothly flows into research. He spends his whole life in Japan, fighting for the rights and freedom of the Ainu people. In addition, the article discusses the circumstances that prompted Batchelor to study the Ainu. Later, his «English-Ainu» dictionary becomes an indispensable basis for many Japanese and foreign linguists. An important role in the fate of the Ainu was played by the book «Ainu and Folklore». As a result, the problem of the Ainu became known to the whole world, the people were taken under the care of the UN. The article also included direct statements by D. Batchelor, a critic of the linguist-anthropologist Chiri Mashiho.
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Yung, Tim. "Visions and Realities in Hong Kong Anglican Mission Schools, 1849–1941". Studies in Church History 57 (21 de mayo de 2021): 254–76. http://dx.doi.org/10.1017/stc.2021.13.
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This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith's vision failed to take institutional form as the college encountered operational difficulties and graduates opted for more lucrative employment instead of church work. Moreover, the colonial government moved from a laissez-faire to a more hands-on approach in supervising schools. The bishops of Victoria were compelled to reshape their schools towards more sustainable institutional forms while making compromises regarding their vision for Christian education.
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Legère, Karsten. "Missionary Contributions to Bantu Languages in Tanzania". Quot homines tot artes: New Studies in Missionary Linguistics 36, n.º 2-3 (1 de diciembre de 2009): 393–406. http://dx.doi.org/10.1075/hl.36.2.11leg.
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Summary This paper deals with linguistic work by the lay missionary James Thomas Last (1850–1933), who was among the first Europeans to live up-country in what is now Tanzania. In the course of a seven-year stay he was exposed to African languages which have only partly been known outside Africa. Last collected linguistic data that culminated 1885 in the publication of the Polyglotta Africana Orientalis. This book is a collection of 210 lexical items and sentences elicited in or translated into 48 African languages, and supplemented by entries for some other languages. In order to demonstrate the relevance as well as the inconsistencies of this missionary’s contribution, special attention is paid to the book section on the Vidunda language currently spoken by approximately 10,000 people in Central Tanzania. It turns out that approximately 75 per cent of the Vidunda entries are still acceptable today. The data even provides insight into the grammatical set-up of Vidunda (e.g., the noun classes and constituents of the noun phrase). Less relevant are the verbal paradigms. In a nutshell, Last produced material which had for many years been the sole source of lexical and grammatical information about the Vidunda language.
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Warren, Mick. "Fear, Empathy and Ambition: George Augustus Robinson’s Friendly Mission". Emotions: History, Culture, Society 3, n.º 1 (6 de junio de 2019): 72–93. http://dx.doi.org/10.1163/2208522x-02010040.
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Abstract Fear beset the settler community of Van Diemen’s Land throughout the 1820s as Aboriginal resistance to European dispossession intensified, a period referred to as the Black War. Representative of the emerging obligation into the 1830s to treat Indigenous people across the British imperial world more kindly, George Augustus Robinson presents a contradictory figure during this tumultuous period. Decrying the depravity of his fellow settlers and their servants, Robinson adapted the conciliatory agenda of Lieutenant-Governor George Arthur in forming the Friendly Mission, a roving missionary enterprise involving Aboriginal people in the task of their own pacification and exile. At once an insight to the sincere emotional connection he felt with his mission subjects, Robinson’s Friendly Mission journals also embody the deep contradictions of British humanitarian governance and its complicity in the logic of elimination it sought to challenge.
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Essertel, Yannick. "La pédagogie de l’ évangélisation des Noirs d’ Afrique selon la congrégation du saint-Esprit de 1841 à 1930". Social Sciences and Missions 29, n.º 1-2 (2016): 1–36. http://dx.doi.org/10.1163/18748945-02901001.
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In the nineteenth century, François Libermann, a converted Jew who became a priest, is attracted by the ministry to the Black people of the French Colonies and Africa. Having obtained a mission site in Guinea, he sent his first vicar apostolic, Benoît Truffet, who set up the beginnings of a pedagogy of Pauline evangelization, according to the will of Libermann. In 1930, about eighty years later, the Directory for Missions, under the leadership of Bishop Alexandre Le Roy, was an indispensable summary of missionary teaching methods developed by the Holy Ghost Fathers in Africa. After analyzing it, we outline a two-step process. The first step is that of the Pauline insertion, “all in all” marked by kenosis, learning of indigenous languages and the insertion of the missionary in local life. The second step is that of inculturation which consists in making use of the culture as a vehicle for the new faith, then in practising a hermeneutics of cosmogonies and finally in establishing a suitable pastoral approach which should lead to the emergence of a native clergy. This process corresponds to that applied in Oceania.
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Santana, José L. "To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654". Religions 12, n.º 5 (11 de mayo de 2021): 334. http://dx.doi.org/10.3390/rel12050334.
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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology.
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Suess, Paulo. "Para um novo paradigma da missão no atual contexto da América Latina e do Caribe. Com Aparecida além de Aparecida". Revista Eclesiástica Brasileira 68, n.º 272 (4 de abril de 2019): 870. http://dx.doi.org/10.29386/reb.v68i272.1412.
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Partindo da “natureza missionária” do Povo de Deus que Aparecida retoma do Vaticano II, o Autor afirma que o discipulado missionário é existência “normal” e “ordinária” dos batizados. Essa existência missionária recebe seus contornos da contextualidade, universalidade, pluralidade, unidade e gratuidade do labor missionário, e aponta a) para os mecanismos que despistam o escândalo moral, dando a impressão de que a miséria, a exploração e a injustiça são (tecnicamente) superáveis, e b) para a transformação estrutural e a conversão pessoal, que possibilitam a construção de um mundo no qual todos se reconheçam como filhos de Deus, unidos nas lutas solidárias pela redistribuição dos bens e pelo reconhecimento dos outros.Abstract: Starting from the “missionary character” of God’s People that Aparecida resumed after the Vatican II, the Author affirms that the missionary discipleship is the “normal” and “ordinary” existence of the baptized. This missionary existence receives its contours from the context, the universality, the plurality, the unity and the gratuity of the missionary work that points to a) the mechanisms that attempt to hide the moral scandal that result from the fact that poverty, exploitation and injustice are (technically) surmountable. And b) the structural transformation and personal conversion that make possible the construction of a world in which everyone see themselves as children of God, united in the joint struggle for the redistribution of goods and for the acceptance of the other.
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Brock, Peggy. "Missionaries as Newcomers: A Comparative Study of the Northwest Pacific Coast and Central Australia". Journal of the Canadian Historical Association 19, n.º 2 (23 de julio de 2009): 106–25. http://dx.doi.org/10.7202/037750ar.
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Abstract Missionaries have generally been treated as a special category of person. Unlike other people who have uprooted and moved to alien lands and societies, they are thought to do so at great personal sacrifice enabling them to spread the Christian word. This paper argues that despite their religious calling missionaries went through similar processes of adjustment as other newcomers who migrated to new lands and societies. The paper analyses the responses of missionaries in two contrasting environments: the northwest Pacific coast, and central Australia. It concludes that the nature of the adjustments missionaries made as newcomers were not determined by their personalities or the policies of the agencies that employed them as much as they were influenced by the societies and environments in which they found themselves. The rhetoric that surrounded nineteenth-century missionary work was premised on an assumption that missionaries were exceptional. A detailed examination of missionary responses to the Pacific northwest of Canada and central Australia reveals that missionaries had much in common with other people who found themselves in new circumstances, among new peoples, and in new places.
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De Melo Costa Junio, Omundsen y Éverton Nery Carneiro. "The Identity of New People in Darcy Ribeiro's Work Brazilian People". Technium Social Sciences Journal 44 (9 de junio de 2023): 521–33. http://dx.doi.org/10.47577/tssj.v44i1.8873.
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The present research explores Darcy Ribeiro's contributions about the identity of the Brazilian people, which emerges as an identity of new people, as something that previously had no parallels, since it is the result of the historical processes of colonization and miscegenation. In this sense, this article uses basic research, based on a qualitative approach, with a search through bibliographical research, to try to understand the identity of a people who went through a process of not recognizing themselves as Portuguese, nor black African and nor indigenous, which is born from the harsh violence provoked at the beginning of the history of terra brasilis, when the colonizers arrived. Key concepts and even Darcy Ribeiro's own bibliography are explored in order to understand the notions of identity, culture, education, emancipation and construction of the Brazilian People. It is assumed, above all, that the Brazilian people, who are not the result of a racial democracy, but of the intersection of the white Portuguese, black African and indigenous matrices originating in the land of Brazil, demanding action in favor of the integration of all these people in the scope of educational training, citizen recognition and the realization of their prerogatives of dignity - in contrast to exclusion and inequalities.
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Ēce, Kristīna. "Anna Irbe un misijas darbs Karunagarapuri". Ceļš 71 (15 de diciembre de 2020): 37–47. http://dx.doi.org/10.22364/cl.71.03.
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This year, we celebrate the 130th anniversary of the birth of Latvian missionary Anna Irbe (1890–1973). She was an extraordinary woman and one of the first missionaries that went from Latvia into the mission field in Southern India. This paper examines her approach to missionary work, which was very innovative at the time and quite successful. It also discusses Irbe’s motives and philosophy of missionary service. Irbe very strongly stood against the theology of mission of the time, which held that Western missionaries were the ones bringing the culture to the poor heathens. She very acutely recognized that many of the Westerners, including some missionaries, held a supremacy attitude. She was willing to learn – she acquired the Tamil language, sought to understand the culture, differences in the caste system, and the attitudes of fellow missionaries. From her observations, she made a decision to do everything with an Indian style so that her work would not be considered foreign by local beneficiaries of the mission, which allowed her to be very successful in her ministry. Soon after the start of her ministry, Irbe developed a “Latvian village in India” called Karunagarapuri, which is located in the Coimbatore area, Tamil Nadu state. The name of the village means “The village of the most merciful God.” Irbe also recognized that the Gospel was always connected with culture, and therefore she was very open to discover and learn new things about Indian culture by visiting various temples and museums and meeting people of different castes. She was very open to ecumenism and was ready to use any opportunity to see where signs of God’s mercy could be noticed. During her ministry, she tried to fully identify with the local people, which was not the most common attitude among missionaries of that time. Overall, Irbe’s mission service and sacrifice brought plentiful fruit and it could be said that in her attitude and love towards the people of India, she was an extraordinary woman ahead of her time
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Bonfiglio, Angela Marie. "On Being Disrupted: Youth Work and Black Lives Matter". Journal of Youth Development 12, n.º 1 (4 de abril de 2017): 108–25. http://dx.doi.org/10.5195/jyd.2017.487.
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Youth workers are constantly figuring out how to respond to their young people, especially in times of disruption. The Black Lives Matter movement came close to home in the aftermath of the shooting by police of Jamar Clark, a young black man in north Minneapolis. This article is a reflection on the tensions that six area youth workers faced and the variety of roles that they played in working with their young people. The goal of this paper is to inspire other youth workers to be bold to act in times of disruption in order to support their young people and challenge the systems that impact them.
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Skjelmo, Randi. "Fire tekststykker knyttet til samemisjonæren Thomas von Westen 1716-1723". Sjuttonhundratal 14 (19 de diciembre de 2017): 85–105. http://dx.doi.org/10.7557/4.4157.
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Four Texts Concerning Thomas von Westen's Mission among the Sámi 1716-1723.Thomas von Westen (1682-1727) was responsible for a mission concerning the Sámi population in Norway in the early Eighteenth-Century. The mission was initiated by the Danish-Norwegian King Frederik 4th and the Society for Promoting Lutheran Christianity in Copenhagen 1715. von Westen wrote a significant number of documents concerning the mission. These documents comprise instructions, reports, public correspondence, personal letters and statements. This article concerns four of these texts; a letter to the parish that von Westen worked in when he was appointed leader of missionary work (1716), a letter to the Society for Promoting Lutheran Christianity (1718), the Nærøy manuscript (1723) and finally a letter concerning the establishment of connections to ecclesiastical authorities in Swedish Lapland (1723). Thomas von Westen’s writings reflect his engagement in the mission, his preaching and how he introduced Christianity to the Sámi people by guiding them to personal consciousness and public confession. His documents reflect both his own ambitions and the public interest in the missionary work.