Bibliografie tematiche / United Brethren Missionary Society

Letteratura scientifica selezionata sul tema "United Brethren Missionary Society"

Autore: Grafiati

Pubblicato: 26 luglio 2024

Ultima modifica: 27 luglio 2024

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Articoli di riviste sul tema "United Brethren Missionary Society"

DeBernardi, Jean. "Pietism, the Brethren Movement, and the Globalization of Evangelical Christian Practice". Journal of Early Modern History 26, n. 1-2 (3 marzo 2022): 124–45. http://dx.doi.org/10.1163/15700658-bja10004.

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Abstract This paper explores the influence of Pietism on the radical evangelical Christian movement known as the Open Brethren movement. In the 1830s, Anthony Norris Groves (1795–1853) met with German Lutheran missionary Karl Rhenius in India and praised his methods, which included support for indigenous Christian leaders and the independent churches that they led. Karl Gützlaff promoted similar methods in China and influenced wealthy London Brethren to found the China Evangelization Society (CES) in 1850. The CES founders also took the Moravians as a model, noting that a single congregation had launched a global missionary movement that had perpetuated itself from generation to generation. Although they had no formal relationship with the Moravian United Brethren, the Open Brethren knew of their work and that of Pietist institutions like the Francke Foundations both through personal contacts and publications. This paper utilizes the concept of “ensampling” to analyze the ways that Open Brethren founders modeled their work on practices that Pietist missionaries and philanthropists had developed in the long eighteenth century.

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Berning, J. M. "United Albany Brethren benefit society". New Contree 16 (10 luglio 2024): 6. http://dx.doi.org/10.4102/nc.v16i0.764.

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In the last century friendly "societies" offered men a form of insurance by the establishment of common funds from which payments could be made to members in time of sickness or other troubles; they also offered convivial activity and good fellowship at meetings. The United Albany Brethren Benefit Society was a Grahamstown example of these societies. It was founded by British settlers in 1828, and came to occupy a special position in the city and surrounding areas as one of the earliest local institutions and one closely identified with the history of Grahamstown and the Albany settlement. Skilled artisans made up the bulk of the membership, though some went on to positions of considerable importance. The Society survived all the problems of the 19th century but seems to have succumbed finally to the upheavals of the Anglo-Boer War of 1899-1902.

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Ogundiwin, Babatunde A. "An 1853 Map of the Yoruba Country". Social Sciences and Missions 34, n. 3-4 (2 dicembre 2021): 391–423. http://dx.doi.org/10.1163/18748945-bja10029.

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Abstract This paper examines an 1853 map of Yorubaland that reflects the evangelisation discourse of the American Southern Baptist Convention. Starting from 1845, the SBC began an evangelical drive towards the ‘saving’ of Africans in West Africa as a form of self-compensation in their attempt to prove that they were not against ‘Black Africans’ in the United States. Yet there were geographical notions of distinguishing Africans to be converted but these views of the white Southern Baptist brethren were reframed owing to field experiences of the missionary-explorer in the early 1850s. Drawing on a critical cartographic approach, this article argues that this map was culturally constructed. This study explores the map construction within the contexts of evangelical zeal, the preconceived geographical theories of West Africa, and exploratory accounts of Thomas Bowen. Consequently, the article reveals the interconnectedness of the church, the missionary-explorer, African informants and the mapmaker in geographical knowledge production. As a result, the study concludes that an ideological perspective reflects in cartographic knowledge presented on the map.

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Witmer, Andrew. "Agency, Race, and Christianity in the Strange Career of Daniel Flickinger Wilberforce". Church History 83, n. 4 (dicembre 2014): 884–923. http://dx.doi.org/10.1017/s0009640714001164.

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For several decades, agency has been a central concept in the historical study of Christian missions, yet it remains more frequently invoked than analyzed. This article explores the formulation of evangelical protestant beliefs about human agency in the context of efforts to evangelize the world. It does so by examining the fraught relationship between a Sierra Leonean Christian missionary named Daniel Flickinger Wilberforce and the United Brethren in Christ, an American denomination that first championed and later disfellowshipped him. Wilberforce experienced a fleeting American celebrity during the late nineteenth and early twentieth centuries, largely because his story could be told to promote competing interpretations of African agency. This article details the temporal and spatial components of evangelical conceptions of heathenism and human agency, their use by Wilberforce, and their collision with notions of human nature grounded in scientific racism. It draws on private and public interpretations of Wilberforce's story, including his dramatic fall from favor among his evangelical supporters, to argue that historical constructions of agency informed and were shaped by missionary activity. The recovery of Wilberforce's story, and of the debates that swirled around him, advances a new way of studying the relationship between agency and Christian missions.

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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. 1 (gennaio 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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Lelaona, Yohanes Antonius. "Antara Strategi dan Siasat Misi SVD Distrik Sumut". Perspektif 12, n. 1 (1 giugno 2017): 45–59. http://dx.doi.org/10.69621/jpf.v12i1.86.

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Based on his personal experiences in North Sumatra, the writer offers in this article some insightful ideas in doing mission and being missionary crossculturally. First of all, every missionary should realise himself as guest in any mission field. What is important for a guest is just learning to know the local people and their cultural values. As a Divine Word Missionary, the writer underlines the legacy of St. Arnold Janssen, the founder of the Society of the Divine Word, namely interculturity. Internally, members of the Society are united from various ethnic groups, languages, and cultures into a fertile and dynamic community. Externally, everybody has been trained and conditioned to be able to adjust himself into any new cultural milieu. Involve in mission such as in North Sumatra, every new missionary is expected to open himself to the Batak culture. To be a good missionary among the Batak, then, one must know quite well the Batak cultural values and speak their language. There is no other strategy for being a good missionary, namely a good preacher, than to first of all be a good learner, a good disciple. That is what exactly means an intercultural person.

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Van der Water, D. "The United Congregational Church of Southern Africa (UCCSA) - A case study of a united and ecumenical church". Verbum et Ecclesia 22, n. 1 (11 agosto 2001): 149–57. http://dx.doi.org/10.4102/ve.v22i1.629.

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In this article, the ecumenical heritage of the United Congregational Church of Southern Africa is described by the General Secretary of that church. The early history of the UCCSA, related to the London Missionary Society, created a sense of self-awareness that led to the unification of racially divided congregational churches during 1967. This set the ground for the active involvement of the UCCSA in the political liberation processes in Southern Africa. In addition, the UCCSA 's continued exploration of further ecumenical endeavours is traced. The covenental theology of the UCCSA forms a unifying thread throughout these processes.

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Hilliard, David. "The Making of an Anglican Martyr: Bishop John Coleridge Patteson of Melanesia". Studies in Church History 30 (1993): 333–45. http://dx.doi.org/10.1017/s0424208400011803.

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Since the beginning of Anglican missionary activity in the southwest Pacific in the mid-nineteenth century, fifteen European missionaries and at least seven Pacific Islanders have died violently in the course of their work. In that same region, comprising island Melanesia and New Guinea, Roman Catholics, Presbyterians, Methodists, and the London Missionary Society [L.M.S.] have each had their honour roll of martyrs. Three of these have achieved a measure of fame outside the Pacific and their own denomination: John Williams of the L.M.S., killed at Erromanga in Vanuatu (formerly the New Hebrides) in 1839; James Chalmers, also of the L.M.S., killed in New Guinea in 1901; and John Coleridge Patteson, Missionary Bishop of Melanesia and head of the Melanesian Mission, killed in 1871. Patteson has been the subject of more than fifteen biographies (several of them in German and Dutch), in addition to essays in collections on English missionary heroes, scholarly articles, and pamphlets for popular consumption. In Anglican churches in England, Australia, New Zealand, the United States, and elsewhere he is commemorated as missionary hero in memorial tablets and stained-glass windows.

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Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism". Expository Times 131, n. 10 (15 ottobre 2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

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

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Wessman, Robert Aaron. "The church’s witness in a secular age: A Hauerwasian response to privatized and individualized religion". Missiology: An International Review 45, n. 1 (17 ottobre 2016): 56–66. http://dx.doi.org/10.1177/0091829616673400.

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Stanley Hauerwas has been noted for his theology of missionary “witness.” However, his theology is not uncontroversial. Of late, it is argued that his theology of witness does not often, or sufficiently, attend to the nature and complexity of belief for those people who live in contemporary, Western society. Part of this complexity, as highlighted by various sociologists and theologians, is that religion has become individualized and privatized. These are serious challenges to the church’s engagement with contemporary society, which Hauerwas does not always seem to adequately address. It will be the purpose of this article, however, to attempt to overcome this lacuna in Hauerwas’s theology, and explore if, and how, his theology might serve as a response to some of the specific challenges arising out of the growing trend towards “privatized religion” in the United States. This will be accomplished by bringing into dialogue Hauerwas’s later work on witness, with some of the sociological insights provided by Charles Taylor and Robert Wuthnow. It will be argued that Hauerwas’s theology of witness, though incomplete, does provide insights that might be helpful to the church in her missionary efforts in the United States.

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Tesi sul tema "United Brethren Missionary Society"

Fetters, Luke S. "The Church of the United Brethren in Christ support of the community education work of Moy Ling among the Chinese in Portland, Oregon, 1882-1931 : implications for a missiological understanding of partnership". Virtual Press, 2005. http://liblink.bsu.edu/uhtbin/catkey/1325991.

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Set in the context of the Chinese Exclusion Acts, the Woman's Missionary Association (WMA) of the Church of the United Brethren in Christ supported the community education and evangelistic work of Moy Ling in Portland, Oregon, from 1882 until his death in 1926.Moy immigrated to the United States in 1872 at the age of 19. Settling in Portland, Moy worked as a household servant for General Oliver Otis Howard who was stationed in Portland as commander of the Department of the Columbia from 1874 to 1880. Howard was instrumental in Moy's conversion to Christianity. Moy opened a night school for the Chinese community of Portland in 1877. In 1882, Moy came in contact with Bishop Nicholas Castle who brokered a partnership between Moy and the WMA. Over the next half century, the Portland Chinese Mission made important contributions to the education of the Chinese immigrant communities in Portland, established the Kwan Hing Church, and shaped the attitudes of a generation of United Brethren members toward the Chinese.The United Brethren Church experienced a schism in 1889, dividing into the New Constitution and Old Constitution branches. Moy was instrumental in the establishment of United Brethren missions in Guangzhou, China, for both branches of the church. In 1889, Moy traveled to China with a New Constitution delegation to open a mission in Guangzhou. In 1924, Moy introduced the Old Constitution WMA to Chiu Yan Tsz, a professor at Canton Christian College in Guangzhou, who then founded the Old Constitution mission in China.Moy sought to influence United States immigration policy. His relationship with Howard developed into a lasting friendship, and they kept in contact for over 30 years. Letters between the two men show that Moy, together with a group of Portland merchants, engaged Howard to use his national reputation to advocate against the permanent congressional renewal of the Geary Act in 1902.The relationship between Moy and the WMA displayed characteristics which are consistent with current missiological definitions of healthy partnership. Such characteristics, as described by Luis Bush, include autonomy, trust, agreed-upon expectations, complementary resources, and mutual goals.
Department of Educational Studies

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Libri sul tema "United Brethren Missionary Society"

Smith, Joseph M. A guide to materials related to the United Christian Missionary Society. Nashville, Tenn: Disciples of Christ Historical Society, 1987.

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Society, Church Missionary, a cura di. The Church missionary atlas: Containing maps of the various spheres of the Church Missionary Society, with illustrative letter-press. [London?]: Church Missionary House, 1985.

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Kumaradoss, Y. Vincent. Robert Caldwell, a scholar-missionary in colonial South India. Delhi: ISPCK, 2007.

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Brown, Steven J. "as a grain of mustard seed": a history of the women's organizations of Westminister United Church, Orangeville and its Methodist and Presbyterian ancestors. Orangeville, Ont: Morrow Hill Research, 1986.

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Spring, Gardiner. Memoir of the Rev. Samuel J. Mills: Late missionary to the south western section of the United States, and agent of the American Colonization Society, deputed to explore the coast of Africa. New York: New York Evangelical Missionary Society, 1989.

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Everest, Malinda Mae Yoder. My first ninety years. [Napannee, IN]: Printed by Evangel Press, 1999.

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Ellis, Kathi, e Marji Tuell. A Holy enthusiasm: What could we do without it? : women of the Pacific and Southwest Conference, the United Methodist Church, California-Pacific Desert Southwest. A cura di Grumbein Dorothy e Ray Clara Mae. Place of publication not identified]: [publisher not identified], 1985.

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1870-1948, Kelley Francis Clement, e Catholic Church Extension Society of the United States of America, a cura di. The first American Catholic Missionary Congress: Held under the auspices of the Catholic Church Extension Society of the United States of America : containing official proceedings. Chicago, Ill: J.S. Hyland, 1986.

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Rohrer, James R. Keepers of the covenant: Frontier missionsand the decline of Congregationalism, 1774-1818. New York: Oxford University Press, 1995.

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Rohrer, James R. Keepers of the covenant: Frontier missions and the decline of Congregationalism, 1774-1818. New York: Oxford University Press, 1995.

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Capitoli di libri sul tema "United Brethren Missionary Society"

"Constitution of the Waterloo Missionary Society". In New York's Burned-over District, a cura di Spencer W. McBride e Jennifer Hull Dorsey, 79–82. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0008.

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This chapter introduces the Christians who organized dozens of missionary societies in the United States during the nineteenth century, supporting either foreign or domestic missions. It talks about the Christians in central and western New York that organized several missionary societies of their own in the early 1800s. It also highlights that several citizens of Waterloo, New York, formed a missionary society on October 27, 1817, as a branch of the General Missionary Society of the Western District of the State of New York. The chapter describes how the Waterloo Missionary Society held quarterly meetings at which members or visitors would speak about Christian missions. It features the constitution of the branch in Waterloo, which is representative of similar missionary societies that formed throughout the Burned-over District.

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Ruiwen, Chen. "The Social Contributions of a Chinese Anglican Woman Intellectual". In Christian Women in Chinese Society, 201–22. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0010.

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The author’s great-grandmother, Zhan Aimei, was born into a peasant family in rural Fujian and educated by British missionaries, becoming a Christian teacher, wife and mother. The trajectory of her life provides rare insight into the fruits of Anglican missionary work from a Chinese perspective. Zhan Aimei married a missionary-trained doctor, Lin Dao’an, and had ten children, the oldest of whom, Lin Buji, studied in the United States and became dean of Christ Church Cathedral and president of Trinity College Fuzhou. The author uses documents, interviews and missionary accounts to recreate the extraordinary life of an ordinary woman.

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Laderman, Charlie. "The Missionary Solution". In Sharing the Burden, 80–110. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190618605.003.0004.

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This chapter examines the attempt by American missionaries to help remold the Ottoman state into a constitutional political system in the aftermath of the 1909 Young Turk Revolution. It explains why Americans, who had long regarded their missionaries as humanitarian aid agents helping to support and uplift the Armenians through their mission stations, now looked to them to extend their “civilizing mission” across the Empire. It explores the growth of the Protestant missionary lobby in the United States and the ways in which it developed support for an attempt to build a civil society in the Ottoman Empire that would ensure security for the Armenians within a reformed Ottoman polity. It explains why missionaries and their supporters viewed this as part of a larger mission to spread Christian ideals and representative government around the world alongside British evangelists. Missionary dreams of a new Ottoman nation collapsed when, amidst World War One, the Ottoman Armenians faced wholesale destruction. This chapter concludes by exploring how Woodrow Wilson’s administration and the missionaries responded to this “Crime Against Humanity,” and why their determination to maintain American neutrality so infuriated Theodore Roosevelt. It examines how the missionary lobby pioneered an unprecedented relief operation, and worked in partnership with the leading British champion of the Armenians, James Bryce, to publicize the atrocities and plan for Armenia’s ultimate liberation from Ottoman rule.

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Ashford, Evan Howard. "United We Stand". In Mississippi Zion, 93–120. University Press of Mississippi, 2022. http://dx.doi.org/10.14325/mississippi/9781496839725.003.0005.

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The chapter examines the spread of the Jim Crow mentality at the local and state level and the cementing of anti-Black apparatuses to halt Black progression. The chapter continues to show how landowning, community building, and education paved the way for the county's Black citizens to collectively subvert redemption efforts stemming from Mississippi's 1890 Constitutional Convention and the continued assault on Black education through equitable teacher's pay between the races. The chapter also highlights the individual tensions and collaborations between the races to bring subtle nuances to race relations within a period typically associated with racial animosity. Organizations such as the Women's General Baptist Missionary Society, the Colored Inter-State Press Association, Central Mississippi College, and the Attala County Colored Teacher's Institute and individuals such as William A. Singleton, Alice Alston, and Albert Poston are detailed to examine how individuals operated, either individually or within organizations, during the decade of attempted efforts to create a national organization for African American civil rights.

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Costa, Emilia Viotti da. "The Fiery Furnace". In Crowns of Glory, Tears of Blood, 87–124. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195082982.003.0003.

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Abstract The conflicts between missionaries and colonists that led to the tragic events of 1823 started fifteen years earlier, when the first missionaries of the London Missionary Society arrived in Demerara. They came deeply ignorant of the protocols and the unspoken rules of a slave society, and with their heads full of notions that were likely to provoke the colonists’ outrage and to aggravate the tensions that pitted masters and managers against slaves, and colonists against the mother country. In their day-to-day dealings with slaves, masters, managers, and royal authorities, the missionaries generated irritation on the part of the authorities, loyalties among slaves, and hatred among masters. Increasingly threatened by the new economic and ideological trends in the mother country and fearful of losing control over their slaves, the colonists vented their anger on the missionaries. A close examination of their interaction not only sheds light on the process that led to Smith’s indictment, but also helps to explain some of the circumstances that led to the rebellion. Before the LMS sent John Wray to Demerara, no one had given “religious instruction” to the slaves. In 1794, British Methodists had applied to the government of the United Provinces for permission to send missionaries, but the Court of Policy refused.Some time later, in 1805, when a Methodist missionary from Nevis approached the governor about settling in the colony to preach to slaves, he was told to leave on the first ship.

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Desmond, Ray. "Botanical Research Begins". In The European Discovery of the Indian Flora, 39–51. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198546849.003.0004.

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Abstract In December 1771 Linnaeus was pleased to inform his friend, John Ellis, a London merchant, that his former pupil, Johann Koenig, had ‘found a lot of new things in Tranquebar’ in India. Tranquebar, a coastal town some 150 miles south of Madras, had been leased by the Danish East India Company from the Raja of Tanjore in 1620. Prosperity always eluded it and eventually in 1845 the Danes sold it without regret to the British. The natural history interests of some of the missionaries stationed there provided a focus for botanical activity among Europeans in the south. A Protestant Moravian mission, directed from Halle University in Saxony with the co-operation of the Danes, had been operating in Tranquebar since 1702. It would be reasonable to suppose that botanizing was only taken up seriously by some of the missionaries or ‘United Brethren’ as they called themselves, after Koenig’s arrival there in 1768 as surgeon. He initiated them in Linnaean methodology; they exchanged specimens, formed a herbarium, named plants which until experience gave them confidence they did collectively, applying the word ‘nobis’ (named by all of us) to their plant labels. They sent plants to their European correspondents including Joseph Banks in London. In 1788 the Tranquebar Society, a learned society modelled on the recently formed Asiatic Society in Calcutta, attracted naturalists as well as orientalists, linguists, and historians. The m1Ss10naries were some of its most active members; one of their number, Christoph Samuel John, contributed several papers on the local flora.

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Campbell, James T. "Stretch Forth Thy Hands". In Songs of Zion, 103–38. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195078923.003.0004.

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Abstract In 1892, one hundred years after Richard Allen and his comrades walked out of Philadelphia’s St. George’s Methodist Church, a group of black Methodists in Pretoria, South Africa, withdrew from the Wesleyan Methodist Missionary Society and established an independent African Methodist church. They called their movement the Ethiopian Church, or Tiyopia, after the prophecy of African redemption in Psalms 68. Through a seemingly providential series of contingencies and chance encounters, the leaders of the South African Ethiopian Church came into contact with Bishop Henry Turner and the leaders of the African Methodist Episcopal Church in the United States. In 1896 the Ethiopians were formally accepted into the AME connection. The chapter which follows examines the history of the Ethiopian Church from its origins in nineteenth-century European missions through its amalgamation with the AME Church. In effect, the chapter charts the other side of the looking glass, exploring the origins and politics of African independent churches, as well as African Christians’ complex reflections on the subject of black America. At the same time, it represents an attempt to repopulate “Ethiopianism,” to give historical specificity and human faces to a movement that is too often treated as a kind of generic African phenomenon.

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Rapporti di organizzazioni sul tema "United Brethren Missionary Society"

Lyzanchuk, Vasyl. COMMUNICATIVE SYNERGY OF UKRAINIAN NATIONAL VALUES IN THE CONTEXT OF THE RUSSIAN HYBRID WAR. Ivan Franko National University of Lviv, febbraio 2021. http://dx.doi.org/10.30970/vjo.2021.49.11077.

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The author characterized the Ukrainian national values, national interests and national goals. It is emphasized that national values are conceptual, ideological bases, consolidating factors, important life guidelines on the way to effective protection of Ukraine from Russian aggression and building a democratic, united Ukrainian state. Author analyzes the functioning of the mass media in the context of educational propaganda of individual, social and state values, the dominant core of which are patriotism, human rights and freedoms, social justice, material and spiritual wealth of Ukrainians, natural resources, morality, peace, religiosity, benevolence, national security, constitutional order. These key national values are a strong moral and civic core, a life-giving element, a self-affirming synergy, which on the basis of homogeneity binds the current Ukrainian society with the ancestors and their centuries-old material and spiritual heritage. Attention is focused on the fact that the current problem of building the Ukrainian state and protecting it from the brutal Moscow invaders is directly dependent on the awareness of all citizens of the essence of national values, national interests, national goals and filling them with the meaning of life, charitable socio-political life. It is emphasized that the missionary vocation of journalists to orient readers and listeners to the meaningful choice of basic national values, on the basis of which Ukrainian citizens, regardless of nationality together they will overcome the external Moscow and internal aggression of the pro-Russian fifth column, achieve peace, return the Ukrainian territories seized by the Kremlin imperialists and, in agreement will build Ukrainian Ukraine.

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