Gotowe bibliografie tematyczne / Australian Catholic Missionary Movement

Gotowa bibliografia na temat „Australian Catholic Missionary Movement”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 19 lutego 2022

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Artykuły w czasopismach na temat "Australian Catholic Missionary Movement"

Avella, Steven M. "Book Review: The Missionary Movement in American Catholic History". International Bulletin of Missionary Research 23, nr 1 (styczeń 1999): 38–39. http://dx.doi.org/10.1177/239693939902300113.

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Scherer, James A. "Book Review: The Missionary Movement in American Catholic History". Missiology: An International Review 28, nr 4 (październik 2000): 516–17. http://dx.doi.org/10.1177/009182960002800424.

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Wu, Albert. "In the shadow of empire: Josef Schmidlin and Protestant–Catholic ecumenism before the Second World War". Journal of Global History 13, nr 2 (21.06.2018): 165–87. http://dx.doi.org/10.1017/s1740022818000037.

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AbstractThis article examines the life and ideas of Josef Schmidlin, the founder of Catholic ‘missionary science’ and the most influential German Catholic missionary theorist of the first half of the twentieth century. An admirer of the German Protestant missionary theologian Gustav Warneck, Schmidlin often appears in the historiography as a forerunner of the Protestant–Catholic ecumenical collaboration that emerged after the Second World War. Yet a close examination of his writing reveals a vigorous critic of Protestantism and the Protestant ecumenical movement. A sceptic of transnational missionary organizations, he remained a firm supporter of the German nation and imperial project. This article gestures towards both the continuities and the discontinuities between the early attempts at fostering confessional cooperation between Protestants and Catholics and the later iterations. It also examines how nineteenth-century entanglements between missions and empire shaped the ideas of Catholic missionary theory during the interwar years.

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Carbonneau, Robert E. "The Missionary Movement in American Catholic History by Angelyn Dries, O.S.F." Catholic Historical Review 85, nr 2 (1999): 327–28. http://dx.doi.org/10.1353/cat.1999.0122.

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Rozanski, Jaroslaw. "Communist Authorities and Missionary Activities in Poland, 1945-1990s". Social Sciences and Missions 22, nr 2 (2009): 292–310. http://dx.doi.org/10.1163/187489309x12526436578813.

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AbstractMissionary activities were very strong in Poland before the Second World War. The establishment of a Communist regime after 1945 led to a break in the number of missionaries sent worldwide and, soon after, to a liquidation of all missionary institutions in the country. Because the Catholic Church was very strong, the state did not dare to launch an immediate and frontal attack on the church until 1947. From 1948 however, a full-blown campaign against the church began with nationalization, imprisonments and prohibitions, notably of mission activities. After 15 years, however, some forms of compromise between church and state began to appear. This allowed the Church to rebuild its missionary movement – as of 1965. The year 1980 saw the emergence of the Solidarity movement and the begining of the unmaking of Communism. It led to a revitalization of missionary activities and a normalization of church and state relations, particularly after 1989. The present article describes these developments, establishes a chronology and tries a first causal explanation of the decline and subsequent return of missions in Poland. It also looks at the inheritance of the Communist period for the Catholic Church in Poland.

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Judd, Stephen. "The Seamy Side of Charity Revisited: American Catholic Contributions to Renewal in the Latin-American Church". Missiology: An International Review 15, nr 2 (kwiecień 1987): 3–14. http://dx.doi.org/10.1177/009182968701500201.

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The article attempts to examine the contemporary Catholic missionary movement in Latin America in light of a new reading of Ivan Illich's controversial article, “The Seamy Side of Charity,” written in 1967. Contributions by the American missioner to the renewal of the Latin-American church and the raising of missionary consciousness are highlighted. These contributions stem from particular commitments to the poor in the peripheral areas of Latin America, and reveal aspects of the American national character in overseas cross-cultural mission.

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Judd, Stephen P. "Toward a New Self-Understanding: The U.S. Catholic Missionary Movement on the Eve of the Quincentennial". Missiology: An International Review 20, nr 4 (październik 1992): 457–68. http://dx.doi.org/10.1177/009182969202000403.

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This article takes as its starting point the presence and evolving role of U.S. Catholic missioners in Latin America. The occasion of the 500 Years Commemoration provides an opportunity to reconsider this contemporary movement and its contribution to forging a church from the perspective of the poor in Latin America. It examines those internal and external factors that have shaped a new way of doing mission based on a recognition of “otherness” and develops some of the motivations that are unique to the North American experience. Awareness of these contributions together with challenges that arise out of the present moment form the backdrop for what is envisioned as an ongoing attempt to articulate the U.S. Catholic missionary movement both in Latin America and the United States.

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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*". Pneuma 34, nr 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.

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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibiting the charismatic gifts for the period 1853 to 1900 challenges the dominant Lancaster interpretation. This evidence also argues for a direct historic link between Australian Pentecostalism and the charismata of Edward Irving and the nascent Catholic Apostolic Church in 1830s London.

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Tollebeek, Jo, i Ruben Mantels. "Highly Educated Mission: The University of Leuven, the Missionary Congregations and Congo, 1885-1960". Exchange 36, nr 4 (2007): 359–85. http://dx.doi.org/10.1163/157254307x225034.

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AbstractThis article discusses the relationship between the Catholic University of Leuven and the missionary congregations during the period when they were involved in the Belgian colony of the Congo. Their relationship was successful and longstanding, thanks to local networks and interaction between the two institutions, as well as to their shared values and complementary strengths. The forms of cooperation in which they engaged ranged widely, from setting up student missionary movements and teaching programmes for missionaries to providing agricultural and medical university support at the mission stations; and from studying the colonial language experience of the missionary to large-scale cooperation as was the case with Lovanium. These examples indicate that the partnership was active both in Leuven and in the Congo. The missionary archives, however, reveal that the colonial reality could differ from the image that was created in official language and propaganda. From 1955 onwards, as the movement for independence was gaining strength, the process of decolonization set in and the cooperation collapsed.

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Chesnut, R. Andrew. "A Preferential Option for the Spirit: The Catholic Charismatic Renewal in Latin America's New Religious Economy". Latin American Politics and Society 45, nr 1 (2003): 55–85. http://dx.doi.org/10.1111/j.1548-2456.2003.tb00232.x.

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AbstractThe Catholic Charismatic Renewal (CCR), the Latin American church's largest and most dynamic lay movement, demands scholarly attention for its extraordinary appeal among Catholic laity and its unanimous approval by national episcopacies. If the church is finally using mass media and other Protestant techniques for evangelization, it is because of the Charismatics, whose missionary zeal rivals that of their chief competitors, the Pentecostals. This study uses the tools of religious economy to analyze the reasons for the Renewal's rapid growth and acceptance. In attempting to explicate the CCR's success, the study also examines the major ecclesial trends during the movement's three decades in Latin America.

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Rozprawy doktorskie na temat "Australian Catholic Missionary Movement"

Rue, Rev Charles Douglas, i res cand@acu edu au. "Journey to the Margins: the Contribution of the Missionary Society of St Columban to the theory and practice of overseas mission within the Australian Catholic Church 1920-2000". Australian Catholic University. School of Arts and Sciences, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp24.29082005.

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This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.

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Runnoe, Mary Jo. "Building a movement the Volunteer Missionary Movement /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Hood, Susan M. "Prayer of a missionary people". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Cliff, Norman Howard. "A history of the Protestant movement in Shandong province, China, 1859-1951". Thesis, University of Buckingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343518.

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Lyons, Larry L. "Redeeming culture an examination of the methodology and effectiveness of the Irish missionary movement with their application to contemporary urban ministry /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Książki na temat "Australian Catholic Missionary Movement"

The missionary movement in American Catholic history. Maryknoll, N.Y: Orbis Books, 1998.

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The Irish missionary movement: A historical survey, 1830-1980. Dublin: Gill and Macmillan, 1990.

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Wasps, tykes and ecumaniacs: Aspects of Australian sectarianism 1945-1981. Brunswick East, Vic: Acorn Press, 2008.

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The missionary movement of the 19th and 20th centuries and its encounter with India: A historico-theological investigation with three case studies. Frankfurt am Main: P. Lang, 1995.

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World Missionary Conference (1910 : Edinburgh, Scotland), red. Celebrating a century of ecumenism: Exploring the achievements of international dialogue : in commemoration of the centenary of the 1910 Edinburgh World Missionary Conference. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2011.

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Hogan, Edmund M. Irish Missionary Movement: A Historical Survey, 1830-1980. Catholic Univ of Amer Pr, 1991.

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Forrestal, Alison. Vincent de Paul, the Lazarist Mission, and French Catholic Reform. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198785767.001.0001.

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This book offers a major reassessment of the thought and activities of the most famous figure of the seventeenth-century French Catholic Reformation, Vincent de Paul. Confronting traditional explanations for de Paul’s prominence in the dévot reform movement that emerged in the wake of the Wars of Religion, it explores how he turned a personal vocation to evangelize the rural poor of France into a congregation of secular missionaries, known as the Congregation of the Mission or the Lazarists, with three interrelated strands of pastoral responsibility: the delivery of missions, the formation and training of clergy, and the promotion of confraternal charity. It demonstrates that the structure, ethos, and works that de Paul devised for the Congregation placed it at the heart of a significant enterprise of reform that involved a broad set of associates in efforts to transform the character of devotional belief and practice within the church. The book’s central questions concern de Paul’s efforts to create, characterize, and articulate a distinctive and influential vision for missionary life and work, both for himself and for the Lazarist Congregation, and it argues that his prominence and achievements depended on his remarkable ability to exploit the potential for association and collaboration within the dévot environment of seventeenth-century France in enterprising and systematic ways. It is the first study to assess de Paul’s activities against the backdrop of religious reform and Bourbon rule, and to reconstruct the combination of ideas, practices, resources, and relationships that determined his ability to pursue his ambitions.

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Shea, C. Michael. Prisms of Expectation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198802563.003.0002.

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Chapter 1 examines the various types of hopes and expectations that Roman Catholic authorities nourished for the Church of England as a potential missionary opportunity, with a special focus on Newman and the Oxford Movement. The chapter examines transnational social networks between Rome and England, and published and unpublished materials relating to Vatican-supported missionary initiatives in Oxford, as well as the depth of learning that certain figures in Rome displayed in Tractarian theology. The chapter considers adumbrations of the idea of doctrinal development in publication venues associated with Roman authorities, and offers an assessment of the degree to which Newman’s Essay on Development might have been considered novel or heterodox in the middle decades of the nineteenth century.

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Case, Jay R. Methodists and Holiness in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0009.

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Baptists in nineteenth-century North America were known as eager proselytizers. They were evangelistic, committed to the idea of a believers’ church in which believers’ baptism was the norm for church membership and for the most part fervent revivalists. Baptist numbers soared in the early nineteenth-century United States though at the cost of generating much internal dissent, while in Canada New Light preachers such as Henry Alline were influential, but often had to make headway against an Anglican establishment. The Baptist commitment to freedom of conscience and gathered congregations had been hardened over the centuries by the experience of persecution and that meant that they were loath to qualify the freedom of individual congregations. The chapter concentrates on exposing the numerous divisions in the Baptist family, the most basic of which was the disagreement over the nature of the atonement, which separated General (Arminian) from Particular (Calvinist) Baptists. Revivals induced further divisions between Regular Baptists who were reserved about them and Separate Baptists who saw dramatic conversions and fervent outbursts as external signs of inward grace. Calvinistic Baptists took a dim view of efforts to induce conversions as laying too much trust in human agency. Though enthusiasm for missions gripped American and Canadian Baptists alike, there were those who feared that missionary societies would erode congregational autonomy. Dissent over slavery and abolition constituted the biggest single division in North American Baptist life. Southern Baptists developed biblical defences of slavery and were annoyed at attempts to keep slaveholders out of missionary work. As a result they formed a separate denomination, the Southern Baptist Convention, in 1845. Baptists had been successful in converting black slaves and black Baptists such as the northerner Nathaniel Paul were outspoken abolitionists. In the South after the Civil War, though, blacks marched out of white denominations to form associations of their own, often with white encouragement. Finally, not the least cause of internal dissent were disputes over ecclesiology, with J.M. Graves and J.R. Pendleton, the founders of Old Landmarkism, insisting with renewed radicalism on denominational autonomy. The chapter suggests that by the end of the century, Baptists embodied the tensions in Dissenting traditions. Their dissent in the public square intensified the possibility of internal disagreement, even schism, their tradition of Christian democracy proving salvifically liberating but ecclesiastically messy. While they stood for liberty and religious equality, they were active in anti-Catholic politics and in seeking to extend state activism in society through the Social Gospel movement.

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Części książek na temat "Australian Catholic Missionary Movement"

"THE CATHOLIC MISSIONARY MOVEMENT FROM 1492 TO 1789". W Studies in Asian Mission History, 1956-1998, 13–30. BRILL, 2000. http://dx.doi.org/10.1163/9789047400318_003.

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"The Modern Missionary Movement in Japan: Roman Catholic, Protestant, Orthodox". W Handbook of Christianity in Japan, 35–68. BRILL, 2003. http://dx.doi.org/10.1163/9789047402374_004.

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Malcolm, Elizabeth, i Dianne Hall. "Catholic Irish Australia and the Labor Movement". W Frontiers of Labor. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041839.003.0008.

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The Australian and American labor movements attracted the support of many Irish Catholic immigrants. Yet in Australia, the relationship between the Catholic community and organized labor was never an easy one. State funding of church schools was a perennial problem: Catholic leaders demanded it, while the Australian Labor Party (ALP) equivocated over the issue. This chapter investigates two further issues that also seriously tested the relationship: one involving race, the other nationalism. In the 1890s, the labor movement supported a ban on “colored” immigration, yet the Catholic Church aspired to play a leading role in missions to China. In debates around immigration restriction, Cardinal Moran of Sydney therefore sought to avoid offending the Chinese by attacking instead British attempts to dictate Australia’s immigration policy. During World War I, the ALP, which supported Britain and the empire, found the rise of anti-British republicanism in Ireland a difficult issue to manage. As a result, although sympathetic to Irish grievances, labor newspapers were very selective in their reporting and sought to impose a class, rather than a nationalist, interpretation on events. In both these cases conflict was contained, and it was not until the 1950s that a major split involving Catholics and the ALP occurred, this time over the issue of communism.

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"Regina Ganter, The contest for Aboriginal souls, European Missionary Agendas in Australia, reviewed by Brian Lucas". W Journal of the Australian Catholic Historical Society. Volume 39 (2018), 203–5. ATF Press, 2018. http://dx.doi.org/10.2307/j.ctvr7fbxc.21.

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Kling, David W. "Catholic East and Pentecostal West (1800–Present)". W A History of Christian Conversion, 633–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0024.

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The first part of this chapter examines Catholic missions among the Maasai, with particular attention given to the perennial issues raised by Vincent Donovan in his book Christianity Rediscovered. After a cursory examination of the role of missionary education as a vehicle of conversion, the discussion returns to the Maasai and, in particular, to the attraction of the Christian message to women. The second part of the chapter revisits West Africa with a brief glimpse of the Aladura movement in Yorubaland (Nigeria) before taking up Nigeria’s Pentecostal explosion in the mid-1970s. Expressed in multitudinous forms and organizations, the emergence of Spirit-centered movements took place within a local context of socioeconomic and political upheaval and a larger global context of exposure to modernizing influences, particularly those emanating from North American Pentecostalism. In addition to attracting young adults, women find that Pentecostalism is a boon to stable marriages and family life.

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Carbonneau, C.P., Robert E. "Gospel Zeal: Missionary Citizens Overseas and Armchair Missionaries at Home; American Catholic Missions in China, 1900–1989". W Roman Catholicism in the United States, 150–72. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0008.

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This chapter deals with the American Catholic missionary movement in the twentieth century, which was dominated by a gospel-driven zeal to convert the Chinese. It examines two interlocking cohorts operating throughout the first half of the twentieth century. One group is the American citizens serving as missionaries in China. In addition to their national passports, spiritual citizenship in conjunction with the Holy See proved to be of paramount influence in the evangelization process. Oftentimes contentious, this fostered encounters between bishops and diplomats, priests, sisters, and laity and the local transnational political actors in China. The second group is the armchair missionaries. These important benefactors on the American home front first came to identify with associated events when they attended the dramatic departure ceremonies for missionaries proceeding on to China.

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Johnson, Rebecca C. "Crusoe’s Babel, Missionaries’ Mistakes". W Stranger Fictions, 33–65. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753060.003.0002.

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This chapter discusses Robinson Crusoe, the differences between the original and its Arabic translation, and how it was used as a tool for conversion by the Church Missionary Society (CMS) to guide Eastern Christians to the right path of Protestantism by emulating Crusoe's direct and individual spiritual awakening. CMS missionaries took active steps to discourage cultural hybridity, even monitoring the translators in their employment for signs of the Catholic influence. The fantasy of purity and process of purification were part of the foundation of the missionary movement, making Crusoe's own myth of individualism and fantasy of autonomy its perfect ideological surrogate. The CMS hoped they would find inspiration in Crusoe's spiritual trials and error, as he moves from rebellion to punishment, repentance, and eventually religious conversion. The observations that emerge from setting these two versions of Crusoe's eating habits side by side might amount to a minor point but for the fact that observing Crusoe's autonomous actions on the island have played an important role in theorizing what have been called the formal and cultural institutions of the novel: individual subjectivity, formal realism, colonial accumulation, the labor theory of value, national identity, to name a few. Many translators of this period adapted or changed the source material. Regardless of the radical changes, translators praised importance of the original version and often lamented their inability to do justice to it. As the earliest surviving translation of a novel into Arabic, Qiṣṣat Rūbinṣun Kurūzī stands as an ideal starting point from which to understand the origins of the Arabic novel as they emerge from translation.

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Ashurov, Barakatullo. "Tajikistan". W Christianity in South and Central Asia, 65–69. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0006.

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Christianity in modern Tajikistan is closely connected to the missionary movement of the Church of the East in the Central Asian landmass. The historical patterns of the ROC aimed to cover only European and Russian nationals with Russian language only. This has led to Christianity being dubbed a ‘Russian religion’. The Roman Catholic Church was in Central Asia since the thirteenth century. The first wave of Protestants came through the Mennonites (Brethren), along with Evangelicals and Baptists (who both eventually merged in 1941 into the Evangelical Baptists), and the second wave came through various Protestant mission organizations after the collapse of the Soviet Union. Protestant churches in the country comprise both local converts from Islam and those of Russian Orthodox background. Although non-Tajik Christians are culturally acceptable, local converts are regarded as traitors. Many such restrictions apply equally to all religions. State restraint toward religious minorities are due to inherited Soviet tradition and fear of the extremist ideology that was a cause of the recent civil war. Current persecution in the country is largely a matter of social discrimination rather than state control. Nonetheless, the existing communities, particularly those with valid registrations, are thriving, albeit on a small scale.

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"not establish missions, even though they sometimes desired to do so. The first necessity was a body of people with the degree of commitment needed to live on someone else’s terms, together with the mental equipment for coping with the implications. Such commitment was in turn most likely to arise in the wake of powerful religious influences. Times of religious renewal were nec-essary for the recruitment of a sizeable company of such people, and the maintenance of a succession of them. A tradition of mental training, how-ever, was also needed; charismatic inspiration alone would not suffice, and indeed the plodder might succeed better with a new language and a new soci-ety than the inspired preacher. The second need was for a form of organization which could mobilize committed people, maintain and supply them, and forge a link between them and their work and the wider church. Since in the nature of things both their work and the conditions in which they carried it out were exceptional, the necessary structures could not readily emerge in very rigid regimes, whether political or ecclesiastical. They needed tolerance of the exceptional, and flex-ibility. The third factor necessary to overseas missions was sustained access to overseas locations, with the capacity to maintain communication over long periods. This implies what might be called maritime consciousness, with mar-itime capability and logistical support. All three factors were present in the first, Catholic, phase of the missionary movement. The Catholic Reformation released the spiritual forces to produce the committed worker, the religious orders offered possibilities of extension and adaptation which produced the structures for deploying them, and the Portuguese enclaves and trading depots provided the communication net-works and transoceanic bases. When in the course of the eighteenth century the Catholic phase of missions began to stutter, it was partly because the three factors were no longer fully in place. The Protestant movement developed as the Catholic movement weakened. It began, not at the end of the eighteenth century (that is a purely British per-spective) but at the end of the seventeenth; not in England, but in Germany and Central Europe. Its main motors were in Halle and Herrnhut, though, just as German Pietism drew on the English puritan tradition, it had a puri-tan prologue. William Carey’s Enquiry did not initiate it; the object of that". W The Rise of the Laity in Evangelical Protestantism, 186–87. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-89.

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