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Data publikacji: 4 czerwca 2021
Data aktualizacji: 6 lutego 2022

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1

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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2

Matulac, Cireneo E. "Exploring reconciliation in conflicting communities challenges to the Columban mission in Mindanao /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Manktelow, Emily. "Missionary families and the formation of the Missionary Enterprise, the London Missionary Society and the Family". Thesis, King's College London (University of London), 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.524667.

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Williams, Cecil Peter. "The recruitment and training of overseas missionaries in England between 1850 and 1900 : with special reference to the records of the Church Missionary Society, the Wesleyan Methodist Missionary Society, the London Missionary Society and the China Inland Mission". Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.705178.

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5

Bellenoit, Hayden John-Andrew. "Missionary education, knowledge and north Indian society, c. 1880-1915". Thesis, University of Oxford, 2005. http://ora.ox.ac.uk/objects/uuid:34c131ba-81a8-4454-99c1-fb62693dc657.

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This dissertation is a critical examination of education via what I have termed the 'educational enterprise' run by Anglican Christian missions in north India c.1880-1915. It will focus in particular on the Gangetic plain, parts of Bengal, the Punjab and Central Provinces. The example of the United Provinces will be used to give context to missionary- Government relations, but will engage with arguments in upper and eastern India (especially Bengal) which are relevant to this research. The network of schools, their aims, orientation, and the degrees to which they were dependent upon Indian agency will all be considered. The first chapter begins with a review of the literature on colonial knowledge and Christian missions, and gives a brief review of religious debate and discourse in pre-British India. It then establishes the Protestant Christian theological context of the early-mid nineteenth century and delineates its development from a pugnacious confrontational one into a positivist and universal theology towards the late nineteenth century. Chapter II establishes the moral and economic context of education in late nineteenth century UP, accounting for religious instruction, the economic rationale for subsidising mission schools, the relationship between the two. It will further define the relationship between missions and Government. Chapter III defines the means and ends of mission schools, considers the degree to which they were dependent upon Indian agency and the impact of religious dialogue upon 'representations' of India. The reception and contestation of both religious and secular knowledge are dealt with in Chapter IV. Indian contestations of Orientalist and Christocentric scholarship receive particular attention. The development of a secular and religiously-plural educational sphere, as a by-product of missionary education, will be investigated in Chapter V. It considers the devaluation of the curriculum, investigates student hostels, Indian nationalism and their contribution to constructive nationalism. The infrastructural shortcomings of education will be addressed in Chapter VI, and ascertain the degree to which the enterprise reproduced Indian, European, and Christian values. Chapter VII will conclude with a review and offer insights into the relationships between Orientalism, religion and colonial Indian society.
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6

MacLeod, Judith A. "Women's Union Missionary Society pioneer in women's outreach to women in Asia /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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7

Su, Ching. "The printing presses of the London Missionary Society among the Chinese". Thesis, University College London (University of London), 1996. http://discovery.ucl.ac.uk/1317522/.

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China became subject to various Western influences in the nineteenth century. Conspicuous in the realm of technology was the transformation of printing from xylography to Western typography. The new method was introduced by Protestant missionaries and mainly by those of the London Missionary Society (LMS). The motive behind this transformation was their hope to print the Bible and by an adequate method, but later the impact of this technological change extended widely beyond religion, resulting in the burgeoning and rapid development of modern Chinese publishing enterprises, including newspapers, periodicals and books. Based mainly upon the LMS archives and the Chinese works printed by LMS missionaries, this study is a history of the LMS's printing presses, beginning with their establishment in the very early nineteenth century until their closure in 1873. The two principal themes in this study are: first, the missionaries' application of Western technology to Chinese printing; and secondly, the role and response of the Chinese to this transformation. Whilst trying to demonstrate the interaction between missionaries and natives in the process of change, an attempt is also made, in the context of contemporary China, to interpret how Western printing technology gradually gained influence in native minds. The printing press did not achieve as much as expected in helping to spread Christianity in China. However, the LMS missionaries were able to produce the first fount of Chinese type and raised Chinese awareness of its greater efficiency, compared with their thousand-year-old blocks, as an agent for the introduction of modern knowledge and as a means to transform their old society.
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8

Cope, Thomas Herbert. "Missionaries of the Church Missionary Society as travellers in East Africa, 1844-1914". Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=128441.

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The opening chapter of this thesis gives a background to the CMS arrival in East Africa both at the coast and further inland. Journeys by missionaries of Krapf's era are examined. The four major routes used by travellers to reach the lacustrine area from the coast are described, particularly the two routes most commonly used by missionaries after 1876. Before 1914 the missionary traveller par excellence in East AFrica was Bishop Tucker. In their journeys few, if any, of the other missionaries exceeded the mileage of A.B. Fisher, a feature of CMS history that has been little recognised hitherto. One chapter of this thesis focusses upon Fisher's journeys to and from Uganda, whilst another considers his travels inside Uganda. The travelling feats of Dr. E.J. Baxter are highlighted, as are those of C.H. Stokes, the man who led most of the long distance CMS caravans before 1891. Barter items were a major part of missionary impedimenta. Settling toll charges (hongo) delayed missionary caravans as did sickness and Sunday halts. The extent to which nineteenth century missionaries, including David Livingstone, had to travel on Sundays is examined. This aspect, together with the management of porters and the use of firearms, constituted major moral dilemmas for the missionary traveller. Research has been made into the role of the chair and the bicycle on missionary journeys. At the dawn of the twentieth century travel was revolutionised in East Africa by innovations of modern technology, such as the Uganda railway and steamboats. Furthermore missionaries used bicycles, motor cycles and lorries along the developing road systems. Nevertheless, in many outlying areas of East Africa the porterage system remained the backbone of the transportation of goods after the Edwardian era, just as it had been in earlier years.
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9

Morrow, S. F. "Motives and methods of the London Missionary Society in Northern Rhodesia 1887-1941". Thesis, University of Sussex, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.332471.

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Wingfield, Chris. "The moving objects of the London Missionary Society : an experiment in symmetrical anthropology". Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3437/.

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An experimental attempt to consider the history of the London Missionary Society (LMS) from the lens of the artefacts that accumulated at its London headquarters, which included a museum from 1814 until 1910. The movement of these things through space and over time offers a rich perspective for considering the impacts on Britain of its history of overseas missionary activity. Building on anthropological debates about exchange, material culture, and the agency of things, the biographies of particular objects are explored in relation to the processes involved in the assemblage, circulation and dispersal of the LMS collection. Methodologically, the research is an attempt to develop what Latour has called a symmetrical anthropology, with archaeological approaches to the material products of historical processes as an important dimension of this. Drawing on attempts to study ‘along the grain’ in historical anthropology, and to move beyond iconoclasm as a critical stance, it is argued that museums should be understood as ‘other places’ in which objects are made by techniques of inscription and confinement which have a significant ceremonial dimension. At the same time, certain charismatic objects are shown to have transcended these contexts of confinement, affecting those they encounter, and shaping history around themselves.
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11

Gao, Yuqun. "Chinese society, the missionary enterprise, and foreign power in rural Fujian, 1842-1900". Thesis, University of Bristol, 2018. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.752806.

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12

Haagen, Christopher. "Rebuilding the Quaker church Henry Hodgkin and the Progressive Quaker Missionary Movement of the 19th century /". Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1008.

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13

Van, Sickle Eugene S. "The missionary presence and influences in Maryland in Liberia, 1834-1842". Morgantown, W. Va. : [West Virginia University Libraries], 2000. http://etd.wvu.edu/templates/showETD.cfm?recnum=1227.

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Thesis (M.A.)--West Virginia University, 2000.
Title from document title page. Document formatted into pages; contains iv, 60 p. Vita. Includes abstract. Includes bibliographical references (p. 55-59).
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14

O'Sullivan, Ronnie Leona. "A history of the London Missionary Society in the Straits Settlements (c. 1815-1847)". Thesis, SOAS, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262222.

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Nickel, Sandra Michelle Ingrid. "Linguistic power in mid-19th century correspondence from the Church Missionary Society Yorùbá mission". Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/11801/.

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This thesis explores how the religious encounter between 19th century missionaries of the Church Missionary Society and the Yorùbá in the Southwest of, what today is, Nigeria was shaped through linguistically constructed power dynamics in the missionaries’ correspondence. The source material for this thesis consists of European and African missionaries’ letters, journal entries, and diaries, which are archived in the Cadbury Research Library in Birmingham. In an inductive approach to these documents, I apply methods from the fields of translation studies, sociolinguistics, pragmatics, and discourse analysis to the analysis of the construction and expression of linguistic power. I explore the linguistic and religio-political considerations behind the commission of Yorùbá to writing and the choice of Yorùbá words for Christian concepts in translation work. They reflect that the missionaries had to relinquish some of the interpretational authority over their message in order to accommodate already existing linguistic forms. The linguistic remapping of the Yorùbá world meant a shift of control over the shape of Yorùbá Christianity, as the re-interpretation of elements of ‘traditional’ belief allowed them to be incorporated by converts into their new faith. I discuss the African agents’ linguistic means of positioning themselves in the European-dominated missionary world. Negotiating their identity as African Christians by disaffiliating themselves from past relations, positioning themselves as part of the in-group of missionaries, and indicating their new group affiliations through intertextual links with Christian texts, they constructed a new space and agency for themselves. Finally, the source material is part of the missionary institutional discourse, to which generally only male missionaries and their superiors could contribute. These discursive gatekeepers excluded other voices, and made it possible to construct and tell a narrative of missionary work as successful and necessary. The discussion of correspondence from two members of excluded groups shows that the social control exerted by means of these restrictions was not absolute, and allowed for alternative forms of agency. I conclude that the power dynamics constructed and reflected in the missionaries’ correspondence must be considered adaptable and responsive to individual and group agency.
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16

Bai, Mengtian. "Yangzhou Latin Tombstones: A Christian Mirror of Yuan China Society". Oberlin College Honors Theses / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1530141020070354.

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Wright, Helen. "The Wesleyan Methodist Missionary Society and its mission to Germany and Austro Hungary : 1859-1897". Thesis, Middlesex University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427669.

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Ditchburn, Pamela Joy. "The history of Tiger Kloord 1904-1956 : a missionary society educational institution in Southern Africa". Thesis, SOAS, University of London, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.498286.

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Rohrer, James R. "The fields at home : Congregational evangelism, the Connecticut Missionary Society, and republican culture, 1774-1818 /". The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487757723996162.

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Vumi, Diambu Georges. "Histoire des missions protestantes: la Baptist Missionary Society en Afrique; la période héroïque ou pionnière". Doctoral thesis, Universite Libre de Bruxelles, 1999. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211853.

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Murray, Kirsteen Jean. "Missionary Kingdoms of the South Pacific? : the involvement of missionaries from the London Missionary Society in law making at Tahiti, 1795-1847". Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/30555.

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This thesis examines the involvement of members of the London Missionary Society in drafting law codes in Tahiti. It seeks to establish the missionaries’ reasons for participating in the process and the explanations they gave of their actions. The thesis also considers the way in which the LMS presented these events to the public. The role played by the Tahitian Mission in drafting the law code in 1819 assisted Pomare II in increasing his authority beyond traditional limitations. Pomare II, through the advice of the mission, appropriated Western institutions which strengthened his claim to be king. The missionary fostering of a Tahitian monarchy had its roots in earlier European descriptions of Polynesian “monarchs” upon which cross-cultural relations had already been established. The early missionaries developed a special relationship with Pomare II, their patron and protector, which eventually led to his adoption of Christianity in 1812.  The Tahitian mission did not dominate Pomare but it did have a significant influence in the creation and presentation of Tahiti as a Christian Kingdom. The willingness of the missionaries to help Pomare II transform himself into a Christian monarch can be traced to factors in the origins of the LMS. The genuinely ecumenical character of the LMS in its early years resulted in the presence of missionaries and directors whose acceptance of close relations between Church and State was not typical of the Congregationalists who later dominated the Society. The influence of the Anglican Rev Thomas Haweis, architect of the South Sea Mission, was particularly important in the years before 1819.
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Campbell, Gwyn R. "The role of the London Missionary Society in the rise of the Merina Empire, 1810-1861". Thesis, Swansea University, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.238681.

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George, J. G. "Education and London Missionary Society policy in their Cape and Bechuana missions from 1800 to 1925". Thesis, University of Kent, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381425.

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Wamagatta, E. N. "The Presbyterian Church of East Africa an account of its Gospel Missionary Society origins, 1895-1946 /". Morgantown, W. Va. : [West Virginia University Libraries], 2001. http://etd.wvu.edu/templates/showETD.cfm?recnum=2106.

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Thesis (Ph. D.)--West Virginia University, 2001.
Title from document title page. Document formatted into pages; contains x, 314 p. : maps. Includes abstract. Includes bibliographical references (p. 301-314).
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Ikebuchi, Shelly Dee. "At the hearth of the nation : the Woman’s Missionary Society and Victoria’s Chinese Rescue Home 1886-1923". Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/43361.

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The Chinese Rescue Home was an important feature of Victoria's (British Columbia, Canada) moral and racial landscape. It was envisioned by Methodist missionaries and later the Women's Methodist Missionary Society (WMS) to be a sanctuary for Chinese and Japanese women who were thought to be prostitutes or slave girls or who were believed to be at risk of falling into these roles. Despite its significance to British Columbian and Canadian history, there has yet to be a sustained and systematic study of the Home. Using a range of archival sources including WMS reports, newspapers, and legal cases, this dissertation offers an in-depth and empirical case study of the Chinese Rescue Home. Adopting an interdisciplinary approach and drawing from theoretical and methodological developments in sociology, history, and geography, I use the concept of domesticity to examine the complex, contradictory, and contentious relationships between gender, race, and religion. While white women derived their own inclusion in the nation by policing the boundaries of race and reimagining the places of Chinese and Japanese women, they did so by including these women as part of the 'Christian family.' Therefore, this dissertation contributes to the Canadian literatures on Chinese and Japanese immigration by foregrounding the ways in which racial power operated through both inclusion and exclusion. Domesticity, here, was central to the shaping of not only the types of relationships that were permitted, but also the spaces in which they took place.
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Van, Heerden Gary Paul. "The work of the Reverend James Cameron of the Wesleyan Methodist Missionary Society from 1829 to 1835". Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1009726.

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The name James Cameron is not a familiar one. Despite being one of the missionary pioneers of Methodism in southern Africa, serving for more than forty-six years in various districts and being elected as chairman of two of these districts, very few people have ever heard of James Cameron. Barnabas Shaw says of Cameron that he "excelled in preaching the great truths of the gospel, and applying them to the heart of sinners".¹ Whiteside describes Cameron as a "remarkable man ... well read in most things".² W.B. Boyce pays Cameron an even greater tribute: In my day, as a preacher and as a theologian, he was unequalled in South Africa; and I do not think that he was second in these respects to any of his brethren in England.³ Notwithstanding the high esteem in which he was held by prominent peers, Cameron is mentioned only in passing in a few secondary sources, and to date has not been the subject of academic research. The reason for this is not clear. He was well educated, read and wrote extensively, and most of his correspondence has been preserved. Cameron's Journal is very well written, containing some beautiful poetic sections. It is a personal record of a missionary coping with peculiar and difficult circumstances, and a record of how determination, courage and faith enabled Cameron to overcome seemingly insurmountable difficulties. Cameron's recording of his struggles help fill out our understanding of missionaries and their tasks and problems in the nineteenth century. I believe that so important a figure in South African Methodism should be examined and deserves a definitive study. The aim of this thesis has been to provide a reference to his work in the western Cape, possibly to form a basis for closer historical scrutiny. ¹ Shaw 1840:232 ² Whiteside 1906:374 ³ Boyce 1874:179-80.
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Farrimond, Kenneth John Trace. "The policy of the Church Missionary Society concerning the development of self-governing indigenous churches 1900-1942". Thesis, University of Leeds, 2003. http://etheses.whiterose.ac.uk/5389/.

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This study examines the leadership and administration of the Church Missionary Society (CMS) between 1900 and 1942. It concentrates on the particular policy issue of' self-governing, indigenous Churches', building on the work done by Peter Williams on this policy in the CMS during the 19th century. It begins with an analysis of the way the CMS worked as an organisation in Britain throughout the period. This includes the contribution to the leadership of the CMS from both supporters and staff, along with a discussion of the change in the role of women with the society. The main voices heard in this study are those of the leadership of the CMS in Britain, particularly the full time 'Secretaries'. The tension between being an 'evangelical' society and being an 'Anglican' society runs through the whole period, but was particularly marked in 1922 when a split occurred within the CMS. The policy at the start of the period is examined through a detailed discussion of a Memorandum on 'native' Churches produced in 1901, which committed the CMS to work exclusively to produce Churches that would be part of the Anglican Communion. A study of the way the CMS Missions around the world were governed, and how they related to the Churches they had helped found, reveals that until 1922 very little progress was made in producing Churches that were not governed by the CMS. A study of another Memorandum in 1909 shows that the Secretaries at this time were trying to keep a significant degree of control over CMS, rather than being proactive in developing the leadership structures for the new Churches. In the 1920s and 1930s much more rapid progress was made in India and China, but not in Africa. This caused significant concern within the CMS leadership in Britain, that in the process' evangelical principles' were not being safeguarded. From 1926-1942 the CMS was led by W.W. Cash. His background, theology and attitudes are examined in some detail. During the whole period, very little progress was made in producing indigenous bishops, in any of the areas in which CMS worked. The CMS had some influence over the appointment of bishops in its Mission areas. The actual degree of influence is examined. The CMS only started encouraging the appointment ofloca1 people as diocesan bishops in the late 1930s, in India and China, and always opposed their appointment in Africa. The reasons behind this policy, and how it changed over time, are also explored. By the end of the period some significant steps had been made, towards a 'self-governing, indigenous Church', particularly in India, but the CMS had still not realised its goal.
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Okello, Francis Xavier. "The beginnings of evangelization in Eastern Uganda : 1895-1924 : an effort undertaken by the missionaries of St. Joseph's society, London - the Mill Hill missionaries /". Roma, 2007. http://catalogue.bnf.fr/ark:/12148/cb413382901.

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Hovland, Ingeborg. "Distance destroys and kills : an anthropological inquiry into the nature of faith in a Lutheran Norwegian Missionary Society". Thesis, SOAS, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431692.

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Ochwada, Hannington. "Negotiating difference the Church Missionary Society, colonial education, and gender among Abetaaluyia and Joluo communities of Kenya, 1900-1960 /". [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3297112.

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Thesis (Ph.D.)--Indiana University, Dept. of History, 2007.
Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0713. Adviser: John H. Hanson.
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Damasceno, Yuri Wicher [UNESP]. "Conversões e negociações: um estudo dos relatos de missionários protestantes da Church Missionary Society em Uganda-África (1876-1890)". Universidade Estadual Paulista (UNESP), 2015. http://hdl.handle.net/11449/133982.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Trabalhamos a partir do conceito de representações utilizados pela “Nova” História Política que foi utilizado na compreensão dos relatos de missionários protestantes da Church Missionary Society liderados por Alexander Mackay, que atuaram na região central da África durante o final do século XIX (1876-1890), engajados em um projeto evangelizador para angariação de novos convertidos, principalmente a partir da análise da fonte primária The Wonderful History of Uganda publicado por Joseph Dennis Mullins em 1904 após a reunião de uma série de relatos produzidos no período utilizado como recorte temporal. O trabalho visa reconhecer e explanar a voz dos africanos suas atuações enquanto resistentes e negociadores do processo que levou à incursão da religião cristã protestante no território do antigo reino de Buganda.
We work from the concept of representations used by the “New” Political History that was used in the understanding of Protestant missionaries of the Church Missionary Society reports led by Alexander Mackay, who worked in Central Africa during the late nineteenth century (1876-1890 ), engaged in an evangelizing project for attracting new converts, particularly from the analysis of the primary source the Wonderful History of Uganda published by Joseph Dennis Mullins in 1904 after meeting a series of reports produced in the period used as a time frame. The work aims to recognize and explain the voice of Africans his performances as tough negotiators and the process that led to the incursion of Protestant Christian religion in the territory of the ancient kingdom of Buganda.
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Damasceno, Yuri Wicher. "Conversões e negociações : um estudo dos relatos de missionários protestantes da Church Missionary Society em Uganda-África (1876-1890) /". Assis, 2015. http://hdl.handle.net/11449/133982.

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Orientador: Lucia Helena Oliveira Silva
Banca: Paulo César Gonçalves
Banca: Patrícia Teixeira Santos
Resumo: Trabalhamos a partir do conceito de representações utilizados pela "Nova" História Política que foi utilizado na compreensão dos relatos de missionários protestantes da Church Missionary Society liderados por Alexander Mackay, que atuaram na região central da África durante o final do século XIX (1876-1890), engajados em um projeto evangelizador para angariação de novos convertidos, principalmente a partir da análise da fonte primária The Wonderful History of Uganda publicado por Joseph Dennis Mullins em 1904 após a reunião de uma série de relatos produzidos no período utilizado como recorte temporal. O trabalho visa reconhecer e explanar a voz dos africanos suas atuações enquanto resistentes e negociadores do processo que levou à incursão da religião cristã protestante no território do antigo reino de Buganda
Abstract: We work from the concept of representations used by the "New" Political History that was used in the understanding of Protestant missionaries of the Church Missionary Society reports led by Alexander Mackay, who worked in Central Africa during the late nineteenth century (1876-1890 ), engaged in an evangelizing project for attracting new converts, particularly from the analysis of the primary source the Wonderful History of Uganda published by Joseph Dennis Mullins in 1904 after meeting a series of reports produced in the period used as a time frame. The work aims to recognize and explain the voice of Africans his performances as tough negotiators and the process that led to the incursion of Protestant Christian religion in the territory of the ancient kingdom of Buganda
Mestre
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Cooper, Jennifer. "Invasion in writing, London Missionary Society missionaries, the civilising mission, and the written word in early nineteenth-century southern Africa". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2002. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ65613.pdf.

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Fletcher, Alison. ""With my precious salvation and my umbrella" the London missionary society and the making of empire in early Victorian Britain /". Available to US Hopkins community, 2003. http://wwwlib.umi.com/dissertations/dlnow/3080658.

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Nkomazana, Fidelis W. N. "The London Missionary Society and the development of the Ngwato Christianity, with special reference to Khama III (1857 to 1923)". Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/30585.

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This study examines the impact of the London Missionary Society on the Bangwato of Botswana from 1857 to 1923. The latter possessed a common language, culture and religion with other Tswana ethnic groups and were ruled by a democratic government headed by a King. This societal structure played a vital role in the development of the Ngwato Church. Failure by the missionaries to recognise the importance of these cultural processes, meant that they did not see the need to contextualize Christianity, which resulted in a series of conflicts. Although the reaction of the missionaries was varied it was generally influenced by a superiority complex. The study shows that the L.M.S. adopted two major proselytizing traditions. These are represented by two great pioneer missionaries among the Tswana - Robert Moffat and David Livingstone. The former was culturally conservative, apolitical and evangelical. His methods and approaches largely attempted to impose a western type Christianity on the Ngwato. He rejected the pre-colonial and pre-christian Ngwato customs and traditions without any proper assessment. Although the Livingstonian tradition also demanded that the Tswana society altered in order to accept the missionary message, the task was to be achieved through both formal and information processes of education, acculturation and political involvement. Through these avenues were indigenous leaders also to be.
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Kurian, K. T. "A comparison and evaluation of the evangelistic outreach of the CMS and the CSI activities in Central Kerala Diocese of the Church of South India from 1816-1990". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Park, Bong-Keun. "A pneumatocentric soteriology : a study of the Christ Apostolic Church against the background of the Church Missionary Society in Yorubaland, Nigeria". Thesis, University of Birmingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.422351.

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Williams, Nerys Wendon. "The Welsh Calvinistic Methodist mission in Assam, 1930-1950, with special reference to missionary attitudes to local society, customs and religion". Thesis, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409614.

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Davis, Davena. "[The] dayspring from on high hath visited us" : an examination of the missionary endeavours of the Moravians and the Anglican Church Missionary Society among the Inuit in the Arctic regions of Canada and Labrador, (1880s-1920s)". Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=107379.

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Davis, Davena 1940. ""The dayspring from on high hath visited us" : an examination of the missionary endeavours of the Moravians and the Anglican Church Missionary Society among the Inuit in the Arctic regions of Canada and Labrador, (1880s-1920s)". Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74051.

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Oka, Megan. "Volunteerism and Marital Quality Among LDS Senior Missionary Couples". Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2079.pdf.

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Haggis, J. "Professional ladies and working wives: female missionaries in the London Missionary society and its South Travancore, South India district in the 19th century". Thesis, University of Manchester, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488681.

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Morawiecki, Jennifer A. "The peculiar mission of christian womanhood : the selection and preparation of women missionaries of the Church of England Zenana Missionary Society, 1880-1920". Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262716.

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McDonald, Jared. "When shall these dry bones live?' : interactions between the London Missionary Society and the San along the Cape's North-Eastern Frontier, 1790-1833". Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/8172.

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Includes bibliographical references (leaves 114-122).
This study is an analysis of the interactions between the London Missionary Society (LMS) and the San during the period from 1799, when the LMS first arrived at the Cape, to 1833, when the LMS abandoned Bushman Station, the last concerted effort on the part of the Society to administer a mission station directed towards the San. The LMS missions to the San, beginning with the Sak River mission of Johannes Kicherer and ending with Bushman Station under James Clarke, have been investigated with a view to gaining insight into the ways the San responded to pressures upon their cultural integrity and independence stemming from the steady northward advance of the colonial frontier as well as the consolidation of Griqua hegemony along the Middle Orange River during the early 19th century. The San have been widely treated as unreceptive to the work of the missionaries and incapable of acculturation and 'Christianisation' in South African historiography. The discussion draws extensively on first-hand missionary and traveller accounts of the day-to-day proceedings at a number of LMS mission stations established to minister to the San. These mission stations serve as a means to 'see' how the San did in fact adapt and acculturate in response to colonial processes of land dispossession and water alienation. By evaluating the motivations behind the founding of these mission institutions and by examining the numerous factors that resulted in the failure or closure of each one, the interactions between the LMS and the San begin to shed new light on how San individuals and groups responded to the social upheavals associated with the processes of an expanding Cape Colony. The first chapter considers how the northward movements of the trekboers undermined the independence of the San in the north-eastern Cape interior during the late 18th century and what influences these had on the efforts of the LMS to pacify, 'Christianise' and 'civilise' the San. The arrival of the LMS at the Cape and the initiation of the Society's first San missions at Blydevooruitzicht Fontein and the Sak River are considered within the context engendered by the violence and turbulence associated with the advancing frontier. This theme is maintained throughout the study, which goes on to investigate the establishment of the San missions at Toornberg and Hephzibah in the second chapter. The internal dynamics within and external influences upon the LMS at the Cape are also assessed in order to establish how these worked to facilitate or impede the Society's efforts among the San and any likely success those efforts may have had. This becomes particularly relevant in the third and final chapter, which discusses the founding of Philippolis and Bushman Station. Within the space of a few years, both missions were re-orientated towards other population groups. The LMS' commitment to the San waned and groups such as the Griquas attracted the attention of figures such as the Society's superintendent John Philip.
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Michaud, Maud. ""The church of god amidst the wilderness" : itinéraires missionnaires de la Church missionary Society en Afrique centrale et en Grande-Bretagne 1875 - 1900". Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20074.

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L’étude de cas qui mobilise la majeure partie de ma thèse se penche sur une mission de la Church Missionary Society, société missionnaire anglicane, au Buganda, royaume situé au nord du lac Victoria. La thèse revient d’abord sur les raisons qui ont poussé la CMS à s’établir dans cette région vierge de tout occupant européen, et sur les conditions de cette installation, débutée en 1876. Entre 1876 et 1900, la mission connut de nombreux chamboulements, qui seront traités à la lumière de la correspondance des missionnaires de la CMS sur le terrain, de leurs journaux personnels et productions visuelles : les interactions plus ou moins fructueuses des missionnaires avec les autochtones ; le succès de la mission en termes d’influence religieuse ; le déploiement de nouvelles stations au sein du royaume et dans les royaumes voisins ; l’installation de missionnaires catholiques français dans le royaume à partir de 1879 ; l’arrivée des Britanniques dans la région par le biais de l’Imperial British East Africa Company, et la mise sous protectorat de la région à partir de 1894. Tous ces éléments seront passés au crible, ainsi que la façon dont, en métropole, ils furent l’objet de différentes publications, circulations, et donc réceptions. Les ramifications tant politiques que linguistiques et scientifiques de l’entreprise missionnaire anglicane au Buganda sont au cœur de cette étude. Cette thèse met également au jour les liens tissés entre la mission du Buganda et sa direction en métropole (la maison mère à Londres, les soutiens de la mission en amont, les lecteurs et adhérents de la société, et le lectorat britannique de la presse périodique de façon plus générale). D’autre part, il s’agit également de montrer par le biais de cette étude de cas que l’entreprise missionnaire britannique était intégrée dans un projet plus vaste de réforme et de salut global (et non seulement local) de la Grande-Bretagne et de son empire : pour ce faire, je fais appel aux archives d’une société missionnaire œuvrant en métropole, dans la capitale, la London City Mission. La mise en perspective de ces deux types de sociétés missionnaires pourra alors nous éclairer sur les liens que les Britanniques créaient et imaginaient entre la Grande-Bretagne et son empire, à la lumière des pratiques religieuses et culturelles de ses habitants
This thesis focuses on the Church Missionary Society’s mission to Buganda between 1875 and 1900. Buganda was the most powerful kingdom of the Great Lakes region during the last quarter of the 19th century. This study retraces what motivated an Anglican missionary society to send agents to this particular area, which had not been claimed or colonized by any European power at the time of their arrival. Between 1875 and 1900, the mission underwent several changes, which this thesis examines in the light of the missionaries’ letters, journals, drawings and photographs : the interactions between the missionaries and the natives they wished to convert (the kings of Buganda for instance) ; the success of the mission itself and its expansion, mainly through the dissemination of a Bible in luganda by Ganda catechists ; the arrival of rival Catholic missionaries in the capital of Buganda from 1879 onwards ; the arrival of the Imperial British East Africa Company and the creation of the Uganda Protectorate in 1894. This thesis analyses how those changes were dealt with by the missionaries in the field, but also how they were perceived and received by the CMS’s executive committees, the supporters of the mission and the general public in Britain. Studying the political, linguistic and scientific ramifications of the mission in the metropole helps us to understand the manifold impacts that missions had in the late-Victorian era. The way the missionary narrative of the Buganda mission was shaped by the editorial committee of the CMS is also analysed so as to shed light on the strategies at work in London to promote the missionary cause throughout Britain.The aim of this thesis is to take into account what happened in the field and in the metropole in the same frame of analysis, in order to reveal the connected and networked nature of the British missionary enterprise. The example of the Buganda mission will help us to understand how Victorian Evangelicals perceived the salvation and reform of society as a global project. Confronting the CMS sources with archives from a different type of missionary organization – in that case the London City Mission – enables the historian to reveal the ties that linked the home missionary project to the overseas missionary enterprise. This thesis shows that the perceived rivalries between both mission fields were in fact complemented by a strong belief in the connected nature of the missionary enterprise, in terms of staff and support, reprensentations, evangelizing strategies and promotion tools
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Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /". ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.

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Jönsson, Runa. "Fruar och fröknar i frikyrkan : en studie om framstående femtioåriga frikyrkotanter i Svenska Missionsförbundet under åren 1945 – 1970". Thesis, Gotland University, Department of History, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hgo:diva-274.

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In the New Testament different pictures of a Christian woman are presented, not only thepicture of someone who is nursing and caring, but also the picture of someone who is learningand being educated.Women are put into systems of gender which form them, and throughout the years the pictureof women has been that they primarily should be caring and nursing, not learning.Both of these pictures exist within the Swedish Missionary Society, a society that has not hadany constitution to comply with until 1964, which meant that each person could make his owninterpretation of the Bible and its texts.This essay examines how fifty-year-old women are pictured within the Swedish MissionarySociety 1945-1970, assuming that women who want to serve Jesus have to be prepared togive up their traditional role of nursing and caring, and focus on learning instead.The research method is qualitative, and the written sources are from a regional Christianweekly publication. The essay does not present an unambiguous picture of fifty-year-oldnonconformist women, but the results show that they are not being related to children, that themajority has a higher education than elementary school, and that many of them are addressedto as “Mrs”.

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Lau, Tze-yui. "James Legge (1815-1897) and Chinese culture : a missiological study in scholarship, translation and evangelization". Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/17561.

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The primary objective of this study is to re-tell the story of a largely neglected figure in the history of Christian missions in China, James Legge (1815-1897), from a modern missiological perspective. As a Scottish missionary from the Congregational (nonconformist) church background, Legge worked for the London Missionary Society in Hong Kong, a British Crown Colony, for almost thirty years. He later became the first Professor of Chinese at the Oxford University and probably the most important sinologist of the nineteenth century. This study tries to apply the "translation principle" proposed by A. F. Walls to illustrate that the career of Legge in scholarship, translation and evangelization has undergone a process of "conversion" and "transformation" which resulted in Legge' s constant revision of his viewpoints on Chinese cul tu re. Legge' s genuine appreciation and sympathetic understanding of the Chinese cultural heritage grew gradually and as a "converted" missionary Legge was willing to criticize severely the deed of all "Christian nations". Through the monumental task of translating the Chinese Classics into English, Legge not only served as a bridge-builder between two spheres of culture; he also came to the conclusion that the ancient religion of China was monotheistic and that the teaching of the Chinese sages like Confucius, Mencius, and Lao-tze (Laozi) would suggest valuable lessons to those who claimed themselves as Christians. He also declared that the terms "Shang Ti" (Shangdi) and "T'ien" (Tian) found in the Chinese Classics actually stood for the idea of the one true God in the Christian Scriptures. Several of Legge's Chinese colleagues like Ho Tsunshin (1817-1871), Wang Tao (1828-1897), and Hung Jen-kan (1822-1864) were involved in the two way translation of integrating Western ideas into the social, religious, cultural and political scene of nineteenth century China as well as assisting Legge to let the West know more about China. Moreover, though Legge failed to develop any kind of Chinese theology himself, with its emphasis on restoring one's historical past, his legacy still serves to remind the present-day Christians in mainland China and Hong Kong to remember and to revive their own cultural traditions. Along with all the overseas Chinese Christian communities, they have to dig their own wells so as to drink from their own spiritual fountains which would serve as a solid base for a more inculturated and liberating Chinese Christianity.
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Stevenson, Winona L. "The Church Missionary Society Red River Mission and the emergence of a native ministry 1820-1860, with a case study of Charles Pratt of Touchwood Hills". Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28298.

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This ethnohistorical study examines the emergence of a Church of England, Church Missionary Society (CMS) Native Ministry in the Canadian North West. The intent is twofold. First it will re-evaluate the prevailing misconceptions and inadequate interpretations about the establishment, goals, and impact of Western Canada's first Indian education program. Second, it will analyse the conditions surrounding the decision of the CMS to recruit Native church workers and what motivated these men to participate. Rather than philanthropic evangelical zeal, it is clear that socio-economic and political factors forced the Hudson's Bay Company (HBC) in Rupert's Land to open its doors to mission activity among peoples whose way of life it intended to protect and maintain for its own purposes. The local HBC played a significant role in the dissemination of Western values, social order, and intellectual tools. It determined who would have access to "higher" learning and the quality they would received. Furthermore, it had no intention of bogging-down its Native labourers and fur gatherers with "civilized" notions that might induce them to neglect or abandon their primary occupations. However, a handful of converted and formally educated Native men emerged from the Red River mission school, where they were primed to partake in the religious and cultural transformations of their respective societies. By the 1850s Native catechists and schoolteachers traversed the boundaries of the Red River settlement, charged with the responsibility of paving the way for European Christian expansion. Until now, these men - their attitudes, activities, goals, and impacts - have been neglected by ethnohistorians interested in Indian-missionary encounters and socio-cultural change. Yet these men, were the forerunners, the buffers, and the middlemen in this process. The case study of one such man, Charles Pratt, indicates that their purpose and loyalties may' very well have been at odds with those of their superiors. Pratt syncretized Indigenous and European spirituality, skills, and ways of life in the best interests of his peoples' survival. This thesis proposes that a closer examination of these spiritual "middlemen," from the perspective of their prospective converts, as opposed to their European superiors, will have a profound impact on our future understanding of Indian responses to Christian missions, and their relative success or failure.
Arts, Faculty of
History, Department of
Graduate
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Chilton, Roger Henry. "Euthanasia of a mission : the work of the Church Missionary Society in Western Canada leading to the society's withdrawal in 1920 and the consequences for the Canadian church". Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357353.

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