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Missionary Society (missionary + society)
Selected AbstractsThe Roots of the Presbyterian Church of Kenya: The Merger of the Gospel Missionary Society and the Church of Scotland Mission RevisitedJOURNAL OF RELIGIOUS HISTORY, Issue 4 2007EVANSON N. WAMAGATTAArticle first published online: 13 NOV 200 The Presbyterian Church of Kenya is the product of the merger of the missionary work of the American Gospel Missionary Society (GMS) and the Scottish Church of Scotland Mission (CSM) in 1946. The two missions had been working independently of each other in central Kenya since 1898. However, there is hardly any scholarly work that has analysed the merger. The purpose of this paper is, therefore, to examine why the GMS-CSM merger became necessary from a GMS perspective. The paper argues that the merger became inevitable and unavoidable because the GMS was unable to solve the problems that plagued it , some of its own making and others beyond its control. The paper concludes by showing that the CSM emerged as the beneficiary of the merger because it eventually assimilated the GMS work. [source] Ordained Ministry in Maori Christianity, 1853,1900JOURNAL OF RELIGIOUS HISTORY, Issue 1 2003Raeburn Lange From 1853 an ordained clergy emerged in the Protestant (but not the Catholic) churches founded by missionary organisations in New Zealand in the first half of the nineteenth century. Ordained indigenous ministers succeeded and largely superseded an earlier large force of lay "teachers." Although the Maori churches might in other circumstances have been seen as progressing towards self,reliance and autonomy, the colonial context of the second half of the nineteenth century confined them and their clergy to a restricted place in the ecclesiastical life of New Zealand. The transition from "teachers" to "ministers" in the Church Missionary Society (Anglican) and Wesleyan missions is examined, and a study is made of the place of indigenous ministers in the Maori Anglican and Wesleyan churches, the Mormon church, and the Maori religious movements such as Ringatu. [source] United and Divided: Christianity, Tradition and Identity in Two South Coast Papua New Guinea VillagesTHE AUSTRALIAN JOURNAL OF ANTHROPOLOGY, Issue 2 2003Michael Goddard The Motu and the Hula, two south coast Papua New Guinea societies, are linguistically related, have similar social organisation and were economically linked before European colonisation. They were both introduced to Christianity by the London Missionary Society in the late 19th century, and each appeared to incorporate the new religion into their social life and thought quickly and unproblematically. More than a century later, however, generalities about the similar adoption of Christianity by the Motu and the Hula are no longer possible. Nor are generalities about the engagement with Christianity within one or the other group, as individual Motu and Hula villages have unique histories. In this regard, while Christianity has now arguably become part of putative tradition among the Motu, some Hula are experiencing conflict between Christianity and their sense of tradition. In particular, while in the Motu village of Pari Christian virtues are appealed to as part of Pari's conception of itself as a ,traditional' Motu village, the situation in the Hula village of Irupara is more or less the contrary. Many people in Irupara are now lamenting ,tradition' as something lost, a forgotten essence destroyed or replaced by Christianity. Based on fieldwork in both villages, this paper discusses some differences in their engagement with Christianity and compares contemporary perceptions of religion, tradition and identity in both societies, informing a commentary on notions of tradition and anthropological representations of the Melanesian experience of Christianity. [source] A Vision of an Anglican Imperialism: The Annual Sermons of the Society for the Propagation of the Gospel in Foreign Parts 1701,1714JOURNAL OF RELIGIOUS HISTORY, Issue 2 2006ROWAN STRONGArticle first published online: 24 MAY 200 This article examines the first two decades of the oldest continuing Anglican missionary society, the Society for the Propagation of the Gospel in Foreign Parts, founded in 1710. It argues that, contrary to the prevailing historiography of the British missionary movement, this early eighteenth-century society was genuinely evangelistic and marks the real beginning of that movement. The society also marks the beginning of a formal, institutional engagement by the Church of England with the British Empire. In the Society's annual anniversary sermons, and influenced by the reports sent by its ordained missionaries in North America, the Church of England's metropolitan leadership in England constructed an Anglican discourse of empire. In this discourse the Church of England began to fashion the identities of colonial populations of Indigenous peoples, white colonists, and Black slaves through a theological Enlightenment understanding. [source] | ||||||||||