ECM Collections of the Revd. Kenneth Cracknell for the World Mission
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Christian Education and the Construction of Female Gentility in Modern East Asia
religions Article Christian Education and the Construction of Female Gentility in Modern East Asia Jeesoon Hong Department of Chinese Culture, Sogang University, Seoul 04107, Korea; [email protected] Received: 30 June 2019; Accepted: 1 August 2019; Published: 6 August 2019 Abstract: This study explores the relationship between Christian education and the construction of female gentility in East Asia around the turn of the twentieth century. Because American missionary schools played an important role in the region, notions of female gentility were greatly influenced by the cultural values of the American middle class and, more specifically, American liberal arts colleges. The notion of the “new gentlewoman” helps to illuminate modern Protestant womanhood’s ambiguous relationship with feminism and nationalism. Recognizing that the Protestant notion of “female gentility” was internally racialized, in this study, I also pay attention to the question of race. While the scope of my research spans East Asia, in this paper, I examine Christian education in China, focusing specifically on Yenching Women’s College. I compare the college’s educational goals and curricula to the pedagogy at the male college of Yenching, the governmental women’s college, and other female colleges in Japan and Korea. In this study, I approach East Asia as a whole for several reasons: first, because a broader view of the region helps put the Chinese case into perspective; second, because the region was often dealt with together in missionary work; and lastly, because national differences cannot be assumed to be more substantial than other differences, such as those based on gender, class, generation, period, and province. -
Constructing and Reconstructing Images of Chinese Women in Lin Yutang's Translations, Adaptations and Rewritings
CONSTRUCTING AND RECONSTRUCTING IMAGES OF CHINESE WOMEN IN LIN YUTANG'S TRANSLATIONS, ADAPTATIONS AND REWRITINGS by Fang Lu B.A., Beijing Normal University, 1987 M.A., Beijing Normal University, 1990 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Under Special Arrangement Faculty of Arts & Social Sciences © Fang Lu 2008 SIMON FRASER UNIVERSITY Spring 2008 All rights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-46812-8 Our file Notre reference ISBN: 978-0-494-46812-8 NOTICE: AVIS: The author has granted a non L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par Plntemet, prefer, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. -
Mission Studies As Evangelization and Theology for World Christianity
Mission Studies as Evangelization and Teology for World Christianity Refections on Mission Studies in Britian and Ireland, 2000 - 2015 Kirsteen Kim DOI: 10.7252/Paper. 000051 About the Author Kirsteen Kim, Ph.D., is Professor of Teology and World Christianity at Leeds Trinity University. Kirsteen researches and teaches theology from the perspective of mission and world Christianity, drawing on her experience of Christianity while living and working in South Korea, India and the USA, with a special interest in theology of the Holy Spirit. She publishes widely and is the editor of Mission Studies, the journal of the International Association for Mission Studies. 72 | Mission Studies as Evangelization and Theology for World Christianity Foreword In 2000 and in 2012 I published papers for the British and Irish Association for Mission Studies (BIAMS) on mission studies in Britain and Ireland, which were published in journals of theological education.1 Tese two papers surveyed the state of mission studies and how in this region it is related to various other disciplines. Each paper suggested a next stage in the development of mission studies: the frst saw mission studies as facilitating a worldwide web of missiological discussion; the second suggested that mission studies should be appreciated as internationalizing theology more generally. Tis article reviews the developments in Britain and Ireland over the years which are detailed in these articles and bring them up to date. It further argues that, while continuing to develop as “mission studies” or “missiology”, the discipline should today claim the names “theology for world Christianity” and “studies in evangelization. -
Christianity Transmission History and Contemporary Situation in China
IOSR Journal of Business and Management (IOSR-JBM) e-ISSN: 2278-487X, p-ISSN: 2319-7668. Volume 18, Issue 6 .Ver. IV (Jun. 2016), PP 14-20 www.iosrjournals.org Christianity Transmission History and Contemporary Situation in China Ruihui Han1, 1Humanities School, Jinan University, Zhuhai, Guangdong Province, China. Abstract: The Christianity is transmitted with faster speed than ever in recent years in China. The Christianity transmission in China has long history and many setbacks, especially in modern history of China. The missionaries tried different ways to propagate such religion and had little achievement, even such transmission incurred the slaughter. But after the reforming and opening policy, the Christianity is accepted more easily in China. The main form of the Christianity church is the house church, and the believers in the countryside accounts for the most part of the whole believers. There is increasing interest in the house church and Christianity in countryside, and those are also the key to understand the Christianity transmission in contemporary China. Keywords: Christianity; transmission; church house; rural areas; Boxer Rebellion. I. Introduction In the end of 19th century, the American missionary Arthur Henderson Smith published his Chinese Characteristics and believed that thespread of Christianity in Chinese countryside would bring about a series of positive changes in Chinese countryside. After 100 years, the spread of Christianity were fast and very popular. In the population of the Chinese Christians, 80% are in the Chinese countryside. The most common form of the church is the housechurch, which is not registered in the government so that the government can not supervise it effectively. -
Clinton Bennett
Clinton Bennett approach allows him to treat Islamic traditions and their Muslim interpretations with sensitivity and respect, not often found among Christian writings on Islam.'[1] Ben- nett became a US citizen during 2012. 1 Biography 1.1 Background Bennett was born in Tettenhall then an Urban District in Staffordshire, England. In 1966, he migrated to Aus- tralia with his parents, Howard Bennett (1922–1997) and Joan Bennett (1922–2007) and his two siblings. He com- pleted his final year of primary education in Australia then attended Maclean High School, Maclean, New South Wales. He was a member of the School Debating Team taking part in inter-school competitions, a member of the Radio Club, Student Leader of the Inter-School Christian Fellowship chapter and represented his class for a year on the Student Representative Council. He won prizes for acting and for History. After gaining his School Cer- tificate, he worked in Sydney as an officer in the state civil service 1972–1973.[2] Originally an Anglican, Ben- nett was baptised into membership of the Lower Clarence Baptist Church in 1969. He was active in the Christian Endeavor movement and as a youth camp leader. Clinton Bennett Clinton Bennett (born 7 October 1955) is a British 1.2 Education American scholar of religions and participant in interfaith dialogue specialising in the study of Islam and Muslim- non-Muslim encounter. An ordained Baptist minister, he was a missionary in Bangladesh before serving as the sec- ond director of interfaith relations at the British Council of Churches in succession to Kenneth Cracknell. -
Englischer Diplomat, Commissioner Chinese Maritime Customs Biographie 1901 James Acheson Ist Konsul Des Englischen Konsulats in Qiongzhou
Report Title - p. 1 of 266 Report Title Acheson, James (um 1901) : Englischer Diplomat, Commissioner Chinese Maritime Customs Biographie 1901 James Acheson ist Konsul des englischen Konsulats in Qiongzhou. [Qing1] Adam, James Robertson (Dundee, Schottland 1863-1915 Anshun, Guizhou vom Blitz erschlagen) : Protestantischer Missionar China Inland Mission Biographie 1887 James Robertson Adam wird Missionar der China Inland Mission in China. [Prot2] Addis, John Mansfield = Addis, John Mansfield Sir (1914-1983) : Englischer Diplomat Biographie 1947-1950 John Mansfield Addis ist Erster Sekretär der britischen Botschaft in Nanjing. [SOAS] 1950-1954 John Mansfield Addis ist im Foreign Office der britischen Botschaft in Beijing tätig. [ODNB] 1954-1957 John Mansfield Addis ist Generalkonsul der britischen Botschaft in Beijing. [SOAS] 1970-1974 John Mansfield Addis ist Botschafter der britischen Regierung in Beijing. [SOAS] 1975 John Mansfield Addis wird Senior Research Fellow in Contemporary Chinese Studies am Wolfson College, Oxford. [SOAS] Adeney, David Howard (Bedford, Bedfordshire 1911-1994) : Englischer protestantischer Missionar China Inland Mission Biographie 1934 Ruth Adeney lernt Chinesisch an der Sprachenschule der China Inland Mission in Yangzhou (Jiangsu) ; David Howard Adeney in Anqing (Anhui). [BGC] 1934-1938 David Howard Adeney ist als Missionar in Henan tätig. [BGC] 1938 Heirat von David Howard Adeney und Ruth Adeney in Henan. [BGC] 1938-1941 David Howard Adeney und Ruth Adeney sind als Missionare in Fangcheng (Henan) tätig. [BGC] 1941-1945 David Howard Adeney und Ruth Adeney halten sich in Amerika auf. [BGC] 1946-1950 David Howard Adeney und Ruth Adeney sind für das Chinese Inter-Varisty Fellowship für Universitäts-Studenten in Nanjing und Shanghai tätig. [BGC] 1950-1956 David Howard Adeney und Ruth Adeney halten sich in Amerika auf. -
Publications of the Committee for Relations with People of Other Faiths and the Churches' Commission for Inter Faith Relations 1978-2004 Compiled by Elizabeth Harris
Publications of the Committee for Relations with People of Other Faiths and the Churches' Commission for Inter Faith Relations 1978-2004 compiled by Elizabeth Harris (I have not been able to find copies of all the publications below and so some lack ISBN numbers. Some publications are not dated. I have guessed the date of publication in these cases from internal evidence. If I have missed out publications, the fault is entirely mine)) • 1976, David Brown, A New Threshold: Guidelines for the Churches in their Relations with Muslim Communities, British Council of Churches (BCC) and the Conference of British Missionary Societies. • 1980, Kenneth Cracknell, Why Dialogue?: a first British comment on the W.C.C. Guidelines, BCC, ISBN 0 85169 075 0 • 1980, The Use of Church Property in a Plural Society, Community and Race Relations Unit (CRRU)/BCC • 1981, Relations with People of Other Faiths: Guidelines for Dialogue in Britain, BCC, revised in 1983. ISBN 0 85169 088 2. • 1982, Mixed Faith Marriages: A Case for Care • 1983, Can We Pray Together: Guidelines for Worship in a Multi-Faith Society, CRPOF/BCC, ISBN: 0 85169 098 X • 1984, Kenneth Cracknell (transl), Christians and Muslims Talking Together, by a working party of the Churches' Committee on Migrant Workers in Europe, BCC, ISBN 0 85169 110 2 • 1984, Christopher lamb and Kenneth Cracknell, Theology on Full Alert, BCC (revised in 1986) • 1986, Educational Principles in Religious Education • 1986, Roger Hooker, What is Idolatry? CRPOF/BCC (the first in a series of occasional papers papers published -
117 American Methodism
Methodist History, 52:2 (January 2014) AMERICAN METHODISM: A COMPACT HISTORY, DENOMINATIONAL HISTORY, AND AN AUTHOR’S RESPONSE RUSSELL E. RICHEY (ON BEHALF OF KENNETH E. ROWE AND JEAN MILLER SCHMIDT) I want to address two substantive critiques that are offered in Benjamin Hartley’s review of our American Methodism: A Compact History, as well as the other two volumes in this project (Methodist History 51.4 [July 2013]: 292-294). These revolve around the title that Abingdon gave the book, both reflective of the approach we have taken in our three volumes, and both quite legitimate issues. My coauthors endorse this reply to the review. Hartley offers the critiques that we chose to focus on North American rather than world-wide Methodism (requiring, of course, attention to Meth- odism’s missionary spread) and that we treat African American Methodist and holiness churches only through their founding and not in their subse- quent development. He is certainly correct that our volume concerns “North American/U.S. United Methodism and its Predecessor Denominations.” Could we have fit the history of global Methodism and the array of Meth- odist-Wesleyan bodies into 250 pages? Perhaps. It took Emory S. Bucke’s collaborators three 700 page volumes (The History of American Methodism) a half century ago and they gave slight treatment to the smaller Methodist churches. And the Methodist/United Methodist missionary history series runs to eleven volumes, each lengthy. The synthetic Wesleyan/Methodist project that Dr. Hartley calls for is certainly a worthy one and Susan White and Kenneth Cracknell have shown the way with their quite manageable An Introduction to World Methodism. -
A Discussion of Taishan Pilgrimage Around the 19Th and 20Th Centuries
Advances in Journalism and Communication, 2019, 7, 109-117 https://www.scirp.org/journal/ajc ISSN Online: 2328-4935 ISSN Print: 2328-4927 Fate or Future?—A Discussion of Taishan Pilgrimage around the 19th and 20th Centuries Fen Tian Taishan University, Tai’an, China How to cite this paper: Tian, F. (2019). Abstract Fate or Future?—A Discussion of Taishan Pilgrimage around the 19th and 20th Cen- As one of the most sacred mountains in China, Taishan had drawn people’s turies. Advances in Journalism and Com- attention near and far to make pilgrimage each year. In the corner of the 19th munication, 7, 109-117. and 20th centuries, this changed as Christian religion came into Tai’an city at https://doi.org/10.4236/ajc.2019.74007 the foot of Taishan. The paper tries to describe what was happening, the re- Received: October 7, 2019 sult and why, from the aspect of historical description. Accepted: November 4, 2019 Published: November 7, 2019 Keywords Copyright © 2019 by author(s) and Taishan, Pilgrimage, 19th and 20th Century Scientific Research Publishing Inc. This work is licensed under the Creative Commons Attribution International License (CC BY 4.0). 1. Introduction http://creativecommons.org/licenses/by/4.0/ Open Access Taishan, as a sacred mountain in China, has attracted people from all over the country to ascend to the top and worship since the very ancient times (the fol- lowing figures show different aspects of Taishan, Figure 1 is Bixiaci; Figure 2 is Yuhuangding and Figure 3 is the panoramic Taishan). It was described in the History Record that Emperor Shun had been to Taishan to worship and pray which was called Xunshou1, meaning the patrol of the whole country. -
6 X 10.Long New.P65
Cambridge University Press 978-0-521-81849-0 - An Introduction to World Methodism Kenneth Cracknell and Susan J. White Index More information General index Act of Uniformity 5, 6 biblical criticism 115, 205 affections, religious 148–51 bishops, see episcopacy Africa University 78 Bohemian Brethren 96 African Methodist Episcopal Church 54–5, 63, Bolivia 86, 88, 242 64, 73, 76, 137, 189, 193, 202, 229 Book of Common Prayer 5, 154, 173, 174–6, 177, African Methodist Episcopal Zion Church 55, 178, 182, 188, 191, 207 63, 64, 73, 189, 202, 229, 234 Boston personalism 116 Albania 89 Boston University School of Theology 218 alcohol, Methodist attitude toward, see Botswana 76 temperance Brazil 3, 85–6, 87–8 Aldersgate 9, 14–15, 31, 97, 99, 106, 108, 110, 148, British Council of Churches 239 165 British Evangelical Alliance 39 All Africa Council of Churches 77 Bulgaria 66, 89, 132 AME Review 64 burial of the dead 174, 175, 176, 190, 207 American Anti-Slavery Society 56, 57 Burma, see Myanmar American Revolution, see Revolutionary War Angola 74 calendar, see church year Antigua 69–70 Called to Love and Praise 138–9 Apostolic Faith movement 167 Calvinism ix, 21, 24, 100, 101, 108, 114, 115, 165, Argentina 86, 210, 240–1, 257 256 Arminian Magazine 24, 30, 100, 101, Cambodia 66 154 Cambridge Platonists 98 Arminianism, see Evangelical Arminianism camp meetings 37, 48, 49–51, 52, 59, 60, 61, 121, Articles of Religion 63, 92, 176, 247 146, 148, 165, 192, 197–8, 200, 231–2 Asia Methodist Council 83 Canada viii, 52, 68, 71–2, 82, 90, 256 Australia viii, -
Martin CONWAY: One Christian's View of Interreligious Dialogue
MOZAIK 2004/2 Talking through the Word MOZAIK 2004/2 Martin CONWAY Moreover, as mentioned above, we will not expect only and THE MEDIUM OF AUTHENTIC WITNESS always to be discussing “religious things”; we will want to In dialogue, there is no question of expecting one anoth- talk about whatever is mattering to each of us, as believers er to abandon one’s own convictions or upbringing or One Christian’s View of Interreligious Dialogue yet also as ordinary people, at that particular time. sticking-points, etc. The whole point is to become aware This means in turn that there is an important distinction of each other and what each brings by way of such things between the kind of “dialogue,” which a Muslim mother into the exchange. and her Christian neighbour are likely to have over the This too is very much a matter of mutual listening and of garden fence and that which bigger groups of people may mutual enrichment. We meet, not to manipulate each My purpose in this article is to lay out the large field of article I am deliberately trying to maintain a view from wish to have when, for instance, a Muslim imam and a other, but as fellow-pilgrims into the fullness of truth and interreligious dialogue as a whole and as I have come to inside the tradition to which I belong. Christian minister each ask ten of their members to share purposes each has become aware of in her or his own faith. understand it, in hopes that one can think the matter Third, each of the major faiths (I am not trying to include in a “dialogue evening.” So the moment will almost certainly come, if never at a through freshly and carefully. -
The Internationalization of the Protestant Missionary Movement Between the World Wars Dana L
The First Globalization: The Internationalization of the Protestant Missionary Movement Between the World Wars Dana L. Robert he global vision intrinsic to Christianity-one world, internationalism withthe kingdom of God. Particularlyin North Tone kingdom of God under Jesus Christ-has been the American mainline Protestant churches it became difficult to motive and purpose behind much missionary fervor. Driven by distinguish internationalism from the mission impulse itself. this idealistic vision, the mission of the church nevertheless has Although internationalism was central to mainline Protes beenconductedwithinhumanhistory. Modemmissionsemerged tant missions in the 1920s and 1930s, scholars have not used it as in the context of the Enlightenment, the industrial revolution, an interpretive framework for the missionary issues of the era. and the subsequent expansion of capitalism and modernization. Many have preferred to interpret the interwar period in light of With its internal logic of universalism, or catholicity,' Christian the Kraemer/Hocking debate or in relation to the tension be mission of necessity finds itself in dialogue with the secular tween evangelistic and social gospel approaches to missions. globalizing tendency of the historical moment-whether Euro This essay explores the relationship between internationalism pean expansionism, Western capitalism, or the World Wide and indigenization in the mission movementbetween the world Web. 2 wars, with primary reference to a North American conversation. The Anglo-American Protestant missionary movement of I hope to demonstrate that internationalism and indigenization the 1920s and 1930s functioned within the globalizing discourse were two sides of the same coin. of "internationalism"-amoral vision of oneworld thatemerged The globalizing vision of one world stood in tensionwith the after the horrors of World War I and stemmed from the idealism cultural particularities that emerged in relationship to the global ofWoodrowWilson'sFourteenPoints.Internationalismlaunched context itself.