Thesis (D. Miss.)--Western Conservative Baptist Seminary, 1994. / Abstract. Includes bibliographical references (leaves 235-243).

Thesis (D. Min.)--Logos Evangelical Seminary, 2005. / Vita. Includes bibliographical references (leaves 296-309).

Thesis (D. Min.)--Logos Evangelical Seminary, 2004. / Vita. Includes bibliographical references (leaves 141-144).

Thesis (M.C.S.)--Regent College, 1989. / Abstract. Vita. Includes glossary of Chinese characters. Includes bibliographical references (leaves 148-156).

Sin Ka Kwan Almond. / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Abstracts in English and Chinese. / Abstract --- p.ii / INTRODUCTION --- p.5 / Chapter Chapter 1: --- Chinese Community in Germany --- p.6 / Chapter 1. --- Historical Development of Chinese Settlement in Germany --- p.6 / Chapter 1.1. --- Chinese Labor Migration before WWII --- p.7 / Chapter 1.2. --- Chinese People in Germany in the Post WWII period --- p.8 / Chapter 1.3. --- Growing Chinese Migration since 1980s --- p.9 / Chapter 1.4. --- The Chinese in Germany Today --- p.10 / Chapter 2. --- Chinese Migrant Groups in Germany --- p.13 / Chapter 2.1. --- Chinese Students: --- p.14 / Chapter 2.2. --- Migrant Businesses: --- p.16 / Chapter 2.3. --- Illegal Immigrants / Asylum Seekers --- p.17 / Chapter 2.4. --- Chinese Descendants in Germany --- p.18 / Chapter 3. --- Conclusion --- p.18 / Chapter Chapter 2: --- Chinese Migrant Churches in Germany --- p.20 / Chapter 1. --- Terminology: Migrant Churches --- p.20 / Chapter 2. --- Chinese Christian Communities in Germany --- p.20 / Chapter 2.1. --- The F.M.C.D.-Centered Evangelical Network (德華福音友會） --- p.27 / Chapter 2.2. --- European- Chinese Theological Seminary (歐華神學院） --- p.29 / Chapter 2.3. --- The Chinese Overseas Christian Mission (基督教華僑佈道會) --- p.30 / Chapter 2.4. --- Chinese German Christian Fellowship (中德基督徒使團) --- p.31 / Chapter 2.5. --- Other Publications --- p.31 / Chapter Chapter 3: --- Difficulties Encountered by Chinese Missionaries --- p.32 / Chapter 1. --- Cultural Shock --- p.32 / Chapter 2. --- Missionary's Children --- p.33 / Chapter 3. --- Lack of Satisfaction - Mobility of the members --- p.34 / Chapter 4. --- Different Expectations on the Role of the Pastor --- p.35 / Chapter 5. --- Source of Funding --- p.36 / Chapter 6. --- Insufficient Attention Given by Church Authorities.. --- p.37 / Chapter Chapter 4: --- Reflections on Mission Strategies --- p.38 / Chapter 1. --- Openness to Inculturation --- p.38 / Chapter 2. --- Language and Theological Training --- p.40 / Chapter 3. --- Interreligious Dialogue --- p.41 / Chapter 4. --- Globalization and Mission --- p.42 / Chapter 5. --- Case Study ´ؤ Reflection for the Mission Strategy of a Local Church --- p.43 / Chapter 6. --- Is Pentecostalism a Way Out? --- p.46 / Conclusion --- p.48 / Bibliography --- p.49

Thesis (Ph. D.)--University of Ottawa, 2000. / Includes bibliographical references (leaves 332-359).

Thesis (D. Min.)--Logos Evangelical Seminary, 2003. / Vita. Includes bibliographical references (leaves 427-442).

It is well known that the Teaching of English (TOE) originated from mission schools in China. However, there has not been an exhaustive study on the evolution of the TOE in mission schools from the early 19th century to 1949. Only in recent years did missionaries’ contributions to Chinese society begin to catch more scholarly attention, but most extant studies lack enough academic scrutiny and thorough exploration. To make up for the lack of research in this area, this dissertation is intended to carry out a comprehensive study on the origination and evolution of the TOE in Chinese mission schools from the sociocultural perspective through the analysis of the curricula, textbooks, pedagogies and assessments of the TOE in mission schools at each historical period to explore its possible contributions to Chinese education and Chinese society. Meanwhile, this study casts on a close examination on the relationship between the TOE in mission schools and the socio-historical contexts at each historical stage by positing it in the broader social and historical contexts of Chinese society to examine how the TOE in mission schools has become the unique product of the interplay of both Western Christian missions and the multi-fold sociocultural forces of Chinese society. Finally, despite the undeniable fact that the purpose for the TOE in mission schools is to expand the colonization of Western countries, the educational activities of Western missionaries including the TOE did contribute to the transformation and development of Chinese society in modern Chinese history. Therefore, this study is intended to illustrate how the TOE in mission schools has become a constitutive part of the social progress of Chinese society and contributes to that social progress during the transitional period in the modern history of China.The originality of this research also lies in that it creatively applies the sociocultural theory of literacy to this study both as the theoretical underpinning and research methodology (in a limited way) to illustrate how the TOE in mission schools is shaped by both Western Christian Movements and the social, historical and political forces of Chinese society. The theoretical perspective informs the methodology of this study. Due to the limitation of the data in this dissertation, this dissertation mainly employs a historical approach in the hope that the sociocultural perspectives on literacy can serve as working principles for the analysis of the complicated relationship between the TOE in mission schools and the specific contexts of Chinese society. The study is conducted from both the synchronic and diachronic perspectives at both macro- and micro-levels to demonstrate how the political upheavals, social changes and government’s education policies interacted with each other in the process of the shaping and reshaping the TOE in China. Finally, in line with the sociocultural theory on literacy the future research will adopt the ethnographic approach entailed by the sociocultural theory to further examine how the individual experiences of the teachers and students in mission schools were shaped by the dominant historical, cultural and political contexts of Chinese society.

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)