No description available.

Thesis (Ph.D.)--Princeton University, 2007. / Includes bibliographical references (leaves 179-189).

No description available.

Thesis (Ph. D.)--Queen's University at Kingston, 1997. / Includes bibliographical references.

No description available.

Thesis (M.A.)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on April 16, 2009) Includes bibliographical references.

Thesis (Ph.D.)--Queen's University at Kingston, 1997. / Includes bibliographical references.

Several biographies of Whitefield have been written, chiefly in the nineteenth century, but none of them endeavours to reveal his theology in any extensive fashion. This thesis is an examination of the theological principles and emphases which guided this great preacher who, together with the two Wesleys, stands in the forefront of those men responsible for the Evangelical Revival of the eighteenth century. Throughout, an attempt has been made to reflect the theology of the Revivalists as a whole, to discover whether Whitefield's theology followed primarily the same lines as that theology, and, particularly, to set his theology over against the theological trends of the age and to trace his Calvinism as it touched the generally Arminian tendencies of the Wesleyan development of Methodism. It was inevitable that a fairly full account of the well-known controversy between John Wesley and Whitefield over the question of predestination and other allied doctrines, should be given (Chapter Three). In place of the usual "Summary and Conclusion" which, as the final chapter, would normally have recapitulated in a straightforward manner the doctrines dealt with in the previous pages and have entailed much repetition of conclusions already written into the main body of the thesis, it has been thought more profitable to disclose and compare assessments of Whitefield's theology made in his own and later times, and to base a conclusion on these, bearing in mind always the results of the present research. At all times an attempt has been made to let the preacher speak for himself. Hence the rather full and numerous quotations introduced from his own works. It should be noted that the volume of Whitefield's "Sermons" used throughout and quoted in the footnotes etc. is the one entitled "Sermons on Important Subjects by the Rev. George Whitefield, A.M., with the Character of the Author by the Rev. Joseph Smith" (printed London, 1825 - the same reprinted London, 1828). All quotations from Whitefield's works, it will be observed, have been edited as regards punctuation where it has been considered necessary to alter these for the sake of a more fluent and readable text. In doing this, the sense of the passages concerned has been carefully maintained. It is hoped that the first Appendix will be helpful for quick reference to the chronology of Whitefield, if need should arise.

This dissertation argues that female piety and mission practices shaped the Evangelical Protestantism and the missionary movement that emerged from the Réveil [Revival] in nineteenth century France. It shows that women through their writings, their philanthropic initiatives, and their focus on education and social renewal on behalf of children laid the foundation for French Protestant mission and outreach. This study fills a gap in Anglophone scholarship on the role of women in French Protestant mission history and the history of the nineteenth century Evangelical Revival in France. After the Reformation, Protestant women preserved the Huguenot cultural identity of Protestants both at home and abroad. This continuity was manifested in the nineteenth century when the countries of the Huguenot Refuge sent missionaries of the Evangelical Revival back into France. The ethos of Jan Hus’ Dcerka [The Daughter] present in the work of French Protestant women in philanthropy, education, and social renewal demonstrates the continuity in piety and outreach from the Reformation to the nineteenth century. After the founding of the Paris Evangelical Missionary Society in 1822, the Paris Mission women’s committee, led by Albertine de Broglie and Émilie Mallet, played a crucial role in promoting missions by mediating regional and class differences between Protestants. Late eighteenth century female initiatives on behalf of vulnerable women and children laid the foundation for the work of missions because, through them, women developed networks that served the goals of philanthropy, fundraising, and infant education. Infant school education, pioneered in the Lesotho Mission by Elizabeth Lyndall Rolland, was essential to women’s mission practice. The infant school pedagogy of Johann Heinrich Pestalozzi and Jean-Frédéric Oberlin, with its religious teaching, the centrality of the female role, and the emphasis on kindness was the key component in the work of the Lesotho Mission. In the 1830s, the arrival of missionary wives launched the work of the Lesotho Mission and energized French Protestant faith. In the 1840s, women once again sparked spiritual renewal with the creation of deaconess communities in Paris and Strasburg that served as models of Christian unity and self-sacrificial service. Overall, women’s piety and outreach were sources of revitalization in the Reformed Church and influenced early Evangelical Protestantism in nineteenth century France. Women’s mission practices that focused on works of mercy, education, and the nurturing of Christian families served as catalysts for renewal.

This thesis examines the development of one of the twentieth century’s largest North American faith missions, the dual-organizational combination of the Wycliffe Bible Translators (WBT) and the Summer Institute of Linguistics (SIL) from its founding in 1934 to 1982. WBT-SIL grew out of the distinctive vision of its founder, William Cameron Townsend (1896-1982), a former Central American Mission missionary. The extraordinarily inventive Townsend conceived of an approach to Christian mission that construed Bible translation as a linguistic and quasi-scientific enterprise, thereby permitting the non-sectarian SIL side of the organization to collaborate with anticlerical governments in Latin America, where it undertook pioneer Bible translation for indigenous peoples speaking as-yet unwritten languages. This unique government relations and scientific approach to missions was at many points in conflict with the prevailing missionary ethos of the organization’s North American evangelical constituency. Therefore the WBT side of the mission functioned as the religious arm of the enterprise for the purposes of publicity and recruiting. The dual organization drew sharp critique from nearly every quarter, ranging from North American evangelicals to Latin American Catholics to secular anthropologists. The controversial nature of the organization begs the question: Why did WBT-SIL become the largest faith mission of the twentieth century? This study seeks to answer this question by analysing the development WBT-SIL in both its foreign and domestic settings. The principal argument mounted in this thesis is that WBT-SIL met with success because its leaders and members followed Townsend’s lead in pragmatically adapting the organization to widely varying contexts both at home in North America and abroad as it sought to serve indigenous peoples through Bible translation, literacy and education. By striking a creative balance between maintaining the essentials of a traditional faith mission and imaginative breaking with convention when conditions necessitated a progressive approach, WBT-SIL became one of the largest and yet most unusual of twentieth-century evangelical missions.