Despite the fact that partnership has be en a pronounced goal in ecumenical relationships for over eighty years, the realization of mutuality, solidarity, and koinonia has, even until present times, proven to be illusive. This fact raises a number of questions. First, why is this so? What wer e the historical antecedents that led to the concept of partnership? What were the original secular and religious contexts in which the term partnership was used, and how has its meaning been understood and contested over time? And secondly, what can we learn from this history? Are there any problematic issues or themes that repeatedly appear in the narrative, causing churches to continually fall short in these relationships? In seeking to answer these questions, this thesis will trace the history of ecu menical partnerships from its antecedents, found in the beginning of the modern Protestant missionary movement, through to current times, focusing on the relationships between churches historically involved in the International Missionary Council (IMC) and , after 1961 when the IMC integrated with the World Council of Churches (WCC), the Commission on World Mission and Evangelism (CWME). Importantly, Lamin Sanneh’s typology of churches as either Global (the churches of the North or Western world, also forme rly known as ‘sending’ or ‘older’ churches) or World (the churches of the South and East, formerly known as ‘receiving’ or ‘younger’ churches) will be the lens used to understand these ecumenical relationships. Using this typology, each of the chapters th at form the main body of this research focuses on a different era of history and will follow a similar pattern. The first section of each chapter serves to situate the church’s partnership discourse in its secular setting, paying special attention to issu es pertaining to North/South political and economic power, as well as how power has been contested. The remainder of each chapter will trace the ecumenical history of partnership, focusing especially on the discussions and findings of world ecumenical mis sion meetings, starting with The Ecumenical Conference on Foreign Missions in New York in 1900. While the main emphasis will be on these ecumenical meetings and their findings, attention will also be given to individuals and events that played significant roles in the development of the understanding and practice of partnership. Significantly, at the conclusion of each chapter four prominent themes or issues will be traced which continually reappear in the narrative and make partnership difficult to reali ze. When reviewing this history, it is evident that the term partnership was a product of colonial times and therefore captive to colonial and, later, neocolonial interpretations. However, it is also clear that from the very beginnings of the moder n Protestant missionary movement some church and missionary leaders, from both the Global and World churches, have sought to ground partnership in Biblical, egalitarian, and liberationist understandings. While this can serve to encourage those involved in partnership today, the historical analysis also shows plainly four key themes or issues that continually make the attainment of equitable relationships impossible to realize; namely, the home base , humanitarianism and development , authority , and rhetoric and reality . It is clear that the differences in worldviews, as described by Sanneh’s typology, have had and continue to have detrimental effects on the relationships between the churches of Global and World Christianity. Given this history, it is assert ed in this thesis that for ecumenical partnerships to have any chance of overcoming these issues, the churches of Global Christianity must stop seeing mission as expansion and lose the desire to remake others in their image; in short, they must become, in their worldview and ethos, World churches. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

Christian Spirituality, Church History and Missiology / D. Th. (Missiology).

This research deals with Bible translating into Oshikwanyama between 1891 and 1974. Poeple who live in northern Namibia and southern Angola speak Oshikwanyama. The research will focus on stages of translation projects and work done by translators, co-ordinators and the translation committee, as from German missionaries from the Rhenish Missionary Society for Finnish missionaries from Finnish Missionary Society. However, the focus will concentrate more on the agency of African indigenous translators. The German missionaries started the translation of the New Testament into Oshikwanyama with the assistance of the indigenous people when they arrived in Oukwanyama in 1891. The New Testament was printed in 1927 in London. The Finnish missionaries started the translation of the whole Bible into under the auspices of the BFBS Oshikwanyama in late 1958, and it was published by the BSSA in Cape Town in 1974. In line with the focus of this research, little has been documented up t6o now about African missionary identities and their contributions. The present research on Bible translation into Oshikwanyama aims to correct this by giving their biographies in some details. The issue of Bible translation into Oshikwanyama went hand in hand with the development of the language in written form. Therefore at the end the Oshikwanyama were very happy because God now speak to them in their language and at the same time their language has been recignized. In this research you will find out that indigenous people were not only behind the translation of the Bible into Oshikwanyama, but they were involved in that translation, proofreading and the correct appropriation of words. The 1974 Bible in Oshikwanyama is the product of African missionaries. After reading this thesis you will know them by their names and individual contributions. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

Christian Spirituality, Church History and Missiology / D. Th. (Missiology).

The present thesis is a study of the women involved in the Anglican mission to the Japanese Canadians between 1903 and 1957. Drawing on a variety of primary source documents housed in the Anglican church archives in Toronto and Vancouver, as well as information gathered in interviews with three former missionaries, the study aims to determine who these women were, what their work consisted of, their reasons for choosing to work among Japanese Canadians, and what effects their efforts had, not specifically on the intended recipients, but on the women themselves. The thesis argues that much of the success of the mission, as measured by the number of Japanese Canadians who utilized its facilities and programmes, is due to the high level of involvement of local women. Until the World War II evacuation of Japanese Canadians from the coast of British Columbia, the mission's main facilities were located in Vancouver. In 1917 a male-dominated governing board took over the work, and attempted to 'professionalize' the mission during the interwar period. Still, of the over fifty middle-class Anglo-Canadian women, the majority were drawn from the local community, and a further seventeen Japanese Canadian women, originally from the mission's clientele, became involved in the work. A number of these women were employed as lay workers, and those who had the requisite training were engaged as professional missionaries, but more than half of the workers worked as volunteers. Work in the mission offered an attractive outlet through which these women channelled their energy, skills, and humanitarian propensities. It allowed Anglo-Canadian women to take on a public role while upholding contemporary notions concerning appropriate behaviour for their sex, "race" and class, while the Japanese Canadian workers gained the acceptance and esteem of their Occidental colleagues, and access to a respectable occupation at a time when they had few options to choose from. Thus by creating and largely maintaining the mission, a number of Anglican women, working within the confines of the maternal feminist ideology, built a sphere for themselves which encouraged their personal growth. / Education, Faculty of / Graduate

張興華. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 130-137) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zhang Xinghua.

When dealing with missionary endeavors abroad most writers tend to concentrate on the evangelical aspect. However, missionaries have played a much more extensive role than this. In the case of Iran, the evangelical impact of the missionary effort was minimal in comparison to both the medical and educational branches of their work. In spite of their original intent of revitalizing the native Christianity, it was through their educators and doctors that the missionaries had their greatest influence on 19th and 20th century Iran. For centuries Iran had been relatively isolated from the outside world and its advances. Such conditions were to change as other countries acquired an interest in Iran. The British viewed Iran as a buffer for their Indian Empire and the Russians sought territorial gains. As a matter of fact, it was the Perso-Russian Wars (1813 and 1827) that suddenly awakened the Iranian government to the power of the Western nations. In order to compete, in order to survive, Iran, too, had to master Western technology. Yet this transition was to require almost a century. The 19th century witnessed the beginning of change within Iran and the American missionaries played a role in this process. Because of the lack of educational opportunities within Iran, as well as the need for medical care, the missionaries provided such services until the government was able to do so. They maintained this role for approximately one hundred years, during which time they made innumerable contributions. However, these contributions were not made without opposition. The introduction of the new force infringed upon the status quo. Many Iranians felt their position threatened. The missionary presence aroused the antagonism not only of the hierarchy of the local Christian churches, but also local officials, the Muslim ulama and the Persian government. This conflict was further intensified by the fact that the Christian minorities began to look to the missionaries, rather than their own leaders, to mediate disputes. This, is addition to their role of educator and doctor, the missionary also become arbitrator on behalf of the Nestorians. In tracing the development of the American missionary activities in Iran from their origins in 1834 through the year 1941, it becomes apparent that this was a century of changing political climate and social conditions within the country. The year 1941 is not an arbitrary date but was chosen because at this point the government had taken over all ' foreign operated schools and had established laws that limited the medical practice of the missionaries. Such measures are indicative 'of the effort made by Reza Shah Pahlavi, prior to his abdication in 1941, to consolidate power and decrease foreign control. As a result of the continuing efforts of Reza Shah to concentrate power in his hands, the missionaries' role in education and medicine was absorbed by the State.

謝慶生. / 本論文於1997年7月呈交. / 論文(哲學碩士) -- 香港中文大學硏究院社會學部, 1998. / 參考文獻: leaves 168-181. / 中英文摘要. / Xie Qingsheng. / Chapter 第一章 --- 導論 --- p.1 / Chapter 1.1 --- 硏究背景中國基督敎村的現象 --- p.1 / Chapter 1.2 --- 硏究出發點：今日、昨日 ----極度相似的信徒分布型態 --- p.3 / Chapter 1.3 --- 硏究意義:一個久爲人熟知但未被重視的課題 --- p.7 / Chapter 1.4 --- 硏究方法：微觀的定質硏究法 --- p.9 / Chapter 1.5 --- 硏究限制 --- p.12 / Chapter 1.6 --- 論文內容安排 --- p.13 / Chapter 第二章 --- 中國農村結構與基督敎傳播： 一個複合的理論架構 --- p.15 / Chapter 2.1 --- 宗敎皈依 --- p.15 / Chapter 2.2 --- 參照群體與社區權力運作 --- p.19 / Chapter 2.3 --- 差序格局 --- p.21 / Chapter 2.4 --- 世系群關係 --- p.23 / Chapter 第三章 --- 文獻回顧：中國基督敎社區的地域性硏究 --- p.28 / Chapter 3.1 --- 皈依原因探素 --- p.32 / Chapter 3.2 --- 信仰二分的現象 --- p.35 / Chapter 3.3 --- 敎會領袖的角色 --- p.36 / Chapter 3.1 --- 基督敎本色化 --- p.38 / Chapter 第四章 --- 基督敎村的形成和發展 …莆田大規模皈依的外在動力 --- p.42 / Chapter 4.1 --- 關鍵時刻:國民政府時期的危機與契機 --- p.42 / Chapter 4.1.1 --- 二十世紀的中國基督敎 --- p.43 / Chapter 4.1.2 --- 二十世紀初F省的基督敎 --- p.45 / Chapter 4.2 --- 窮山惡水的偏遠山區 --- p.47 / Chapter 4.3 --- 神的敎會的傳敎政策及社會服務 --- p.52 / Chapter 4.3.1 --- 二十世紀初的松溪縣基督敎槪況 --- p.52 / Chapter 4.3.2 --- 神的敎會在中國 --- p.55 / Chapter 4.3.3 --- 莆田敎會的發展 --- p.56 / Chapter 第五章 --- 基督敎村的形成和發展 …莆田大規模皈依的內在動力 --- p.63 / Chapter 5.1 --- 以世系群爲基礎 --- p.63 / Chapter 5.2 --- 以士紳爲第一推動因素 --- p.71 / Chapter 5.3 --- 以神蹟奇事爲起動器 --- p.82 / Chapter 5.4 --- 以自我實踐爲催化劑 --- p.87 / Chapter 5.5 --- 以本色化爲調節器 --- p.94 / Chapter 5.5.1 --- 取代與超越 --- p.95 / Chapter 5.5.2 --- 包容與轉換 --- p.98 / Chapter 5.5.3 --- 摒棄與停留 --- p.100 / Chapter 5.6 --- 小結:“S´ح字的納新模型 --- p.103 / Chapter 第六章 --- 信與不信----信仰二分的眞象 --- p.107 / Chapter 6.1 --- 士紳與保長----階級 --- p.109 / Chapter 6.2 --- 利民與世恆----第一推動力 --- p.114 / Chapter 6.3 --- 白與黃----世系群不和 --- p.117 / Chapter 6.4 --- 局限與界限----傳播的制約 --- p.124 / Chapter 6.4.1 --- 利民的局限 --- p.124 / Chapter 6.4.2 --- 白氏的界限 --- p.127 / Chapter 6.5 --- 父權與婦女----女性在文化傳播的角色 --- p.134 / Chapter 6.6 --- 小結:主的宗敎與祖的宗敎 --- p.139 / Chapter 第七章 --- 宗敎的衰退與復興 --- p.142 / Chapter 7.1 --- 宗敎衰退----中國敎會的嚴冬 --- p.142 / Chapter 7.2 --- 宗敎復興----等候春天的到臨 --- p.146 / Chapter 第八章 --- 結論：一個¯‘ة待開發的課題 --- p.151 / Chapter 8.1 --- 從文化的角度看基督敎的發展和局限 --- p.151 / Chapter 8.2 --- 現象的理論化和通則：一個有待延續的問題 --- p.154 / 附註一：硏究內人物簡介及關係圖 --- p.157 / 附註二：傳道人敎授的部份詩歌摘錄 --- p.160 / 附註三：傳道人敎授的基督敎三字經 --- p.167 / 參考書目 --- p.178

This dissertation seeks to answer the question, what light does the ministry of William T. Brantly shed for understanding the breakup of the Triennial Convention? The dissertation argues that Brantly's longtime mission of uniting Christians in useful effort for a moral revolution exemplified the early vision of the Triennial Convention and that his inability as a Southerner to maintain this mission nationally among Baptists indicated grave disunity within the Convention as early as 1837. After chapter I introduces Brantly in light of current historiography, the dissertation consists of three parts--early history, theology, and later history. In the first part, encompassing the chapters 2 through 4, Brantly's personal mission is defined in the early South, illustrated in his first two Southern ministries, and climaxes in his efforts in Philadelphia. Two mentors and the death of his first wife influenced his personal mission. Two pastorates illustrated his twofold goal of organizing Baptists for missions and ministerial education. In Philadelphia, Brantly attained peace at First Baptist Church and then embodied his ideals in the formation of the Central Union Association. The formation of this new association in contradistinction to the venerable Philadelphia Association raises the question of heresy in doctrine and innovation in practice. These concerns lead into the second part--a theological examination of Brantly's thought. Chapters 5 and 6 examine his views on Calvinism and the authority of Scripture. Chapters 7 and 8 explore his justification of revivalistic new measures and benevolent societies. Chapters 9 and 10 demonstrate that Brandy's idea of evangelical unity possessed a denominational identity, a doctrinal boundary, and an even greater emphasis on active benevolence. The third part examines Brantly within the Triennial Convention. Chapter 11 discusses the Convention's transitional period (1826-1835), when sectionalism risked disunity, but compromise and silence nullified political strife and British interference. Chapters 12 and 13 examine the sectional and sectarian causes behind the visible disunity of the great Bible Convention of 1837. Brantly's stand for evangelical unity and subsequent defeat indicated grave disunity eight years before the Convention broke up. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments. This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis. In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn. During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives. In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets. At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)