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Thesis advisor: Scott Fulford / Thesis advisor: Mathis Wagner / This dissertation consists of three chapters. The first chapter investigates how the historical development of Protestantism may contribute to explain current literacy disparities in India. Combining information about the spatial distribution of Protestant missions in India at the end of the nineteenth century with contemporary district-level data, I find a strong long-term relationship between the historical exposure to Protestant missions and current literacy. I then verify that this relationship is not driven by unobserved characteristics that may affect both current literacy outcomes as well as the missionaries' location decisions. The second chapter exploits local variations in the historical exposure to Christianity to explain current differences in individual HIV-related sexual behaviors in Africa. I find that exposure to the presence of Catholic missions at the end of the nineteenth century is associated with a decrease in current HIV infection rates. I also examine whether historical Catholic and Protestant missions have a different impact on individual sexual behaviors. I find that Catholicism, while having a small negative impact on the propensity of condom use, is positively associated with the adoption of safer forms of sexual behavior (pre-marriage sexual abstinence, delay of first sexual intercourse and marital faithfulness). Finally, in the third chapter I examine the impact of international migration and remittances on the labor supply of the family members left behind. Using data from Albania, I find that international migration has a significant impact on labor force participation. Remittances receipts from abroad determine a substitution effect away from the labor market, particularly for the female population. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Economics.

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

No abstract available. / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology)

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

No abstract available. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

The primary objective of this study is to re-tell the story of a largely neglected figure in the history of Christian missions in China, James Legge (1815-1897), from a modern missiological perspective. As a Scottish missionary from the Congregational (nonconformist) church background, Legge worked for the London Missionary Society in Hong Kong, a British Crown Colony, for almost thirty years. He later became the first Professor of Chinese at the Oxford University and probably the most important sinologist of the nineteenth century. This study tries to apply the "translation principle" proposed by A. F. Walls to illustrate that the career of Legge in scholarship, translation and evangelization has undergone a process of "conversion" and "transformation" which resulted in Legge' s constant revision of his viewpoints on Chinese cul tu re. Legge' s genuine appreciation and sympathetic understanding of the Chinese cultural heritage grew gradually and as a "converted" missionary Legge was willing to criticize severely the deed of all "Christian nations". Through the monumental task of translating the Chinese Classics into English, Legge not only served as a bridge-builder between two spheres of culture; he also came to the conclusion that the ancient religion of China was monotheistic and that the teaching of the Chinese sages like Confucius, Mencius, and Lao-tze (Laozi) would suggest valuable lessons to those who claimed themselves as Christians. He also declared that the terms "Shang Ti" (Shangdi) and "T'ien" (Tian) found in the Chinese Classics actually stood for the idea of the one true God in the Christian Scriptures. Several of Legge's Chinese colleagues like Ho Tsunshin (1817-1871), Wang Tao (1828-1897), and Hung Jen-kan (1822-1864) were involved in the two way translation of integrating Western ideas into the social, religious, cultural and political scene of nineteenth century China as well as assisting Legge to let the West know more about China. Moreover, though Legge failed to develop any kind of Chinese theology himself, with its emphasis on restoring one's historical past, his legacy still serves to remind the present-day Christians in mainland China and Hong Kong to remember and to revive their own cultural traditions. Along with all the overseas Chinese Christian communities, they have to dig their own wells so as to drink from their own spiritual fountains which would serve as a solid base for a more inculturated and liberating Chinese Christianity.

A study of migrant workers in Indiana and their relationship with various Christian churches and programs throughout the state.

ABSTRACT A DIACHRONIC ANALYSIS OF SOUTHERN BAPTIST MISSIONS AMONG HISPANICS IN KENTUCKY Jonathan Paul Young, D.Miss. The Southern Baptist Theological Seminary, 2013 Chair: Dr. M. David Sills Chapter 1 examines the Hispanic community in the United States then in Kentucky. It provides an overview of the history of Southern Baptist missions among Hispanics in Kentucky as seen through the framework of the six regional Hispanic ministries. An overview of the importance of the Hispanic Statewide Council and the Hispanic Baptist Bible Institute are sketched. Finally, the chapter concludes with the background of the study, and the research methodology. Chapter 2 provides an in-depth sketch of the histories of the Central Hispanic Region and South Central Hispanic Region. I begin with a historical picture of the Central Hispanic Region. The beginnings, growth, and present standing are then examined. This chapter includes a brief look at other ministries geared towards Hispanics who are found within this geographical region. The Hispanic racetrack ministry of Churchill Downs in Louisville and of Turfway Park in Florence along with Northern Kentucky Baptist Association's Hispanic Ministry history serve as examples. Following this is an examination of South Central Hispanic Region. The beginnings, growth and present status will are provided chronologically. The chapter concludes with a few insights garnered from these two regions. Chapter 3 presents historical sketches of both the Bluegrass Hispanic Region and the Southwestern Hispanic Region. First, the beginnings, growth and present status of Hispanic Southern Baptists are examined. Second, Elkhorn Baptist Association's Hispanic ministry history is surveyed. Third, the Southwestern Hispanic Region is presented in the same manner. The chapter concludes with several insights learned from these two Kentucky Hispanic Baptist Regions. Chapter 4 chronicles the histories of the Southern Kentucky Hispanic Region and the Western Hispanic Region. Both of these regions are presented much like the other previous regional Hispanic regions in this dissertation while including the idiosyncrasies of the regions at hand. Chapter 5 begins by summarizing the findings of this diachronic analysis of Southern Baptist missions among Hispanics in Kentucky. Drawing upon previous chapters, I suggest several potential applications for Kentucky Baptists, both Hispanic and non-Hispanic alike. The dissertation concludes with recommendations for further research.

This study of the Indian mission of the Apostolic Faith Mission of SA (AFM) covers a period of 16 years since its inception in 1930 in Stanger, Natal. Twenty two years earlier the pentecostal message was introduced to South Africa when the AFM was established. The two White missionary overseers appointed were C.S. Flewelling, from 1930 to 1940, and J.T. du Plessis, from 1940 to 1945. In this initial period crucial missiological principles were implemented which were to play a major role in influencing the particular developments within the Indian section. The link between the pentecostal movement in South Africa and the Azusa Street revival of 1906 in Los Angeles, USA, emphasises the fact that the pentecostal message that was transplanted here was shaped by various factors in the racist American society of the 19th and early 20th century. The immigrant Indian community in South Africa, who came as labourers, were bedeviled by sociopolitical and economic factors which impinged on their evolution . The resultant; feeling of insecurity created by these debilitating factors proved to be fruitful soil for the pentecostal movement, which offered a haven to this community on it he fringes of society . The development of the AFM Indian mission was due not merely to the efforts of White missionaries, as is generally held but also to dedicated indigenous pastors.The first three full-time pastors were Samuel Manikkam, David F . Williams and Henry James. These Indian church leaders faced various hardships in the ministry and, in spite of their shortcomings and their struggles, played an integral role in the development of the AFM "Indian" church. In its development, the AFM has been characterised by a strong conformity to White societal policy of racial segregation. The effects of this policy is evident in the sectional divisions existent within the AFM, and is indicative of the organisation's close alliance with the political philosophy of the status quo. Together with its ideological bias, the church's theological conservativism has precluded it from involving itself in affirmative socio-political action in an apartheid ridden society. Further, the Indian Section has been plagued by numerous schisms, resignations and secessions, which has also contributed to the tardy growth of the AFM within this population group. In 1989 the Composite Division of the AFM had been established, comprising the former Indian, Coloured and Black Sections. The White Section, or Single Division as it has now become known, has remained aloof from this practical initiative towards the formation of one church. As of January 1993 the Indian Section (and the other sections of colour) will theoretically cease to exist. It is clear therefore that the future of the Indian mission lay in the Composite Division, with its hope for one church in one nation, and serves as a barometer of the coming struggle and reward for a society seeking to rid itself of the final vestiges of racial prejudice. / Thesis (M.A.)-University of Durban-Westville, 1992.