Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of the dissertation is to present from an historical perspective the life, work, and thought of Charles Freer Andrews (1871-1940), Anglican missionary to India. In examining Andrews' life, special attention is given to those factors which influenced his work and thought. C. F . Andrews was truly a product of his environment. Born in Newcastle- upon- tyne, England, during the latter half of the nineteenth century, he was reared in the Irvingite tradition. His father and grandfather were ministers in the Catholic Apostolic Church founded by Edward Irving. While they provided a religious structure around Jesus Christ, Andrews ' mother exemplified a sympathetic, Christ-like servant. Andrews' national heritage also influenced him. He accepted the prevalent belief that Great Britain was part of God's plan to r ule the backward colonies, but he also was a true Englishman, believing deeply in the democratic system of government. During his college years, Andrews felt the impact of the new scientific age and its attack on Christian beliefs (Virgin Birth, Resurrection of the body, literal interpretation of the Bible) that could not be proven or adequately defended by the new findings of the natural scientists and literary critics. While pondering his own religious beliefs, Andrews became closely associated with Brooke Foss Westcott, Bishop of Durham, and his family. Through this intimate contact, Andrews was led into membership and the priesthood of the Anglican Church and became interested in missions. From 1904-1940, Andrews endeavored to bring into reality his Christ-like servitude as a missionary in India. His major concerns during these years were indentured labor which Andrews investigated in the Fiji Islands and assisted in its eventual abolishment, opium in Assam where he endeavored to show to the British Government of India its ineffective policies in the matter of increasing consumption of the drug, and Indian independence which Andrews advocated as early as the 1920's when others were willing to accept dominion status. In addition to his social concerns, Andrews also became concerned about his beliefs and relationship to the Anglican Church while he was in India. Because of his questioning of doctrines, the restrictiveness of the Anglican priesthood, and his contact with the non-Christians, he finally decided in 1915 to become a priest without a parish and to serve all men, Christians and non-Christians alike. This decision began Andrews' quest to answer such questions as: How does one explain the existence of great reli gious men outside the Christian faith? What is the "church"? Is there only one true and apostolic ministry? Although he did not resolve these questions completely, he sincerely attempted throughout his life to find the answers and tried to lead a Christ-like life. After two operations, Andrews died on April 5, 1940, in Calcutta. His body was carried to a nearby cemetery followed by a throng of Christians and non-Christians, rich and poor, walking together on foot to Andrews' last resting place. / 2031-01-01

The problem with which this study is concerned is that of identifying the significant variables involved in cross-cultural communication and applying these concepts in communicating the Christian faith to Ashanti tribe members of central Ghana in West Africa.

The Reorganized Church of Jesus Christ of Latter Day Saints began missionary activities in Utah in 1863. Missionaries were active throughout the territory. Over three thousand members of the Utah Mormon Church were brought into the ranks of the Reorganization during the nineteenth century. Dissatisfied Mormons found the message of the Reorganization attractive. The "new church" denied polygamy and was led by Joseph Smith III, the oldest son of the mormon Prophet Joseph Smith. Its anti-Brigham Young attitude encouraged many dissatisfied Utah Mormons to join the Reorganization. Outstanding Josephite missionaries, often ex-Utah Mormons, were very successful in spreading their new found faith among their friends and relatives. Very few of the converts remained in Utah; each spring from 1863-1875 a migration of Josephites left the Great Basin. Small temporary branches of the Reorganized Church were established in most of the larger communities in Utah. Many of these fell apart as migration deplete numbers, but the branches at Ogden, Provo, Union Fort, Salt Lake City in Utah, and Malad, Idaho, survived into the twentieth century. The Reorganized missionaries and converts in Utah made a significant impact upon federal government anti-Mormon legislation of the late nineteenth century. The Josephites also acted as a safety valve for dissatisfied Latter-day Saints. No other religious group was so successful in proselyting among Mormons in Utah as the Reorganized Church during the nineteenth century.

No description available.

No description available.

In this thesis, I explore the role of American women missionaries to Korea and how they built cultural bridges that Korean women crossed to become Christian converts. American women missionaries opened their homes to and deliberately sought out relationships with Korean women, relationships centered on evangelism, a common search for Korean language literacy, a shared identity as women and on something missionary women termed a "friendship." These actions by the American women missionaries created opportunities -- bridges -- for Korean women to step into Christianity along a uniquely female path. The bridges I discuss are the intentional actions by women missionaries to make connections with Korean women, the creation of spaces within American homes that met Confucian expectations for women and the production of a "middle ground," a conceptual space of (mis)understanding and new understandings that facilitated cross-cultural interaction. These bridges helped a significant number of Korean women to convert to Christianity and also shed light on the development of a syncretic Korean Christianity. / Doctor of Philosophy

This thesis examines the thought, work, and impact of the Scottish medical missionary, Dr Neil Macvicar, as well other personnel connected to the Victoria Hospital at the Lovedale mission in the Eastern Cape. Of special concern for study in medical history, missiology, and relief development studies, this work centres on Macvicar’s modern Western conceptions of Christianity, biomedicine, civilisation, African cosmological understandings, and traditional methods of healing, within the last years of the Cape Colony and the early history of the Union of South Africa. Macvicar was heavily influenced by the scientific advances and thought of his day, which in turn shaped his perceptions and attitudes not only to African worldviews but to his form and expression of Western Christianity and mission work. His efforts to eradicate and replace ‘superstitious’ thought and ‘inadequate’ methods of treatment focussed especially on the training of an African elite, including the first certified black nurses and largely unsuccessful attempts to initiate a scheme for black doctors. In addition, he promoted public health education endeavours; was heavily involved with patient care and treatment; enabled the inception of the South African Health Society; contributed countless articles, pamphlets, reviews, and books – both scholarly and popular; and was a central figure in the formation of the South African Native College (later to become Fort Hare University). As well as Macvicar, this thesis draws upon and exposes the impact of more marginalised medical personnel, such as Jane Waterston, one of the first female physicians in the modern British scheme, and Govan Koboka, a South African medical dispenser. Their work at Lovedale, among others like them in the late 19th century, was the primary approach to Western biomedical treatment offered by the mission, though largely unacknowledged in wider historical studies. This work also reveals how the hospital operated not simply as a place for healing, or indeed of dying, but as a ‘sacred’ or religious space in addition to its role as an educational centre for patients, and place for the training of other missionaries. Finally, elements of hospital-based biomedical practices, such as surgery, are examined and the Influenza Pandemic of 1918-1919 is looked at as a case study of mission community response to catastrophic disease.

Marketplace Ministries, specifically BAM and tentmaking, can be used in North Africa to effectively share the gospel in culturally impacting ways. Chapter 1 introduces the concept of BAM by presenting various definitions of BAM and finding a desirable definition for the purpose of this study. After finding a satisfactory definition for BAM, marketplace ministries are discussed and a suitable framework is developed for the use of tentmakers. The chapter reviews the relevant literature related to the practices and ministries of BAM and tentmaking. Chapter 2 examines the biblical and historical basis of BAM and tentmaking as effective strategies for reaching the lost. Old Testament principles are established for the use of marketplace ministries and the lives and work of Paul, Priscilla, and Aquila are examined as examples of those who used business to carry out ministry. Lastly, some historical flashpoints of missionaries and missionary enterprises that used business to carry out their missionary task are given. Chapter 3 examines some of the contemporary issues related to the practice of BAM and tentmaking especially as it relates to a mission structure such as the IMB. I give three criteria for tentmakers that must be exhibited to be effective; identity, integrity, and intentionality. Patrick Lai's continuum for tentmakers is discussed and evaluated based on those criteria. Chapter 4 delves specifically into tentmaking and the role of the IMB from Richmond to North Africa. Interviews were conducted with key leaders in Richmond VA, London, England, and North Africa. A survey was developed, distributed, and evaluated among missionaries in North Africa with the IMB. The survey is delimited to IMB personnel with the dual purpose of establishing a baseline for how tentmaking can be used in organizational structures and to see what needs IMB personnel are experiencing as they work on the field. Questions are answered that were raised as a result of practitioners dealing honestly with identity, integrity, and intentionality on the field. Chapter 5 examines the paradigm shifts necessary to make BAM and tentmaking viable in today's world of CAN/RANs. Discussion centers in the areas of missionary selection, education, training, and the funding of tentmakers and their platforms. For tentmaking to be effective in nations hostile to the gospel, shifts will have to be made in the areas of supervision, policy, and strategy. / The author of this dissertation requested and received permission for the author's name to be redacted.

Thesis (Ph.D.)--State University of New York at Binghamton, 2002. / Includes bibliographical references (p. 541-552).

Thesis (M.A.)--Wheaton College, 2005. / Abstract. Includes bibliographical references (leaves 125-129).