This thesis aims to examine the final years of missionary activity in China, with particular reference to the Baptist Missionary Society (BMS). It argues that, contrary to existing narratives, the Society was committed, from the beginning of its work in China, to placing responsibility for evangelism, church organisation and leadership in the hands of Chinese Christians, but that this plan was undone by events in China between 1937 and 1952. The missionary departure from the province of Shandong, planned to take place in 1942, was delayed when members of the Chinese church found themselves obliged to seek additional help from the BMS in order to cope with the destruction occasioned first by the War of Resistance against Japan, and later by the Civil War. The thesis explores the contrasting experience of work during this period in three different North China provinces, Shandong, Shanxi and Shaanxi. It examines the way the BMS dealt with the new developments, and the impact on individual missionaries and their families of working in this rapidly-changing environment. When Baptist missionaries eventually left, their departure was no longer in keeping with the systematic plan of withdrawal devised earlier, but was precipitated by political developments following the establishment of the People’s Republic of China in 1949. Relationships with Chinese colleagues had to be abruptly terminated, and strident public criticisms were levied against missionaries and other foreigners. The shock of this unplanned and painful departure led missionaries and missionary societies to reflect critically on the whole past history of their work in China. This negative emphasis has got in the way of a more nuanced assessment of the missionary contribution during these years.

Made available in DSpace on 2016-04-18T18:44:09Z (GMT). No. of bitstreams: 5 Daniel Hyun Cho Lim1.pdf: 1203630 bytes, checksum: 6149ee0d0ca35361401dcf9de15f7030 (MD5) Daniel Hyun Cho Lim2.pdf: 1858651 bytes, checksum: 885579d34bd000d850c47bfc1580a786 (MD5) Daniel Hyun Cho Lim3.pdf: 2146143 bytes, checksum: cbbe5bd198e1d4dfb4222f53bcaf6758 (MD5) Daniel Hyun Cho Lim4.pdf: 1090851 bytes, checksum: 8a27ea6aa46a2920f609a714c0c287f4 (MD5) Daniel Hyun Cho Lim5.pdf: 3026430 bytes, checksum: fc0fe9084883581b5982bb374bf498ce (MD5) Previous issue date: 2009-12-08 / This work presents an analysis of the mission at Jandira town, inland the State of São Paulo, by the family of the Korean missionary, Mr. Daniel Hyun Cho Lim. His family's arrival took place on June 26, 1997. The subject is revealed within a little divulged matter, which is the Korean preparation for the missionary work on the Brazilian soil. In this specific case, this academic work tries to argue, through the concrete experience from the action of that South-Korean missionary at the Jandira town, that it is possible the development of a mature community which was formed by learned laymen in living their Christian faith for both a continuous teaching and the deepening of the Christian faith. Initially, this dialogue tries to estabhish parameters on the importance of the missionary work presented in line with the Bible. This experience occurs and, all along, it faces various and different cultures, bringing about a preoccupation more and more with one's improvement in front of the new. Following this reasoning, this study proposes to show any South-Korean Missionary the sociocultural differences of today's Brazil by getting the root of these diversities from the past: more exactly, from the colonization. The conclusion will be on account of surveys of general missionary strategies which may be used in Brazil. It also refers a little to the project: Call to Awaken the Leadership (CAL) as both an evangelization and consolidation. That strategy has a scope both to bring the laymen to growth and their enlivening. How to transform the Church's members into lay, mature Ministers, what will bring about a pleasant growth of today's Church. / O presente trabalho apresenta uma análise sobre a missão na cidade de Jandira, interior do Estado de São Paulo pela família do missionário coreano Daniel Hyun Cho Lim. A chegada desta família deu-se em 26 de junho de 1997. O tema desenvolve-se dentro de um assunto pouco divulgado que é a preparação coreana para o trabalho missionário em solo brasileiro. No caso específico, este trabalho acadêmico procura argumentar, por meio da experiência concreta da ação desse missionário sulcoreano, em Jandira, que é possível o desenvolvimento de uma comunidade madura, formada por leigos bem preparados na vivência de sua fé cristã mediante um contínuo ensino e aprofundamento da fé cristã. Inicialmente, esse diálogo busca estabelecer parâmetros sobre a importância do trabalho missionário relatado em consonância com a Bíblia. Essa experiência acontece e, em todo momento, confronta-se com várias e diferentes culturas, gerando uma preocupação de cada vez mais se aperfeiçoar diante do novo. Dentro desseraciocínio, este estudo propõe mostrar a qualquer missionário sulcoreano as diferenças socioculturais do Brasil de hoje buscando, no passado, mais exatamente, na colonização, a raiz dessa diversidade. A finalização fica por conta da apresentação de alguns levantamentos sobre estratégias missionárias gerais que podem ser utilizadas no Brasil. Trata-se, também, um pouco, do projeto Chamado para Acordar a Liderança (CAL), como estratégia de evangelização e consolidação. Essa estratégia tem como objetivo levar ao crescimento e avivamento dos leigos. Como transformar os membros de uma Igreja em ministros leigos maduros, que resultará num crescimento saudável para a Igreja de hoje.

This dissertation is comprised of three articles that discuss the linguistic choices made by six Mormon missionaries who had been assigned to work with the Spanish speaking population of southern Arizona. Data was collected through interviews, reflective journals, and participate observations. The first article chronicles the missionaries' feelings about a temporary language use rule that required them to speak Spanish from 9:00 am to 9:00 pm for one week. The missionaries experienced elevated confidence as they increased their Spanish use, but also found it to be tiring. The rule provided sufficient motivation for them to significantly alter their linguistic behavior, but once the week was over they reverted back to mostly speaking English. The second article examines how their behavior changed during that week. The missionaries explained their temporary goal to the Spanish-English bilinguals they worked with who were happy to also alter their language use and accommodate the missionaries' Spanish speaking objective. However, other language learning missionaries outside of the group of six were less accommodating and often continued speaking to the missionaries in the study in English even when spoken to in Spanish. The third article discusses the factors that influence which language missionaries choose to use. They often felt uneasy in initial encounters when speaking to someone who might be a native Spanish speaker. Many of their linguistic choices were made based on phenotype, but they preferred to speak to a new person in whichever language they overheard them speaking. The missionaries also felt that native Spanish speakers rejected their invitations to speak Spanish simply because they were white. While race played a large role in language choice, both the missionaries and their interlocutors were invested in conversing in the language that made the other most comfortable. This paper shows that Spanish language learning missionaries in the United States are eager to improve their linguistic abilities, but often require external motivation and community support to use the target language.

During the 1890s in the United States, Midwestern YMCA missionaries challenged the nexus of power between Northeastern Protestant denominations, industrialists, politicians, and the Association's International Committee. Under Kansas YMCA secretary George Fisher, this movement shook the Northeastern alliance's underpinnings, eventually establishing the Gospel Missionary Union. The YMCA and the GMU mutually defined foreign and domestic missionary work discursively. Whereas Fisher's pre-millennial movement promoted world conversion generally, the YMCA primarily reached out to college students in the United States and abroad. Moreover, the GMU challenged social and gender roles among Moroccan Berbers. Fisher's movements have not been historically analyzed since 1975. Missionary Millennium is a reanalysis and critical reading of religious fictions about GMU missionaries, following the organization to its current incarnation as Avant Ministries.

Bibliography: pages 325-334. / This thesis is a theological and historical study of the Swedish missionary and evangelist Peter Otto Helger Witt (1848-1923), who served as the Church of Sweden Mission's first missionary and as such launched its work amongst the Zulu people of Southern Africa in the 1870S before growing disillusioned with his national Lutheran tradition and, after following a tortuous spiritual path through generally increasing theological subjectivity, eventually becoming a loosely affiliated Pentecostal evangelist in Scandinavia. Undoubtedly owing to the embarrassment he caused the Church of Sweden Mission by resigning from it while it was in a formative stage, but also to tension between him and its leaders, Witt has never received his due in the historiography of Swedish missions. For that matter, his role in Scandinavian nonconformist religious movements for nearly a third of a century beginning in the early 1890S is a largely untold chapter in the ecclesiastical history of the region. This thesis is intended to redress these lacunae by presenting Witt's career as both a foreign missionary and evangelist as well as the contours of his evolving religious thought and placing both of these emphases into the broader history of Scandinavian and other missionary endeavours amongst the Zulus, late nineteenth-century developments in Swedish Lutheranism, and the coming to northern Europe of those religious movements in which he successively became involved. As the copious documentation indicates, it is based to a great extent on little-used materials in the archives of the Church of Sweden Mission and other repositories in Scandinavia, South Africa, and the United States of America. Witt's own numerous publications also provide much of the stuff for it. The structure of this study is essentially chronological and, within that framework, thematic with clear precedents in previous missions and ecclesiastical historiography. The first chapter is largely a critical review of previous pertinent literature, professional and otherwise, emphasising its general misunderstanding and neglect of Witt. Chapter II covers his background in nineteenth-century Swedish Lutheranism, call to the Church of Sweden Mission, and role in establishing that organisation's endeavours amongst the Zulus. Chapter Ill deals with the trauma of the Anglo-Zulu War of 1819, particularly Witt's controversial but misunderstood role in it and the place of this in the existing historiography of that conflagration. Chapter IV surveys his part in re-establishing the Swedish Lutheran mission following the war and his co-operative and at times creative role in this major task. Chapters V and VI, on the other hand, have as their respective themes Witt's consequential spiritual crisis of the mid-1880s and resulting gradual departure from the Church of Sweden Mission. The seventh chapter is a consideration of Witt's Participation in and temporarily great impact on the Free East Africa Mission, a pan-Scandinavian free church undertaking which undertook evangelisation in both Durban and rural Natal in 1889. Chapter VIII treats Witt's generally independent career in Scandinavia from 1891 until his death, focusing on the new developments in which he became involved. The final chapter is an attempt to assess his general place in the missions and ecclesiastical history of Scandinavia and Southern Africa.

Missionaries serving in foreign countries provide a unique perspective on culture that they chronicle on public blogs. A content analysis of these blogs showed that missionaries use their own cultural and religious frame to make observations, some good and some bad, about cultural habits and beliefs foreign to their own. Through the medium of blogging, we see how missionaries use self-narratives to understand and make sense out of differences in culture and beliefs that ultimately impact how they identify themselves.

In order to help ESL missionaries teach the gospel from their hearts using their own words, I have developed a 500-word list of core gospel vocabulary in English. To enhance the 500-word list, I included a lexicon with simple definitions, some grammatical information, and examples of the words in context. The resulting product complies with the standards for master's projects established by the Department of Linguistics and English Language. Published literature shows that the development of specialized corpora can be beneficial for students learning another language. Additionally, specialized corpora act as a catalyst for in-depth vocabulary analysis and the development of other materials associated with the field of language acquisition. Using the 5,013 lexical items from the Preach My Gospel manual and related materials, I developed a specialized vocabulary list of 500-words. To achieve this, I used a number of strategies to reduce the larger compilation of words into the most useful and essential core vocabulary: a pre-rating selection that resulted in 2,419 words, a non-native ESL-instructor rating that resulted in the selection of 994 words, a post-rater researcher analysis that resulted in 425 words, a range-and-frequency analysis that resulted in 634 words, and a think-out-loud analysis that resulted in 500 words. After creating the 500-word list, I implemented and tested the materials with ESL missionaries at the Missionary Training Center (MTC) in Provo, Utah. I gathered feedback from ESL teachers and missionaries through interviews and a questionnaire. Based on their responses, I determined that the 500-word list is useful in helping missionaries learn essential vocabulary and to teach gospel topics in English. Furthermore, the materials have drawn attention from administrators and developers at the MTC, creating a springboard for future projects at the MTC.

Recent studies on pronunciation teaching in ESL classrooms have found that the teaching of suprasegmentals, namely stress, pausing, and intonation, has a great effect on improving intelligibility (Derwing, Munro, & Wiebe, 1998; Kang, Rubin, & Pickering, 2010; Morley, 1991). The current project describes the development and implementation of computer-based pronunciation materials used for an English for Specific Purposes (ESP) program. The pronunciation program made use of cued pronunciation readings (CPRs) which used suprasegmentals and were developed for English as a second language (ESL) missionaries at the Provo, Utah, Missionary Training Center (MTC). Because there was no pronunciation program in place at the MTC, instructional materials that focused on prosodic features were greatly needed. Missionaries participated in the program anywhere from three to six weeks. Results from the implementation period revealed that missionaries made medium to large gains in their ability to perceive suprasegmentals after using the practice tasks and small-medium gains in their ability to produce suprasegmentals during this short time period. Recommendations for further development, implementation, and testing of similar materials are made for use with individuals in other ESP settings like these missionaries at the MTC.

The purpose of this thesis was to test the antecedents of religiosity on religious commitment. Specifically, what dimensions of religiosity predict if a young-adult Mormon male will serve a mission. Both Logistic Regression and LISREL were used to examine data from the Young Men's Study, in order to predict Mission. The six variables, Religious Intention, Public Religiosity, Religious Negativism, Family Structure, Tithing, and Smoking were found to have direct effects on missionary service. Four more variables were found to have important indirect effects on Mission. The four variables are Parents Church Attendance, Home Religious Observances, Agree With Parents' Values, and Private Religiosity.

The problem of this study was to determine the relative levels of physical fitness of male L.D.S. Missionaires who were commencing and those just concluding their missionary service. The study was conducted with 50 randomly chosen subjects in each group.The following conclusions were drawn based on the findings of the study:1. Returning missionaries were found to have experienced a significant decrease at the .01 level in the following areas: leg and back strength, total strength score, strength quotient, total seconds ran, total endurance score and over-all fitness score.2. Returning missionaries increased in gripping strength at the .01 level of significance.3. There was no significant difference at the .01 level between the two groups in the areas of body weight or arm strength.4. Ninty percent of the returning missionaries were found to be below McCloy's National Strength Norms at .01 level of significance.5. Eighty-six percent of the returning missionaries were classified as being in poor over-all condition as opposed to 26 percent prior to their departing for the mission field.