This is a transnational history of the early republic that focuses on religious actors. The early American foreign mission movement was an outward-looking expression of the benevolent network of the early republic. Building on transatlantic connections that predated the American Revolution, it represented American evangelicals’ attempt to transform the “heathen world” into part of God’s kingdom. Using ABCFM missions to in India, the Cherokee Nation, and Liberia as case studies, this dissertation examines the relationship between the church and imperial politics. In the 1800s, Americans, who had focused their evangelism on Native Americans, joined British evangelicals in the work of world mission. In the first decades of their work, they saw the potential of imperial expansion as a conduit for evangelization. In practice, evangelicals found great faults with imperial governments. Everywhere, missionaries struggled to determine how linked the projects of Christianizing and “civilizing” ought to be. With regard to gender norms in particular, missionaries found the introduction of “civilization” to be an essential part of their work. The question of slavery ultimately led to a shift in mission policy. By the mid-1840s, the Board insisted that it was a single-issue organization whose sole purpose was the conversion of the world. In so doing, the Board shifted away from the early 19th century model of foreign missions as bearers of “civilization” to a mid-19th century model of a separation between missions and politics. / History

No description available.

This dissertation is an ethnohistorical account of the advent of Christianity, how it was taught and practiced, on the upper Fraser-Skeena watershed and adjacent North Pacific littoral between the years 1741 and 1873. The region was a focal point of sustained international colonial and commercial attention, and missionaries of various European Christianities played an important role in the introduction of Christianity in the vast socio-geographical space. However, they were not the only teachers and practitioners. Lay Christianities, that is, Christianity as practiced by the various workers in the maritime and continental fur trades, and later by Russian, Spanish, British, Canadian and American colonists were perspicuous features of the social field. While the presence of lay Christianities is often underdetermined in the North American historical and ethnographic records, I argue it figured significantly into the quality of social relations between newcomers and peoples Indigenous to the region. Indigenous peoples were initially interested in Christian form and content. Later those interests were augmented by Indigenous prophets interested in indigenizing Christianity; a task which entailed ensuring that Christianity originated locally. When the Hudson’s Bay Company emerged as the chief commercial operator in the region at the close of the first quarter of the nineteenth century, Indigenous Christianity was mobilized as a religion of resistance against the Company’s incursion into local social spaces and in the ensuing struggle with both the Company and Christian missionaries.

This dissertation is an ethnohistorical account of the advent of Christianity, how it was taught and practiced, on the upper Fraser-Skeena watershed and adjacent North Pacific littoral between the years 1741 and 1873. The region was a focal point of sustained international colonial and commercial attention, and missionaries of various European Christianities played an important role in the introduction of Christianity in the vast socio-geographical space. However, they were not the only teachers and practitioners. Lay Christianities, that is, Christianity as practiced by the various workers in the maritime and continental fur trades, and later by Russian, Spanish, British, Canadian and American colonists were perspicuous features of the social field. While the presence of lay Christianities is often underdetermined in the North American historical and ethnographic records, I argue it figured significantly into the quality of social relations between newcomers and peoples Indigenous to the region. Indigenous peoples were initially interested in Christian form and content. Later those interests were augmented by Indigenous prophets interested in indigenizing Christianity; a task which entailed ensuring that Christianity originated locally. When the Hudson’s Bay Company emerged as the chief commercial operator in the region at the close of the first quarter of the nineteenth century, Indigenous Christianity was mobilized as a religion of resistance against the Company’s incursion into local social spaces and in the ensuing struggle with both the Company and Christian missionaries.

This paper discusses the means by which some British women created professional roles for themselves out of their philanthropic work in India between 1880 and 1900. I examine the development of these roles in the missionary and secular philanthropic communities and how these women used periodicals as a space to implicitly demonstrate their competence and explicitly argue for their status as educators and medical workers. Colonial India provided a particular context of imperial ideals and gendered realities: Indian women were believed to be particularly deprived of learning, medical care and ―civilisation‖ by custom and culture, and Englishwomen could call on the rhetoric of imperial duty to legitimise their care of these disadvantaged women. I argue that India provided the means for British women to demonstrate their capabilities and to involve themselves in the ongoing nineteenth-century project to incorporate women into previously masculine professional societies. / Graduate

A change in missiology?: Perspectives on the theology of the Church of Sweden Mission 1945-2000, as reflected through leadership and by missionaries. Like orhermissionary organisations, the Church of Sweden Mission (CSM) has undegone farreaching change and development since its foundation in yhe nineteenth century, This study focuses on how missionaries and CSM's leadership have perceived the developments that have taken place. A survey was constructed and sent to all living missionaries during 2004-2005. Then six focus-group discussions were organised and various appeals for financial collections in local churches during the period 1945-1999 have been scrutinised. The methods employed are based on qualitative analysis (focus-groups), quantitative analysis (survey) and text analysis. A pilot survey, sent to a limited number of persons, was carried out in 2001 and provided guidance for the foumulation of questions both for the survey and for the focus-groups. Chapter 2 give Swedish historical perspectives on mission and missiology from the first beginning of interest in foreign mission around the year 1800 til 2000. Chapter 3 gives international perspectives on missiology after 1945 focusing two major international handbooks on missiology and a Norwegian handbook. Chapter 4: Survey to all missionaries 2004-2005. The answers to the survey showed a clear tendency in the shift of motivation from mission to dialogue and from evangelisation to diaconal and humanitarian goals. 38 per cent say that they have changed their own missiology. Chapter 5: Focus group discussions in 2005. The majority of the participants in the six different focus-group discussions stated that the CSM had gone through major changes both theologically and practically, during the period under study. Chapter 6: Appeals for collections 1945-1999. The analysis shows that evangelisation remained the overall motive that was given for the whole period. On one hand there was a widespread continuity over the whole period, and on the oter hand a certain change in diaconal motives from the 1970s onwards, which were more often presented side by side with evangelisation. All three studies point to a change from conservative theology, to first to liberal theology and then on to radical theology. The change being less clear in the collection appeals than in the survey and the focus-group discussions.

Summary: "The ignorance which, generally speaking, prevails regarding the true character of the aboriginal population is not wonderful, simply because we know that there is no other branch of knowledge of which men are so thoroughly ignorant as the study of man himself. the constitution of man, mental as well as bodily, forms as yet no part of the ordinary course of education; and men are sent forth into the world to meet, deal, and to treat with one another, in total ignorance of each other�s character. it is not, under such circumstances, to be wonderer at, that, even in civilized life, disputes, quarrels, and troubles should exist; how much less so when the two extremes, the savage and the civilized, are brought into contact with one another."(1) With these words Dr. Martin, in 1845, outlined the need for special training for those who had to deal with native races, whether as missionaries, administrators, or merely as settlers amongst them. All those who came into contact with the Maoris had, of necessity, to study their ways to a certain extent, and some naturally, were more proficient in this than were their fellows. Wherever there was one who, through his understanding of the native character and the strength of his influence, was able to guide both Maori and Pakeha in their relations with one another, there the two peoples lived in peace. Dissension arose through the ignorance of either party of laws of the other, or because those laws were deliberately flouted. Training in the study of man, as suggested by Martin, would have dispelled this ignorance and inculcated a spirit of tolerance which could have eased much of the friction that ensued. Where it was essential to compromise on conflicting points, or where the weaker of the two parties was forced to conform to the ways of the other, then again this training would have indicated the best procedure to be adopted. But no system of schooling at that time included a study of anything like anthropology, which was then an unthought-of science, and the only hope of harmonious race relations lay in the possibility that certain of those in responsible positions amongst both Europeans and Maoris would have enough wit to discern the right course--Introduction.

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 2005. / Added title page in Korean: Sŏnʼgyo yŏhaeng i sŏnʼgyo ŭisik pyŏnhwa e michʻinŭn yŏnghyang. 880-02 Includes bibliographical references (leaves 93-101).

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 1976. / Includes bibliographical references (leaves 123-140).

Thesis (Ph.D.)--Edith Cowan University, 2006. / Submitted to the Faculty of Education and Arts. Includes bibliographical references.