A proposta deste trabalho é examinar a tradução dos Clássicos Chineses realizada pelo missionário português Joaquim A. de Jesus Guerra S.J. (1908-1993). Nossos objetivos principais serão: a) caracterizar as diferentes posições no debate entre Joaquim Guerra e James Legge (eminente missionário e sinólogo escocês do séc. XIX) quanto a interpretação do confucionismo; b) elucidar, do ponto de vista da sinologia, aspectos decisivos da tradução de Joaquim Guerra, em particular a tradução do caracter Tian [] como \"Deus\" a qual se abre como chave hermenêutica para a interpretação universalizante do tradutor português. / The purpose of this work is to examine the translation of the Chinese Classics conducted by the Portuguese missionary Joaquim A. de Jesus Guerra S.J. (1908-1993). Our main objectives are: a) to characterize the different positions in the debate between Joaquim Guerra and James Legge (eminent Scottish missionary and sinologist of nineteenth century) regarding the interpretation of Confucianism; b) to clarify, from the point of view of sinology, key aspects of the translation of Joaquim Guerra, in particular the translation of the character Tian [] as \"God\" which unfolds as a hermeneutical key for the universalizing interpretation of the Portuguese translator.

This dissertation is an inductive synthesis and study of the spirituality of Adoniram Judson. It argues that the center of Judson's spirituality was a heavenly-minded, self-denying submission to the sovereign will of God, which was motivated by an affectionate desire to please Christ, by obeying his final command revealed in the sacred Scriptures. Chapter 2 surveys Judson's life and the historical, theological, and spiritual contexts that formed him. Chapter 3 argues that the foundation of Judson's missionary spirituality was the Bible. His evangelical activism and conversionism grew out of his bibliocentrism. Chapter 4 contends for an all-consuming vision of God's sovereignty in Judson's piety. His submission to God's will affected his view of suffering, duty, and self-denial. Judson's response to his love for God was a self-denying asceticism. Chapter 5 demonstrates that Judson's interpretation of life's events was through the lens of eternity. His heavenly-mindedness permeated his vision for living and dying. Moreover, his eager expectancy of Christ's imminent millennial glory stimulated his evangelical activism. Chapter 6 highlights Judson's dominant spiritual motivation from his early days to his last days: to please Christ. Expressed many times in letters, journals, tracts, and sermons, Judson's supreme desire was to please him. Chapter 7 summarizes the research questions and the thesis, and it analyzes the unique features of Judson's spirituality. This chapter proposes other needed areas of research in the life and spirituality of Adoniram Judson, which were beyond the scope of this dissertation.

The Great Commission (Matthew 28:16-20) is as relevant to us today, as it was in the time of the early church. We, too, are sent by Jesus Christ to make disciples of every nation, and to teach them to obey everything the Lord has commanded us. ENM has taken this command very seriously, and in the past decades numerous missionaries were dispatched to nations across the globe. Twenty years ago ENM workers reached Africa, and have been working in many communities on the continent – also in South Africa. The time has come to study and evaluate the work that has been accomplished by the ENM missionaries in Africa. There is a second reason for undertaking the above mentioned research. It is a well-established fact that the Korean churches, in the latter half of the 20th century, have played a major role in evangelizing to the world. Korea has been hailed as the second largest mission sending country in the world. But, sadly, in recent times the missionary enthusiasm, in many churches, has waned (Park 2012: 62). Churches and para-church organizations - including ENM - are all battling with the problem in Korea. However, in Africa the need to hear the Gospel of Jesus and to make disciples of Him, for the establishing and equipping of young churches, is as urgent as ever. Korean missionaries have a great obligation to the continent, an obligation that ENM takes seriously. But in order to function at its best, ENM has to evaluate the work that has been accomplished to date. In order to learn from both the opportunities, and mistakes in a number of African settings over the past twenty years, African Christians and their Korean colleagues need to join hands, in order to face the challenges of the future. This will not only benefit the African churches, but the Korean churches as well. Ideally, African and Korean Christians needed to learn from one another. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Science of Religion and Missiology / Unrestricted

This study surveys the dreams and ideas of the missionary movement as shown in the life of the Worcester-Robertson family who lived among the Cherokee and Creek Indians. The sources include pertinent material in the papers of the American Board of Commissioners for Foreign Missions (ABCFM), Houghton Library, Harvard University; the Presbyterian Historical Society, Philadelphia; the Indian Archives and Alice Robertson papers, Oklahoma Historical Society, Oklahoma City; the Alice Robertson Collection, University of tulsa; family papers, interviews and correspondence.

William Impey (1818-1896) came to South Africa as a Wesleyan Methodist Missionary in 1839. He held various missionary and colonial appointments until 1860 when he succeeded William Shaw as Chairman of the Albany and Kaffraria District and General Superintendent of Wesleyan Methodist Missions in South-East Africa. Impey's major contribution was in the provision of education for the indigenous peoples of this region, especially as President of Healdtown (1868-1878). This institution eventually became one of the most highly thought of mission education academies in South Africa. To date little has been known of the life and work of William Impey despite his senior position in South African Wesleyan Methodism. J Whiteside's History of the Wesleyan Methodist Church of South Africa, the last comprehensive history of South African Methodism, published in 1906, only devotes a few lines to Impey. He does however make further reference to Impey's work in his section on education. The Methodist Archive at Manchester University, which contains the personal records of all 19th century Wesleyan Methodist ministers, also has very little information about Impey. The reason for this relative lack of information is that he resigned from the Wesleyan Methodist Church in 1878 on doctrinal grounds. Impey came under the influence of 19th century liberal theology and eventually drew the conclusion that he could no longer accept the doctrine of 'eternal punishment'. He believed that the only honest thing for him to do was to resign from the Wesleyan Methodist Church, which he believed required its ministers to adhere to this doctrine. He was accepted for ordination by the Anglican Church and served as a deacon in 1878 and then as a priest until his death in 1896. Impey's journal affords the reader an opportunity to have a glimpse into what life was like for a 19th century missionary living and working in South Africa. Perhaps its particular value lies in the many detailed entries Impey made about his personal spiritual experiences. The aim of this thesis is to place the life's work of William Impey in its historical and theological context in the belief that this will enable us better to understand the 19th century missionaries. It is hoped that this study will make a further contribution to our understanding of both 19th century missionaries and the times in which they lived and worked.

In searching for information concerning the chain of stations that William Shaw established from the Eastern Frontier of the Cape Colony towards Natal, I found that I had to consult many books. Many sources of information have recently come to light and this had to be analysed as well. In this work much had to be included that did not directly refer to Mount Coke, but it is relevant in that it affected the history of the Mission, and the effect of the Mission on the community as a whole. When histories of all the stations are written the incidents should show up in the right perspective.

Henri-Alexandre Junod was a missionary and a prolific student and writer, whose interests also included the natural sciences and anthropology. In the last two decades he has increasingly come under the spotlight of scholarly studies as a worthy point of reference for his era and a significant individual. This study approaches Junod’s life and work from a biographical perspective, attempting to identify aspects of his work, in particular his fiction, that have not been studied and therefore to shed new light on him. This study begins by considering the nature of biography, its features and problems, and missionary biography in particular. It then examines the literature available on Junod in order to establish the prevailing view of him and his work. This historiographical overview of Junod is then weighed against the available sources on Junod in order to determine whether any areas of study have been overlooked. From the examination of the sources, Junod’s only novel, Zidji: étude de mœurs sud-africaines , is highlighted as one which has never been studied in the literature on Junod. In this novel Junod attempts to give a complete picture of South Africa at the beginning of the twentieth century by telling the story of a black convert’s experiences of tribal life, the mission station and white society. This study examines his use of fiction in presenting this picture and also considers whether this novel adds insight to the understanding of Junod himself, in light of what has already been written about him. Thus, this study aims at contributing to a more complete picture of Junod by unlocking his perspective as it is shown in his novel. / Dissertation (MA (History))--University of Pretoria, 2005. / Historical and Heritage Studies / unrestricted

This diploma thesis aims to emphasize the role of translation as a transcultural process in interaction of native and European culture and subsequent formation of a new, Latin American culture. The thesis investigates a role of interpreters during first expeditions and the conquest of the Aztec and Inca Empire, but focuses mainly on activity of missionaries who came to the New World to Christianize the native population. They decided to prefer Christianization to Hispanicization and started to study native languages. They wrote grammars, lexicons and religious writings in multilingual versions, translated many works into native languages, and studied and described the native culture, thus preserving it at the same time. This thesis takes also the ethical point of view on their activities: on the one hand, missionaries were the initiators of a multicultural dialogue; on the other hand, their interest in the Indians often only served the puspose of conquering them more easily.

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