Sentences with phrase «century missionary»

: Constructing and Deconstructing Identities,» juxtaposes photographs made by contemporary African photographers with 19th - century missionary postcards to investigate how photography can objectify people — or whole continents.

There's Matteo Ricci, the 16th century missionary to China, a polymathic priest and a groundbreaking figure in connecting Asian and European cultures.

Here, as in other places of the world, the educational fruits of the 19th - century missionary movement produced an energetic middle class that was new to traditional societies.

Though there was a separation of church and mission in nineteenth century missionary thinking and practice, they moved steadily closer in the twentieth century, and by the Willingen Conference in 1952, the missionary movement had come to realize the inseparable relationship between church and mission.

We met in his office not far from the burial place of Bishop Frederick Baraga, a 19th - century missionary to the Ojibwa known as the «snowshoe priest» — a beloved figure among Indian people and the creator of the first Ojibwa dictionary.

At one level, the eighteenth century missionary interpretation drew a distinction between «home» and «abroad» with the implication that it is those «out there» who are in real need of the mission of the church.

Black African nationalists declared that Schweitzer's 19th century missionary outlook was offensive.

Chinese Christians have treasured the gospel hymns brought to them by 19th - century missionaries, choosing them over songs using Chinese folk tunes or composed later by Chinese Christians and in a Chinese idiom.)

Not exact matches

Thus we read, for example, of martyrs under the Communists, of martyrs in the African church of the twentieth century, and of the Anglican missionary Vivian Redlich, who died at the hands of the Japanese in Papua in 1942.

Unlike their mainstream Protestant counterparts, Seventh - day Adventist missionaries did not create independent national churches in the late 19th and early 20th centuries.

Orlando, Florida (CNN)- Christian missionaries have been traveling to remote regions around the world for centuries to spread, as they would describe it, the good news of Jesus Christ.

The St Frumentius Lectures in Addis Ababa are named after one of the two missionaries who re-evangelised the Empire of Abyssinia or Ethiopia in the fourth century.

The second occasion of rearticulation of the Christian purpose of Missionary institutions of higher learning took place in the first few decades of this century in relation to the movements of religious renaissance and the emergence of political nationalism.

Matthew's second woe (23:15), not recorded by Luke, reflects an intense missionary activity in Judaism in the first century which ceased not long after that.

It was not until evangelical Christianity flourished in the 19th century that a truly exilic perspective was explicitly linked to missionary outreach and proved capable of expanding the community of churches to include socially marginal groups.

Dubois's theology of Jewish existence was, most fundamentally, a sincere but failed attempt to adapt the missionary impulse to twentieth - century conditions.

A century after Columba, missionaries from England were going to the continent.

While Gregory successfully sent missionaries to evangelise pagans in Europe, John Paul sought, with less success, to re-evangelise after centuries of Christianity had started to flag.

As centuries of missionary endeavour have shown, pagan and semi-pagan people can be taught, helped, and encouraged to live glorious Christian lives from inauspicious beginnings.

1747) to the beginning of the present century, during which time Islam was introduced by the Sufi orders in competition with the Christian missionary work of the Protestants and Catholics.

Very interesting...» And here I thought missionaries and the like had been trying to convince others that they are wrong and you're god is the right one, killing all naysayers for centuries.

It was the missionary movement and the churches in the mission field that gave impetus for the emergence of the modern ecumenical movement at the beginning of this century.

If great missionary expansion took place in the nineteenth century, the twentieth century saw important developments in mission theology.

Thereafter Greek Catholics actively sought to attract co-religionists dissatisfied with the Hellenic domination of the local Orthodox church; and during the 19th century various Catholic groups engaged in missionary work among the Arab Orthodox.

In the new Martin Scorsese - directed movie Silence, actor Andrew Garfield plays a 17th - century Jesuit priest and missionary who travels to Japan.

This is clearly seen in the most important documents that have come out this century, beginning with the World Missionary Conference in Edinburgh (1 91 0) right up to the most recent conference organised by the WCC (San Antonio, 1989).

As in past centuries of Christian conversion, the missionary and military sometimes went hand in hand, each serving the purposes of the other, and not always in a manner or a spirit consonant with the spirit of Christ.

Of particular note is Clarissa Atkinson's essay on the work of the 17th - century French Jesuits and Ursuline missionaries among the Huron Indians in Canada.

Such an oversimplification ignores the biographical, religious and political realities running through the history of Christian missions during the «great century» and long before, as missionaries have, in the name of Jesus, striven to understand and learned to respect the particularities of the cultures to which they have come.

In the modern missionary movement up to the early twentieth century, religio - territorial was undisputedly the defining boundary which Christian missionaries were understood to cross.

What is commonly called the «modern missionary movement» among the Protestants is the product of pietistic and evangelical movements of the seventeenth and eighteenth centuries.

Although with a less dramatic involvement in native thought and culture than Ricci's, both Roman Catholic and Protestant missionaries in the 19th century often managed to combine a commitment to evangelization in the name of Jesus with a deep (and ever deepening) respect for the native culture and indigenous traditions of the nations to which they had been sent.

When Constantine - Cyril and Methodius came as Christian missionaries to the Slavs in the ninth century, they translated not only the Bible but the Eastern Orthodox liturgy into Slavonic.

The modern missionary movement accelerated to epic proportions during the 19th century, bringing agents of various kinds of Western Christianity to virtually every corner of the world.

Beginning with the missionary movement in the early nineteenth century the church began offering ministries to people in special settings or with special problems, including military and hospital chaplains, and service to the disadvantaged in urban, rural, suburban and metropolitan settings.

A monument to the importance of that achievement for the history of the Slavs is the very alphabet in which most Slavs write, which is called Cyrillic, in honor of Saint Cyril, the ninth - century «apostle to the Slavs,» who, with his brother Methodius, is traditionally given credit for having invented it... Not only among the Slavs in the ninth century, but also among the other so - called heathen in the 19th century, the two fundamental elements of missionary culture for more than a millennium have therefore been the translation of the Bible, especially of the New Testament, and education in the missionary schools.

With new vigor in the early nineteenth century, the churches of Western Christendom, through the overseas missionary movement, began their long and ever more complex recognition that the ministry and church must go to people in special settings or with special problems.

The first is a «Holy Grail» conception of their function, not unlike that of the early overseas Christian missionaries of the past century.

The great period of evangelism and Christian missionary expansion was the 19th century.

Both the European missionary movement and the traditional Indian «Christian Theology of the 20th Century were rejected as metaphysical speculations having nothing to do directly with the history and existence of the marginalized majority within the Indian Church.

Missionary work aimed at bringing them into the Anglican Communion reached its peak in the latter half of the nineteenth century.

And, surprising to us, old - line Pentecostal groups — those started through missionary activity in the first half of this century — are often not as vital as charismatically inclined churches that were started in the past two decades.

It wasn't until the late 20th century, just as the West was disengaging its colonial empires, that Christian missionaries began turning their attention to the Muslim world.

The historical introduction and summary by John Stott is especially illuminating, setting the Lausanne Movement in historic context with other world missionary conferences of the twentieth century.

Though the legend, reported by Eusebius, that Christ himself has sent missionaries to King Abgar of Edessa is based in reality on the conversion of a different Abgar at the end of the second century, it is nonetheless true that the region of Edessa had been evangelised by the Apostle Thomas has some foundation of historical fact.

Writing in the 19th Century, the evangelical missionary to the Holy Land, Rev John Nicolayson said the supposed miracle was evidence the city of Jerusalem desperately needed to hear the gospel: «If anything especial need be urged in favour of a missionary settlement in Jerusalem, this and other similar perversions and mockeries of the truth and of sacred things, furnish a most urgent plea.

As L.W. Brown notes there was a considerable Jewish colony in north - western India in the first century, which might have attracted the attention of the first Christian missionaries.

By the end of the second century, missionary expansion had carried the church as far east as Bactria, what is now northern Afghanistan, and mass conversions of Huns and Turks in Central Asia were reported from the fifth century onward.

From the end of the fifth century, Nestorian missionaries were working in Central Asia and there was a possibility of Christians coming into contact with the Chinese.

The seven churches of the Apocalypses, like the Asia Minor churches to which Ignatius writes early in the second century, and the missionary journeys of 3 John, are examples of the way in which the Church was growing, but for the most part the growth is hidden from us.