Sentences with phrase «missionary movements»

Second, because of the impact of Western missionary movements and colonialism, other religions of the world have become not only impervious to Christian mission but have also themselves become aggressive missionising faiths.

This spirit is clearly reflected in the history of the missionary movements, although it must be recognised that continual changes can be seen with regard to understanding what mission is but these did not always become changes in missionary work.

The story behind SIL's rise and of Kenneth L. Pike, the key character in that rise, is one of the most interesting episodes of the modern missionary movement.

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.

The history of the origin of Israel's Temple helps to explain why sanctuaries tend to arrest the missionary movement of God's people.

The early Western missionary movement, generally speaking, aimed foremost at the saving of the souls from eternal damnation.

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.

Thus, what Geevarghese Mar Osthatios calls «rescue the perishing» [5] motive served as the spiritual springboard as well as the main goal of the modern missionary movement.

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.

This notion of mission so strongly dominated mission understanding in the modern missionary movement that the term «missiology» has often been related mainly to the study of Christian expansion through conversion of non-Christians to the Christian religion.

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.

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.

Within such an understanding of the beginnings of the Western missionary movement, it is possible to detect the revolutionary impulse of the founding vision of the London Missionary Society: «To send the glorious gospel of the blessed God to the heathen.»

As T. V. Philip comments, «It was Carey more than anyone else who gave to the modern missionary movement its geographical perspective.»

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.

It was this social and critical dimension, understood as an intrinsic part of evangelical and pietistic commitment, that gave the early missionary movement its distinctive character.

So, an aggressive missionary movement from outside is sooner or later resisted.

Pastoral care in the established church and in the minority missionary movement are two quite distinct operations.

At its heart is a theological core shaped by the trinitarian and christological consensus of the early church, the formal and material principles of the Reformation, the missionary movement that grew out of the Great Awakening, and the new stirrings of the Spirit that indicate «surprising works of God» are still happening in the world today.

This indifference contrasts sharply with the flowering of interest in the Western missionary movement shown by departments of history, political science and anthropology.

He observes that «on any reading of history the missionary movement must have at least something to do with the most striking change in the religious map of the world for several centuries.»

Once that infrastructure is in place, there is little doubt that the subject of world Christianity as the unique legacy of the modern missionary movement will make its long - overdue impact and channel back some of its revitalized energy into the necessary transformation of our preCopernican historical universe.

There must be some connection,» Walls suggests, «between these events and the missionary movement; and the modern missionary movement, though affected in important ways by earlier influences, took shape as recently as the 19th century.

I will not review all of the attempts to link this group of missionaries with other figures in the early Christian missionary movement.

The missionary movement has arrived at maturity, and there is urgent need that the churches as well as the missionaries take account of it.

Never had Christianity or, indeed, any other system or set of ideas been so widely spread as in the century which followed the close of the Napoleonic Wars, primarily through the missionary movement.

The formation of the World Council of Churches in 1948, with its emphasis on the unity of the church and its mission, had awakened both the churches and the missionary movement to the realization that the whole church with the whole Gospel was responsible to the whole world.

The missionary movement was very slow in recognizing the importance of the secular world in its thinking.

On the one hand the missionary movement had been, from the beginning, imbued with a deep sense of calling for unity.

One important consequence of such a theological affirmation was the growing conviction in the missionary movement that mission could not avoid the question of the unity of the church.

The new developments in the ecumenical thinking on mission in the 1960s have raised other serious issues for the missionary movement.

Some feared that integration would identify the missionary movement with a single conception of unity and a rigid ecclesiasticism.

When the modern missionary movement arose there was the tension between the missionary movement and the ecclesiastical establishment that resulted in a large number of missionary societies being organized outside official church bodies.

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.

At the time when the missionary movement was discovering the church and its unity in relation to mission, a similar movement was taking place in the Life and Work Movement.

Several factors contributed to this development, including developments in the mission field and the pressure from the younger churches for unity, experiences of the churches in Europe during the two world wars, the political situation in the West, the theological developments in Europe, and the ecumenical discussions on church unity in the Life and Work and Faith and Order movements and their influence on the missionary movement.

The third, the missionary movement as represented by the International Missionary Council did not join World Council of Churches at that time.

As the church and mission began to encounter each other and move closer, there developed within the missionary movement, the convictions and impulses for Christian unity.

It was by no means present as a major factor at the beginning of the protestant missionary movement.

And the World Council of Churches as a whole needs the experience and insight of the historic missionary movement.

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.

The modern missionary movement of the 18th and 19th centuries flowed in a direct powerful way out of this evangelical movement.

Secondly, modern missionary movement which became dominant in the 18th and 19th centuries have been emphasizing proclamation of the gospel to people of other religions and cultures making clear that they were called to decide for or against Christ and that their decision for Christ involved joining the fellowship of Christians in one of the denominational churches as representing the Church, the Body of Christ.

The fact is, however, that just like the previous century's overseas missionary movement, none of this is possible if there are not «home churches» to support it.

Such sites are the modern equivalent — no matter what the geography — of the foreign missionary movement of the previous century.

In the ecumenical discussions and experience, churches with their diverse confessions and traditions and in their various expressions as parishes, monastic communities, religious orders, etc., have learned to recognize each other as participants in the one worldwide missionary movement.

Out of the missionary movement there was born the Ecumenical Movement.

When I say that ecumenism is a central evangelical concern, I refer to the fact of evangelicalism as a global missionary movement intent on preaching the Gospel to every person in the world.

In the modern period, the pioneers of the modern ecumenical movement were part of the modern missionary movement that spoke of going to «all the regions beyond».