On a sweltering June morning in 1933 a fifteen-year-old Muslim orphan girl refused to rise in a show of respect for her elders at her Christian missionary school in Port Said. Her intransigence led to a beating—and to the end of most foreign missions in Egypt—and contributed to the rise of Islamist organizations.
Turkiyya Hasan left the Swedish Salaam Mission with scratches on her legs and a suitcase of evidence of missionary misdeeds. Her story hit a nerve among Egyptians, and news of the beating quickly spread through the country. Suspicion of missionary schools, hospitals, and homes increased, and a vehement anti-missionary movement swept the country. That missionaries had won few converts was immaterial to Egyptian observers: stories such as Turkiyya's showed that the threat to Muslims and Islam was real. This is a great story of unintended consequences: Christian missionaries came to Egypt to convert and provide social services for children. Their actions ultimately inspired the development of the Muslim Brotherhood and similar Islamist groups.
In The Orphan Scandal, Beth Baron provides a new lens through which to view the rise of Islamic groups in Egypt. This fresh perspective offers a starting point to uncover hidden links between Islamic activists and a broad cadre of Protestant evangelicals. Exploring the historical aims of the Christian missions and the early efforts of the Muslim Brotherhood, Baron shows how the Muslim Brotherhood and like-minded Islamist associations developed alongside and in reaction to the influx of missionaries. Patterning their organization and social welfare projects on the early success of the Christian missions, the Brotherhood launched their own efforts to "save" children and provide for the orphaned, abandoned, and poor. In battling for Egypt's children, Islamic activists created a network of social welfare institutions and a template for social action across the country—the effects of which, we now know, would only gain power and influence across the country in the decades to come.
On a sweltering June morning in 1933 a fifteen-year-old Muslim orphan girl refused to rise in a show of respect for her elders at her Christian missionary school in Port Said. Her intransigence led to a beating—and to the end of most foreign missions in Egypt—and contributed to the rise of Islamist organizations.
Turkiyya Hasan left the Swedish Salaam Mission with scratches on her legs and a suitcase of evidence of missionary misdeeds. Her story hit a nerve among Egyptians, and news of the beating quickly spread through the country. Suspicion of missionary schools, hospitals, and homes increased, and a vehement anti-missionary movement swept the country. That missionaries had won few converts was immaterial to Egyptian observers: stories such as Turkiyya's showed that the threat to Muslims and Islam was real. This is a great story of unintended consequences: Christian missionaries came to Egypt to convert and provide social services for children. Their actions ultimately inspired the development of the Muslim Brotherhood and similar Islamist groups.
In The Orphan Scandal, Beth Baron provides a new lens through which to view the rise of Islamic groups in Egypt. This fresh perspective offers a starting point to uncover hidden links between Islamic activists and a broad cadre of Protestant evangelicals. Exploring the historical aims of the Christian missions and the early efforts of the Muslim Brotherhood, Baron shows how the Muslim Brotherhood and like-minded Islamist associations developed alongside and in reaction to the influx of missionaries. Patterning their organization and social welfare projects on the early success of the Christian missions, the Brotherhood launched their own efforts to "save" children and provide for the orphaned, abandoned, and poor. In battling for Egypt's children, Islamic activists created a network of social welfare institutions and a template for social action across the country—the effects of which, we now know, would only gain power and influence across the country in the decades to come.
Описание: This book examines the work of protestant missionaries in the 19th century Levant, their interaction with the local population, and religious and cultural legacy.
In Perishing Heathens Julius H. Rubin tells the stories of missionary men and women who between 1800 and 1830 responded to the call to save Native peoples through missions, especially the Osages in the Arkansas Territory, Cherokees in Tennessee and Georgia, and Ojibwe peoples in the Michigan Territory. Rubin also recounts the lives of Native converts, many of whom were from mixed-blood métis families and were attracted to the benefits of education, literacy, and conversion.
During the Second Great Awakening, Protestant denominations embraced a complex set of values, ideas, and institutions known as “the missionary spirit.” These missionaries fervently believed they would build the kingdom of God in America by converting Native Americans in the Trans-Appalachian and Trans-Mississippi West. Perishing Heathens explores the theology and institutions that characterized the missionary spirit and the early missions such as the Union Mission to the Osages, and the Brainerd Mission to the Cherokees, and the Moravian Springplace Mission to the Cherokees.
Through a magnificent array of primary sources, Perishing Heathens reconstructs the millennial ideals of fervent true believers as they confronted a host of impediments to success: endemic malaria and infectious illness, Native resistance to the gospel message, and intertribal warfare in the context of the removal of eastern tribes to the Indian frontier.
An examination of the life and work of Alexander McCaul and his impact on Jewish-Christian relations In Missionaries, Converts, and Rabbis, David B. Ruderman considers the life and works of prominent evangelical missionary Alexander McCaul (1799-1863), who was sent to Warsaw by the London Society for the Promotion of Christianity Amongst the Jews. He and his family resided there for nearly a decade, which afforded him the opportunity to become a scholar of Hebrew and rabbinic texts. Returning to England, he quickly rose up through the ranks of missionaries to become a leading figure and educator in the organization and eventually a professor of post-biblical studies at Kings College, London. In 1837, McCaul published The Old Paths, a powerful critique of rabbinic Judaism that, once translated into Hebrew and other languages, provoked controversy among Jews and Christians alike. Ruderman first examines McCaul in his complexity as a Hebraist affectionately supportive of Jews while opposing the rabbis. He then focuses his attention on a larger network of his associates, both allies and foes, who interacted with him and his ideas: two converts who came under his influence but eventually broke from him; two evangelical colleagues who challenged his aggressive proselytizing among the Jews; and, lastly, three Jewish thinkers—two well-known scholars from Eastern Europe and a rabbi from Syria—who refuted his charges against the rabbis and constructed their own justifications for Judaism in the mid-nineteenth century. Missionaries, Converts, and Rabbis reconstructs a broad transnational conversation between Christians, Jews, and those in between, opening a new vista for understanding Jewish and Christian thought and the entanglements between the two faith communities that persist in the modern era. Extending the geographical and chronological reach of his previous books, Ruderman continues his exploration of the impact of Jewish-Christian relations on Jewish self-reflection and the phenomenon of mingled identities in early modern and modern Europe.
Автор: Khalaf Название: Protestant Missionaries in the Levant ISBN: 1138109703 ISBN-13(EAN): 9781138109704 Издательство: Taylor&Francis Рейтинг: Цена: 7042.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Описание: This book examines the work of protestant missionaries in the 19th century Levant, their interaction with the local population, and religious and cultural legacy.
Описание: This essay deals with the missionary work of the Society of Jesus in today’s Micronesia from the seventeenth to the twentieth century. Although the Jesuit missionaries wanted to reach Japan and other Pacific islands, such as the Palau and Caroline archipelagos, the crown encouraged them to stay in the Marianas until 1769 (when the Society of Jesus was expelled from the Philippines) to evangelize the native Chamorros as well as to reinforce the Spanish presence on the fringes of the Pacific empire. In 1859, a group of Jesuit missionaries returned to the Philippines, but they never officially set foot on the Marianas during the nineteenth century. It was not until the twentieth century that they went back to Micronesia, taking charge of the mission on the Northern Marianas along with the Caroline and Marshall Islands, thus returning to one of the cradles of Jesuit martyrdom in Oceania.
Two Northeast Indian communities with similar histories of colonization accepted Congregational and Moravian missionaries, respectively, within five years of one another: the Mohicans of Stockbridge, Massachusetts (1735), and Shekomeko, in Dutchess County, New York (1740). In To Live upon Hope, Rachel Wheeler explores the question of what "missionary Christianity" became in the hands of these two native communities.
The Mohicans of Stockbridge and Shekomeko drew different conclusions from their experiences with colonial powers. Both tried to preserve what they deemed core elements of Mohican culture. The Indians of Stockbridge believed education in English cultural ways was essential to their survival and cast their acceptance of the mission project as a means of preserving their historic roles as cultural intermediaries. The Mohicans of Shekomeko, by contrast, sought new sources of spiritual power that might be accessed in order to combat the ills that came with colonization, such as alcohol and disease.
Through extensive research, especially in the Moravian records of day-to-day life, Wheeler offers an understanding of the lived experience of Mohican communities under colonialism. She complicates the understanding of eighteenth-century American Christianity by demonstrating that mission programs were not always driven by the destruction of indigenous culture and the advancement of imperial projects. In To Live upon Hope, Wheeler challenges the prevailing view of accommodation or resistance as the two poles of Indian responses to European colonization; colonialism placed severe strains on native peoples, yet Indians also exercised a level of agency and creativity that aided in their survival.
The Sisters of the Holy Family, founded in New Orleans in 1842, were the first African American Catholics to serve as missionaries. This story of their little-known missionary efforts in Belize from 1898 to 2008 builds upon their already distinguished work, through the Archdiocese of New Orleans, of teaching slaves and free people of color, caring for orphans and the elderly, and tending to the poor and needy.
Utilizing previously unpublished archival documents along with extensive personal correspondence and interviews, Edward T. Brett has produced a fascinating account of the 110-year mission of the Sisters of the Holy Family to the Garifuna people of Belize. Brett discusses the foundation and growth of the struggling order in New Orleans up to the sisters' decision in 1898 to accept a teaching commitment in the Stann Creek District of what was then British Honduras. The early history of the British Honduras mission concentrates especially on Mother Austin Jones, the superior responsible for expanding the order's work into the mission field. In examining the Belizean mission from the eve of the Second Vatican Council through the post–Vatican II years, Brett sensitively chronicles the sisters' efforts to conform to the spirit of the council and describes the creative innovations that the Holy Family community introduced into the Belizean educational system. In the final chapter he looks at the congregation's efforts to sustain its missionary work in the face of the shortage of new religious vocations.
Brett’s study is more than just a chronicle of the Holy Family Sisters' accomplishments in Belize. He treats the issues of racism and gender discrimination that the African American congregation encountered both within the church and in society, demonstrating how the sisters survived and even thrived by learning how to skillfully negotiate with the white, dominant power structure.
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