During the Progessive Era, a period of unprecedented ingenuity, women evangelists built the old time religion with brick and mortar, uniforms and automobiles, fresh converts and devoted proteges. Across America, entrepreneurial women founded churches, denominations, religious training schools, rescue homes, rescue missions, and evangelistic organizations. Until now, these intrepid women have gone largely unnoticed, though their collective yet unchoreographed decision to build institutions in the service of evangelism marked a seismic shift in American Christianity. In this ground-breaking study, Priscilla Pope-Levison dusts off the unpublished letters, diaries, sermons, and yearbooks of these pioneers to share their personal tribulations and public achievements. The effect is staggering. With an uncanny eye for essential details and a knack for historical nuance, Pope-Levison breathes life into not just one or two of these women--but two dozen. The evangelistic empire of Aimee Semple McPherson represents the pinnacle of this shift from itinerancy to institution building. Her name remains legendary. Yet she built her institutions on the foundation of the work of women evangelists who preceded her. Their stories--untold until now--reveal the cunning and strength of women who forged a path for every generation, including our own, to follow. Priscilla Pope-Levison is Professor of Theology and Assistant Director of Women's Studies at Seattle Pacific University. Her previous books include Sex, Gender, and Christianity; Turn the Pulpit Loose: Two Centuries of American Women Evangelists; Return to Babel: Global Perspectives on the Bible; Jesus in Global Contexts; and Evangelization in a Liberation Perspective.

In this collection of essays, anthropologists of religion examine the special challenges they face when studying populations that proselytize. Conducting fieldwork among these groups may involve attending services, meditating, praying, and making pilgrimages. Anthropologists participating in such research may unwittingly give the impression that their interest is more personal than professional, and inadvertently encourage missionaries to impose conversion upon them. Moreover, anthropologists' attitudes about religion, belief, and faith, as well as their response to conversion pressures, may interfere with their objectivity and cause them to impose their own understandings on the missionaries. Although anthropologists have extensively and fruitfully examined the role of identity in research-particularly gender and ethnic identity-religious identity, which is more fluid and changeable, has been relatively neglected. This volume explores the role of religious identity in fieldwork by examining how researchers respond to participation in religious activities and to the ministrations of missionaries, both academically and personally. Including essays by anthropologists studying the proselytizing religions of Buddhism, Islam, Christianity, as well as other religions, this volume provides a range of responses to the question of how anthropologists should approach the gap between belief and disbelief when missionary zeal imposes its interpretations on anthropological curiosity.

Amy Wilson Carmichael (1867 - 1951) was a Christian missionary in India, who opened an orphanage and founded a mission in Dohnavur, South India. Published in 1912, Lotus Buds is one of her numerous books which describe her work and ministry with Indian children. The book features evocative portraits of the children from the orphanage. This edition includes fifty black and white photographs of children and places from Dohnavur taken especially for this book.

Giulia Falato's work on Alfonso Vagnone S.J.' s (1568-1640) Tongyou jiaoyu (On the Education of Children) offers a systematic study of the earliest treatise on European pedagogy and its first annotated translation in English. In particular, it highlights the role of Tongyou jiaoyu as a cultural bridge between the Chinese and Western traditions. Drawing from archival materials and multi-language literature, Falato produces an insightful account of the Jesuit's background, the pedagogical debate in late-Ming China, and the making and main sources of the treatise. Through the diachronic analysis of a selection of philosophical terms, this work also provides a fresh perspective on the Jesuits' lexical innovations and contribution to the formation of the modern Chinese lexicon.

We are all aware of problems in this world. Everyone knows what it is to be weary, to be disappointed, and to struggle. And we have a feeling that we were not meant for this. We are all searching for some solution to the problems of life. The question is, why are you unhappy? Why do things go wrong? Why is there illness and sickness? Why should there be death? Those are the questions with which the Bible deals. The Bible talks to you about your unhappiness. Some insist that the Bible, far from being practical, is really very remote from life. But nothing in the world is as practical as the teaching of the Bible. In order to answer questions about you, the Bible starts in the most extraordinary way: "In the beginning God..." It starts with God. Before I begin to ask any questions about myself and my problems, I ought to ask questions like this: Where did the world come from? Where have I come from? What is life itself? You come to me and say, "I'm unhappy. I'm in a crisis. What's the matter with me?" And the Bible says, "In the beginning God . . ." as if it has forgotten all about you. But it has not! The only way to understand yourself or your life is to start with God. And right at the very beginning, the Bible takes us there. The Bible also tells us that the world came into being because the eternal God made it. It tells us that God is the Creator, that he made everything out of nothing, by his own power, and he made it perfect. What's more, according to the Bible, man is a special creation of God. The Bible tells us, "God created man in his own image" (Genesis 1:27). It does not say that about anything else, only about human beings. Man was made by God, for God. He spoke to God, walked with God, and enjoyed God. And his life was one of perfect bliss. But into this perfect world made by God there entered another power, another force. Something came that was opposed to God and opposed to man, and it was bent upon one thing only-- wrecking God's perfect work. The Bible tells us that the Devil entered into this world, and by tempting the man and the woman, whom God had made, brought to pass everything bad that you and I know. Why are there jealousy and envy and misunderstanding? Why lust and passion? Why are homes and marriages broken? Why do little children suffer? Why all the agony and the pain of life? It is because there is this other power in the world that has dragged man down. That is the biblical explanation. You will find it in the Bible from beginning to end. And if that is true, how hopelessly and utterly inadequate are all the remedies that are being offered apart from the Bible. What's more, the Bible tells us that as the result of that original sin, all of us are in the grip of this evil power. Man, as the result of all this, is quite helpless; he has brought a curse upon himself and cannot escape it. He would like to, but he cannot. Man has been trying to get back into Eden ever since he went out of it. That is the whole history of civilization. That is the whole meaning of philosophy and all political thought and all the blueprints of utopias at all times and in all places--man trying to get back into paradise. But it is worse than merely not being in paradise. Man is under the judgment of God. He thought that he could forget God and that there would be no risk involved. He did not realize that the law of God is absolute. Both man as an individual and the whole world, according to the Bible, are under the judgment of God. You see, in the garden Adam and Eve thought they could eat the forbidden fruit and all would be well. Then they heard the voice of the Lord God, and they cowered and were frightened. Judgment had come, and they were thrust out. But, thank God, he intervenes! God, even at the moment of rebellion, tells man that he has a way to rescue him and to redeem him: "It [the seed of the woman] shall bruise thy [the serpent's] head" (Genesis 3:15). The serpent can only be mastered by one, and he has come--the seed of the woman, Jesus of Nazareth. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." JOHN 3:16 Christ, the Son of God, came into this world, took on our human nature, entered into our very situation, and defeated our enemy. He received judgment for us on the cross. God dealt with him there and pardons us, and our enemy is conquered. So the way to paradise is open, and it is open for you. All your problems, all your needs, arise from the fact of sin. That is the cause of all ill. And there is but one solution to the problem, the solution that God himself has provided in the person of his Son. ". . . that whosoever believeth in him should not perish, but have everlasting life." And that life begins here and now--a knowledge of God, assurance that you are right with God, that he will take you through death and announce in the judgment that you are already pardoned and forgiven. My dear friend, that is your problem, and that is the answer to your problem. Believe it. Accept it here and now. Go to that great God. Acknowledge your sinning against him, and thank him for his eternal love in sending his Son to rescue you and to redeem you by dying for you, and ask him to give you new life. And he will. I say that on the authority of Jesus who stated, "Him that cometh to me I will in no wise cast out" ( John 6:37).

The 1920s saw one of the most striking revolutions in manners and morals to have marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity was being torn apart by a heated controversy between traditionalists and the modernists, as they sought to determine how much their beliefs and practices should be altered by scientific study and more secular attitudes. Out of the controversy arose the Fundamentalist movement, which has become a powerful force in twentieth-century America.
During this decade, hundreds (and perhaps thousands) of young girl preachers, some not even school age, joined the conservative Christian cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond the revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The striking contrast these girls offered to the racy flapper and to modern culture generally made girl evangelists a convenient and effective tool for conservative and revivalist Christianity, a tool which was used by their adherents in the clash of cultures that marked the 1920s.

In The Mission of the Portuguese Augustinians to Persia and Beyond (1602-1747), John M. Flannery describes the establishment and activities of the Portuguese Augustinian mission in Persia. Hopes of converting the Safavid ruler of the Shi'a Muslim state would come to naught, as would the attempts of Shah 'Abbas I to use the services of the missionaries, as representatives of the Spanish Habsburgs, to forge an anti-Ottoman alliance with the papacy and the Christian rulers of Europe. Prevented from converting Muslims, the Augustinians turned their attention to Armenian and Syriac Christians in Isfahan, later also establishing new missions among Christians in Georgia and the Mandaeans of the Basra region, all of which are described herein. The history of the Augustinian Order is generally under-represented by contrast with other Orders, and this study breaks new ground in existing scholarship.

When I was just twenty-eight years old, I was diagnosed with cancer and given no hope. What I thought would be my end was just the beginning of a journey laden with miracles that took me far from my home in Tennessee. From Nicaragua: Principles for Life and Mission chronicles that journey. It is a story that begins with a love that God gave me for a place I had never been and for a people I did not know.

With nothing more than that love, I purposed in my heart to go to Nicaragua to stand with its people in their struggle to make a better life for themselves. Following that commitment, God made provision for the planting of a ministry there that has changed tens of thousands of lives, including mine. For me, a special part of that divine provision proceeded from a miraculous reunion with my Central American family whose patriarch, Col. John Alexander Downing, traveled to Nicaragua in 1866 with a fellow Missourian who later became renowned as one of America's most famous literary icons.

Embedded in this extraordinary story of God events are principles for your life and mission.

In 1583, five Jesuit brothers set out with the intention of founding a new church and mission in India. Their dream was almost immediately, and brutally, terminated by local opposition. When their massacre was announced in Rome, it was treated as martyrdom. Francesco Benci, professor of rhetoric at the Collegium Romanum, immediately set about celebrating their deaths in a new type of epic, distinct from, yet dependent upon, the classical tradition: Quinque martyres e Societate Iesu in India. This is the first critical edition and translation of this important text. The commentary highlights both the classical sources and the historical and religious context of the mission. The introduction outlines Benci's career and stresses his role as the founder of this vibrant new genre. This volume is the first one for a new subseries in the 'Jesuit Studies' series: 'Jesuit Neo-Latin Library'.

Building God s Kingdom studies how the encounter with nineteenth century Madagascar influenced the Norwegian Protestant mission. Drawing upon rich Norwegian and Malagasy sources, entangled and multivocal stories are allowed to unfold, revealing the complex dynamics of mission encounters. Tracing Malagasy agency and pursuit of churchly independence in pre-colonial and colonial Madagascar, this study explores the power-struggles between the Malagasy, the missionaries and between the mission in Norway and Madagascar. Through careful attention to context and agency, Karina Hestad Skeie provides new perspectives on the interplay between the local and the global in Christian missions, and on the centrality and restrictions of local agency on mission policy.