'Domination Christianity' explores Max Weber's understanding of bureaucracy as 'domination through knowledge' -in both Protestant religion and the capitalist culture that it birthed. Management and mission practices have also merged in the last 20 years in such a way as to distort the ongoing ability of mainline Churches to create genuine community. There are several streams of mission attempting to reverse Christianity's decline in the West. Mission Shaped Church is a stream within mainline Christianity that is attempting to do this through creating churches around the needs of the unchurched. Frustratingly all mission initiative is enmeshed in centralized finance and managerial mechanisms. Therefore Church law, policy, regulation and financial priorities control and curb innovation and growth. DOMINATION CHRISTIANITY considers the way practices of hierarchical bureaucracy and management have therefore perpetuated decline in mainline Christian institutions. The way the Gospel is communicated has been distorted to such a degree by these modernist practices as to render it socially impotent in postmodern society.

This Is A New Release Of The Original 1883 Edition.

A RETROSPECT
By J. Hudson Taylor
Contents
I. THE POWER OF PRAYER
II. THE CALL TO SERVICE
II. PREPARATION FOR SERVICE
IV. FURTHER ANSWERS TO PRAYER
V. LIFE IN LONDON
VI. STRENGTHENED BY FAITH
VII. MIGHTY TO SAVE
VIII. VOYAGE TO CHINA
IX. EARLY MISSIONARY EXPERIENCES
X. FIRST EVANGELISTIC EFFORTS
XI. WITH THE REV. W. C. BURNS
XII. THE CALL TO SWATOW
"The Missionary Call" Words and Music
XIII. MAN PROPOSES, GOD DISPOSES
XIV. PROVIDENTIAL GUIDANCE
XV. SETTLEMENT IN NINGPO
XVI. TIMELY SUPPLIES
XVII. GOD A REFUGE FOR US
XVIII. A NEW AGENCY NEEDED
XIX. FORMATION OF THE C. I. M.
XX. THE MISSION IN 1894
THE MISSION IN 1902
STATIONS OF THE C. I. M.
Chapter 1 Excerpt
The following account of some of the experiences which eventually led to the formation of the CHINA INLAND MISSION, and to its taking the form in which it has been developed, first appeared in the pages of "China's Millions." Many of those who read it there asked that it might appear in separate form. Miss Guinness incorporated it in the "Story of the China Inland Mission," a record which contained the account of GOD's goodness to the beginning of 1894. But friends still asking for it in pamphlet form, for wider distribution, this edition is brought out.
Much of the material was taken from notes of addresses given in China during a conference of our missionaries; this will account for the direct and narrative form of the papers, which it has not been thought necessary to change.
It is always helpful to us to fix our attention on the GOD-ward aspect of Christian work; to realise that the work of GOD does not mean so much man's work for GOD, as GOD's own work through man. Furthermore, in our privileged position of fellow-workers with Him, while fully recognising all the benefits and blessings to be bestowed on a sin-stricken world through the proclamation of the Gospel and spread of the Truth, we should never lose sight of the higher aspect of our work - that of obedience to GOD, of bringing glory to His Name, of gladdening the heart of our GOD and FATHER by living and serving as His beloved children.
Many circumstances connected with my own early life and service presented this aspect of work vividly to me; and as I think of some of them, I am reminded of how much the cause of missions is indebted to many who are never themselves permitted to see the mission field - many, it may be, who are unable to give largely of their substance, and who will be not a little surprised in the Great Day to see how much the work has been advanced by their love, their sympathy, and their prayers. . .
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This book provides an account and explanation of a fundamental dilemma facing secular states: the 'legitimacy gap' left by the withdrawal of religion as a source of legitimacy. Legitimacy represents a particular problem for the secular state. The 'secular' in all its manifestations is very much linked to the historical rise of the modern state. It should not be seen as a category that separates culture and religion from politics, but rather as one that links these different dimensions. In the first part of the book, Depaigne explains how modern constitutional law has moved away from a 'substantive' legitimacy, based in particular on natural law, towards a 'procedural' legitimacy based on popular sovereignty and human rights. Depaigne examines three case studies of constitutional responses to legitimacy challenges which articulate the three main sources of 'procedural' legitimacy (people, rights, and culture) in different ways: the 'neutral model' (constitutions based on the 'displacement of culture'); the 'multicultural model' (constitutions based on diversity and pluralism); and the 'asymmetric model' (constitutions based on tradition). Even if secularization can be considered European in its origin, it is best seen today as a global phenomenon, which needs to be approached by taking into account the particular cultural dimension in which it is rooted. Depaigne's detailed study shows how secularization has moved either towards 'nationalization' linked to a particular national identity (as in France and, to some extent, in India)-or towards 'de-secularization', whereby secularism is displaced by particular cultural norms, as in Malaysia.