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Over the nineteenth century, thousands of North Americans and Europeans paid to sponsor and rename foreign children in mission stations across the world. This popular fundraising model has been largely unstudied to date. When the extant records are pieced together, it becomes evident that U.S. Protestants commonly renamed foreign children after their own beloved dead. As a result, these programs offer important insight into how Americans who never traveled abroad still cultivated global subjectivities—in this case, through their connections with other-than-human presences. By nurturing relations with what they viewed as globally active agents, such as God, angels, and the dead, U.S. donors cultivated a sense of themselves as subjects who were Christian, American, and globally active. For mourning families, renaming also seemed to impress their dead's "qualities" onto foreign children, creating what they viewed as opportunities to collaborate with the dead and reconstitute some aspect of ruptured domestic relations. Focusing on a group often assumed to be the most disenchanted of nineteenth-century moderns—U.S. Protestants in the rising middle class—this article calls for more attention to the "otherworldly" in histories of global relations. [ABSTRACT FROM AUTHOR]

Our reconsideration of domesticity comes at a time when empire and colonial and postcolonial categories of analysis are informing many fields of historical study. This essay traces the historiographic origins of the intersection of domesticity and empire, focusing on domesticity's usefulness as a window on cross-cultural intimacy and conflict. It also offers an example of how previous treatments of domesticity might be revised by taking empire and settler society into account. [ABSTRACT FROM AUTHOR]

Presents an account of the Joseph La Fleshe (Iron Eye) family. Background information on Iron Eye; His role on development of mission school; Ideologies of Iron Eye for himself; Information on lives and successes of his children; Key developments of establishments under his children; Their responses to their native heritage; Status of Presbyterian missionaries in Nebraska; Details on some of La Fleshe descendants.

Features the role of food production of the Roman Catholic missions in Alta California in attracting Native American converts in the early 18th century. Difficulties of natives in producing food; Tabulation of data on wheat, corn and beans production; Conversion patterns of the San Diego, San Luis Rey, San Gabriel and San Fernando missions.

The stimulus for this article arises from a comparison between missionary collecting in two of the earliest mission fields established by the London Missionary Society (LMS): the Pacific (1797), and southern Africa (1799). As the location to which a large number of Polynesian ‘idols’ were sent following conversion to Christianity, the LMS museum (1814-1910) has gained an important place in Pacific historiography, but the same cannot be said for southern Africa. This article explores the significance of the LMS museum as a site of deposition for material that originated in missionary encounters and exchanges in southern Africa during the first third of the 19th century. It highlights the museum’s potential to provide a source of material evidence that complements not only the texts associated with the documentary archive, but also the material remains associated with the former mission site, the usual foci for historical and archaeological engagements. Particular attention is given to material associated with John Campbell (1766-1840) and Robert Moffat (1795-1883), who travelled extensively in the region and subsequently published accounts of their journeys. Re-situating particular museum artefacts within the specific circumstances of these missionary encounters enables them to stand, not as exemplars of African cultural practices prior to European contact, but rather as forms of evidence that chart historical transformations in material culture across the southern African contact zone. [ABSTRACT FROM AUTHOR]

Conversion is a critical part of Evangelical theology and missiology. It has been defined as a crisis experience or a decision at a specific point in time. However, there is always an aspect of development, a process, involved. Increasingly, the phenomenon of conversion of those from non-Christian backgrounds, for example from other world religions, indicates that how they become followers of Christ is often characterised by a gradual journey, sometimes accompanied by visions and dreams. This paper looks at the phenomenon of conversion through a historical and missiological lens to explain and understand the dynamics of the conversion. [ABSTRACT FROM AUTHOR]

The article discusses the fate of the Moravian business enterprise Kersten & Co, Paramaribo, during the First World War and its aftermath from a business historian's point of view. The years between 1914 and 1933/34 held many trials in store for Kersten & Co. These economic challenges -- due to abrupt changes in demand, interruption of communications and war-induced business cycles -- confronted both its local management in Suriname (mainly of German origin), its owners back home in Herrnhut, the Missionsanstalt (Mission Institute), and the Unity of the Moravian Church as a whole as well as its regional sub-units, the four provinces that formed the Unitas Fratrum at that time. World War I and its aftermath was a sort of serious stress test whether the enterprise would endure and would be able to function as before as the Moravians' cash cow to finance their missionary work in Suriname and thus allow them to hold on to it. In order to analyze both the challenges and the efforts of the company's local management and its overseas ownership to keep the business going the article is organized in three sections. The first section outlines the beginnings of the Moravian missionary work in the Dutch colony of Suriname and the colony's economic and demographic development in the late 19th and early 20th centuries. The second section presents a short business history of Kersten & Co since its foundation in the year 1768 in the colony's administrative capital Paramaribo by Moravian missionaries. It discusses the company's development since the late 19th century and its new lines of business, as well as its structure (management, owners) and (growth) strategy. The third section shows how and why Kersten & Co accumulated losses in seven of thirteen business years between 1914 and 1927. It then analyzes how the company's ownership, the Unity of the Moravian Church represented by the Missions anstatt (Mission Institute), confronted with the spectre of the firm's bankruptcy, saw its own existence and financial resources and thus all of its missionary work endangered. It therefore tried hard to handle the firm's financial distress, be it by raising church external capital, by selling Kersten & Co as a whole, or at least parts of it, once the restructuring and transformation of the profitable branches into a shareholder company would have been accomplished. However, all these projects of restructuring Kersten & Co failed so that the Unity of the Moravian Church viz. the Missionsanstalt had to stick to it. The Missionsanstalt thus saw itself obliged to collaborate with Kersten's largest creditor, the Dutch Surinaamsche Bank, and to accept the Bank's conditions for the financial facilities it was ready to offer for the firm's survival. When assessing both the reasons for Kersten & Co's insolvency and the Missionsanstalt's failed efforts to restructure and/or to sell the company, it is safe to argue that the Brethren in charge of this business were not primarily interested in forging Kersten & Co into a dynamic business enterprise that would play an important role in the economic development of Suriname in its enduring economic distress; rather, their first and foremost goal was to secure the continuity and the financing of tire Brethren's global missionary work. [ABSTRACT FROM AUTHOR]

Several recent studies have explored questions of mission and missiology in comparative, interreligious perspective. This essay also engages the possibility of an interreligious theology of mission, albeit with a narrow focus on the nondualist Hindu tradition of Advaita Vedānta. To this end, the author profiles four movements: the Ramakrishna movement, Ramanasramam, the Chinmaya Mission, and Transcendental Meditation. Each of these movements deploys distinctively Advaita concepts and method in a broadly missionary mode, and all aspire to transnational status. Finally, a few concluding reflections are offered on the new possibilities opened for Hindu-Christian theologies of mission in and out of an encounter--not with "Hinduism" or "world religions" in general but with this very particular missionary tradition. [ABSTRACT FROM AUTHOR]

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While the western Christian missionary desire to 'civilise' Christians from other cultures has been well documented and researched, the desire of local Christians to appropriate western civilisation in the face of missionary resistance to such appropriation has not been critically studied. This article examines debates in nineteenth-century North India missionary conferences between Indian Christians who wanted to adopt many accoutrements of western civilisation, and missionaries who wanted Indian Christians to retain as much of their Indian culture as possible. The article also looks at parallel cases in sub-Saharan Africa. It argues that local Christians were extracting and employing materials from European civilisation and culture to create new religious and social identities for themselves in their own particular contexts. This argument provides a counterpoint to Homi Bhabha's view of hybridity and mimicry as processes imposed by foreign western imperial regimes on subject peoples. In the process of creating new communal identities, local Christians clashed with missionaries who were at least partly motivated by the ideal of a native and indigenous church, but who also were worried about losing their authority to westernised Asian and African Christians in the emerging church. Local Christians also clashed with other members of their own society who wanted the former to keep their low social status. Indian Christians' understandings of what counted as indigenous - which could include foreign influences - differed in significant ways from missionary and some Indian views of indigeneity. [ABSTRACT FROM AUTHOR]

This article provides an introduction to the Special Section on Colonial Christian missions and their social and cultural impacts. It surveys the scholarship on colonial Christian missions and argues that there is a need for more work that holds both colonies and metropoles in the same analytical frame, whilst also considering the continuities and discontinuities of mission legacies over time. [ABSTRACT FROM AUTHOR]

In this essay I trace the development of popular narratives around early Christian missions to Greenland and Australia and ask what influence these narratives still have on the ways in which Christian mission is represented and understood. In order to do this, I consider the ways in which Christian missionary activity during the first fifty years of colonization in each context was represented at the time and has since been represented in newspaper articles written in Danish, Greenlandic, and English. I argue that the specific colonial formations and the distinct histories of anthropological discourse on indigenous peoples in Australia and Greenland led to the development of two quite different narratives about the history, and the outcomes, of missionary activity in the two locations. Finally, I investigate the ways in which the histories of early Christian missions in the two contexts are currently represented in high school curricula in Denmark, Greenland, and Australia, arguing that the popular narratives of the eighteenth, nineteenth, and twentieth centuries still play a part in how we understand these histories. While levels of knowledge and understanding of the histories of Christian missions to Greenland and Australia vary greatly both between and within countries, I suggest that the content of earlier representations still influences how contemporary Danes, Greenlanders, and Australians understand their colonial mission histories. [ABSTRACT FROM AUTHOR]

Based on the keynote address the author gave at the ISCHE conference in Turkey in June 2015, this article examines how female identities, in a predominantly non-white colonial setting, were variously constructed over a 145-year time period. The paper also sees some resonance with the power structures that drive female oppression in former non-white colonial domains today and begins with that discussion. The author then turns to develop a largely historical perspective concerning this issue and is interested in the changes in the interaction between females living in India and the colonial state over this extended time period. In so doing, the article illustrates the activism of females who were caught within the imperial ambit as they responded, with varying degrees of intensity, to the broader racial and class agendas, which were internal to British colonial rule. The article uses the paradigm of “femininity” to trace the self-actualisation of these females, as well as the official impositions placed on them; and how, even from this position of powerlessness, coercive agendas could still emerge as a result of their activism that the state, itself, was then forced to accommodate. [ABSTRACT FROM PUBLISHER]

The article focuses on history of Christian missionary work among Indians in United States and in Tranquebar, India. Topics discussed include evangelism, British colonies, puritans and missionary Cotton Mather. Other topics which includes imperial policy of King Frederick IV of Denmark and missionary Henry Newman are also mentioned.

Copyright of Tiempos Modernos is the property of Tiempos Modernos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Jesuit father Nicolas Pimenta’s report mentions one of the first Christianmissions to Bengal (1598–1604). Based on fresh translations of the chapters in the report describing the Bengal mission, this article examines interreligious relations in contemporary Bengal characterised by the dialectic of coexistence and disjunction. Local kingship or lordship was the keystone in the structure of interreligious coexistence in Bengal. The Christian preachers carried an incompatibilist and exclusivist approach to interreligious relations that was at odds with the inclusivist and compatibilist approach prevalent among the Bengal lords. The welcome accorded to the preachers by the lords reflected the inclusive approach. The eventual persecution and expulsion of the fathers was due to political exigencies rather than interreligious antagonism. [ABSTRACT FROM AUTHOR]

Editorial for ‘One Christ—Many Witnesses: Marking the Completion of the Regnum Edinburgh Centenary Series’, a special issue to celebrate the Regnum Edinburgh Centenary Issue. [ABSTRACT FROM AUTHOR]

Copyright of Archive for Reformation History / Archiv für Reformationsgeschichte is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Author-supplied Abstracts.)

For Catholic missionaries in the early twentieth century, the only way to achieve true conversion of Timorese ancestral ritualists was the deliberate destruction of sacred lulik houses. Although Timorese allegedly participated enthusiastically in this destruction, lulik (a term commonly translated as sacred, proscribed, holy, or taboo) remains a key part of ritual practice today. This article offers a dynamic historical analysis of what may be described as a particular form of Southeast Asian animism, examining how people's relationships with sacred powers have changed in interaction with Catholic missionaries. It links the inherent ambivalence of endogenous occult powers to religious and historical transformations, teasing out the unintended consequences of the missionaries' attempts to eradicate and demonize lulik. Comparing historical and ethnographic data from the center of East Timor, it argues that, contrary to the missionaries' intentions, the cycles of destruction, withdrawal, and return that characterized mission history ended up strengthening lulik. Inspired by anthropological studies of “taboo” and “otherness,” especially the work of Mary Douglas and Valerio Valeri, this article makes visible the transformation of the sacred in relation to outside agents: when relations with foreign powers were productive, the positive sides of lulik as a source of wealth and authority were brought out; yet when outsiders posed a threat, the dangerous and threatening aspects of lulik were accentuated. This analysis allows us to highlight the relational dimensions of sacred powers and their relation to ongoing social transformations. [ABSTRACT FROM AUTHOR]

During the second half of the sixteenth century, the Society of Jesus relied heavily on Portuguese trade routes in the Atlantic and Indian Oceans in order to reach Ethiopia. However, geopolitical shifts, particularly the rise of Ottoman sea power in the Indian Ocean and the Spanish conquest of Portugal in 1580, ended this route's viability for the Jesuits. In order to sustain Jesuit connections with Ethiopia, Father General Mutio Vitelleschi decided in 1627 to abandon the Portuguese and send four Jesuits with French passports through Ottoman territory and up the Nile, whence they would travel overland into Ethiopia. After arriving in Egypt, however, the Jesuits were arrested, interrogated and expelled by the Ottoman governor, who suspected that they were Habsburg spies. The course of this failed Jesuit effort to reach Ethiopia has three important implications for our understanding of the Mediterranean and its relationship with other sea spaces in terms of early modern empire building and Catholic evangelization. First, the decision to abandon the Portuguese in favour of the French illuminates how the Mediterranean remained at the fore of the Society of Jesus's missionary efforts. Second, French willingness to protect the Jesuits demonstrates that Louis XIII of France saw the Mediterranean as an important theatre for achieving his political, religious and economic goals. Third, the Ottoman decision to arrest and expel the Jesuits due to fears that they were in Egypt to assist in a Coptic rebellion and concomitant Hapsburg invasion demonstrates both Ottoman anxiety concerning the rise of European religio-imperial ambitions and the Ottomans' ability to control foreigners travelling through their lands. In sum, these developments illuminate a larger thalassological picture of the Mediterranean, which, like other sea spaces, obtained as an important contact zone where early modern powers competed to build empires and save souls. [ABSTRACT FROM AUTHOR]

A photo essay which documents the Church of Jesus Christ of Latter-day Saints historical sites in the Kingdom of Tonga in the South Pacific region dealing with the Mormon missionary work in the region.

This article is an exercise in Practical Ecclesiology. The author reflects on church, mission and ethics from historical, hermeneutical and strategic perspectives. Using the ecclesiology of Karl Barth as a point of departure, the author argues that the church needs to be church if it wants to be a credible witness to the Gospel of Jesus Christ. Integrity is essential if a church wants to be missional. Integrity means the church has to become what it already is, the body of Christ. This contribution is dedicated to Prof Graham Duncan, professor emeritus of church history (University of Pretoria), a man of integrity and dedicated to the missional calling of the church. [ABSTRACT FROM AUTHOR]

Sanskrit has played a notable role in the history of the language sciences. Its intensive study at the turn of the 19th century went hand in hand with the institutionalization of linguistics as an independent academic discipline. This paper endeavours to trace the earliest Sanskrit studies conducted by Protestant missionaries in Tranquebar (present-day Tharangambadi in Tamil Nadu) under the auspices of the Danisch-Hallesche Mission from 1706 onwards. In contrast to some of their Jesuit colleagues, the Protestant missionaries did not leave us full-blown manuscript grammars. However, this does not imply that the Tranquebar missionaries had no interest in the sacred language of the Hindus. It was, of course, the primary concern of all missionaries to spread the word of Christ among the indigenous people. Hence, they placed an extremely high value on a firm command of the local vernacular languages. In the case of the Tranquebar missionaries, the study of both Portuguese and Tamil was, therefore, prioritized. In a second stage, however, many of the Tranquebar missionaries, once they had mastered the local vernaculars, gained interest in Sanskrit, which they frequently styled 'Malabaric Latin'. Partly on the basis of unpublished manuscript sources, this paper (a) investigates why the Tranquebar missionaries were interested in Sanskrit in the first place, (b) surveys the numerous problems they had to overcome, and (c) studies their interaction with scholars working in Europe, from whom they received many incentives. In so doing, the paper investigates to what extent this 18thcentury interest in Sanskrit reflects a fascination with the original traditional culture and religion of South India. In conjunction with this, the paper also examines to what extent this largely overlooked chapter in early Sanskrit philology may shed an indirect light on the specific role of Sanskrit in the institutionalization of linguistics. [ABSTRACT FROM AUTHOR]

As part of the generation of Europeans who became interested in their ancestors in America, Hoffmann belonged to the group of laypeople who initiated the investigation into the Jesuit missions of Paraguay. Solid and substantially formed he lived in difficult times, which were probably decisive for him, moving to Argentina. There he developed his multifaceted literary work of which we deal in particular its contribution to jesuit historiography about Fr. Anton Sepp, Martin Schmid and the christianization of the chiquitos. [ABSTRACT FROM AUTHOR]

„City upon the Hill“: Moravian Missions in Comparative Perspective The article aims at comparing the mission endeavors that were brought to existence in the colonial America by two Christian reform groups, namely, in the Spanish American colonies (the viceroyalty of New Spain, 17th and 18th century) by the Jesuit order, and in the British possessions in North America (Pennsylvania, Ohio, Canada, 18th to the beginning of the 19th century) by the Moravian Church. The declared aims as well as the actual mission practice of both groups will be analyzed and compared, with specific emphasis being placed upon the phenomenon of the "mission cities", communities located on the margin of the already colonized territory, inhabited only by the newly converted natives and placed under the exclusive administration of missionaries. Through a detailed study of these mission projects, their goals, methods and results, we can not only understand better the ideological roots and aims of the two specific religious groups but also of the general intellectual and political atmosphere in Europe of the Early Modern Period and the impact of the encounter with the American reality on it. [ABSTRACT FROM AUTHOR]

The late-nineteenth century was a time of Protestant missionary enthusiasm for the “great closed land” of Tibet. Their prodigious, oftentimes proto-ethnographic, writings continue to provide scholars with archives that document missionary perspectives on Inner Asian society and religion, but few sources have yet emerged that allow for these to be read alongside Tibetan accounts of Christian-Buddhist encounters. This article undertakes such a parallel reading of four accounts of an unsuccessful attempt by the British missionary Cecil Polhill to convert an eastern Tibetan Buddhist abbot, Māyang Paṇḍita, in late 1889. Understanding these texts as conflicting sacred historiographies, we note that these Christian and Buddhist writers shared a commitment to writing and to particular modes of emotional, material, and logical mediation as the “correct” path to religious certainty. Differences in genre, however, lead more to mockery and misunderstanding than to each side’s desired transformation of the other.. [ABSTRACT FROM AUTHOR]

The article discusses American Protestant missionaries in the 19th century Ottoman empire, including their relations with Jews and Sabbateans/Dönmes in the Middle East region. An overview of efforts of American Protestant missions to convert Jews and Muslims to Christianity is provided. The article often references historical sources from the American Board of Commissioners for Foreign Missions’ (ABCFM's) printed materials.

This study illuminates how the the identity and functioning of the Norwegian Seamen’s Mission was influenced by developing national sentiments in the period from the start of the Mission in 1864, until the aftermath of World War I c. 1920. The central hypothesis that the Mission must be understood within the broader cultural, political and economic context of Norway in the 19th century, was confirmed on the basis of extensive research of the correspondence between the pastors of the Mission working in the field and its headquarters in Bergen, Norway. [ABSTRACT FROM AUTHOR]

The textual sources of indigenous Christianities in Guatemala embody a complex articulation of native thought, European language ideologies, and the diachronic development of the Christianization of different areas of Mesoamerica. The evangelization of the K'iche' became a model for the construction of pastoral Q'eqchi'. In contrast, the evangelization of the Pipil demanded substantial modifications of Mexican Nahuatl doctrinal language. Mutual intelligibility was not the only requisite to persuade and convert the natives. The local organization of speech genres and the indexical associations they effected were equally crucial. Spanish imperial designs, including Christianization, were global, but the texts that mediated them were woven with local threads. The creation of Christian registers in indigenous languages in Guatemala illustrates the confluence of coercion, resistance, and creativity behind the emergence of colonial indigenous religions. [ABSTRACT FROM AUTHOR]

This article investigates the ways local mission and national politics shaped linguistic research work in mid-20th century Australia through examining the case of the Church Missionary Society's Angurugu Mission on Groote Eylandt in the Northern Territory and research into the Anindilyakwa language. The paper places missionary linguistics in the context of broader policies of assimilation and national visions for Aboriginal people. It reveals how this social and political climate made linguistic research, largely neglected in the 1950s (apart from some notable exceptions), not only possible, but necessary by the 1970s. Finally, it comments on the state of research into Aboriginal languages and the political climate of today. Until the 1950s, the demands of funding and commitment to a government policy of assimilation into white Australia meant that the CMS could not support linguistic research and opportunities for academic linguists to conduct research into Anindilyakwa were limited. By the 1960s, however, national consensus about the future of Aboriginal people and their place in the Australian nation shifted and governments reconsidered the nature of their support for Christian missions. As the 'industrial mission' model of the 1950s was no longer politically or economically viable, the CMS looked to reinvent itself, to find new ways of maintaining its evangelical influence on Groote Eylandt. Linguistics and research into Aboriginal cultures - including in partnership with secular academic agents - were a core component of this reinvention of mission, not only for the CMS but more broadly across missions to Aboriginal people. The resulting collaboration across organisations proved remarkably productive from a research perspective and enabled the continuance of a missionary presence and relevance. The political and financial limitations faced by missions shaped, therefore, not only their own practice with regards to linguistic research, but also the opportunities for linguists beyond the missionary fold. The article concludes that, in Australia, the two bodies of linguists - academic and missionary - have a shared history, dependent on similar political, social and financial forces. [ABSTRACT FROM AUTHOR]

Copyright of Prohistoria is the property of Prohistoria Ediciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Catholic Historical Review initially focused on Catholic Church history in the United States, but the purpose soon expanded to the "larger domain of church history, both national and universal." This examination of the journal since its first issue highlights the treatment of mission history and sketches the relationship between missions and world Christianity. [ABSTRACT FROM AUTHOR]

The author chronicles his experience as the first missionary assigned to Phumula, Zimbabwe, to assist with developing the mission station of the Brethren in Christ Church during the 1950s and the 1960s.

The article discusses some of the issues and challenges involved in writing missions history of the Brethren in Christ Church.

Copyright of Historia Mexicana is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An unpublished manuscript, containing a unique version of a travelogue, documented the travels of a Moroccan ambassador to the court of Charles II in 1690–91 to negotiate a prisoner exchange as well as the return of a number of Arabic-language manuscripts held at the royal palace near Madrid. After summarising and comparing the travelogue to other known copies, this article explores how this narrative came to reside at the University of Seville's archive. Seeking answers to this question, the reader is transported to the Franciscan missions in Morocco where nineteenth-century missionaries studied the Arabic language. Maghrebi- and Arabic-language documents were subsequently smuggled into Spain by the missionaries. Al-Ghassani's narrative of discovery transformed into an opportunity for missionaries and government officials to discover historical perspectives and knowledge about Spain. [ABSTRACT FROM PUBLISHER]

This paper investigates the origins of Anglican Anglo-Catholic missions, through the missionary theology and practice of the founder of the Society of St John the Evangelist, Fr Richard Benson, and an exploration of its initial missionary endeavours: the Twelve-Day Mission to London in 1869, and two missions in India from 1874. The Indian missions comprised an institutional mission at Bombay and Pune, and a unique ascetic enculturated mission at Indore by Fr Samuel Wilberforce O'Neill ssje. It is argued that Benson was a major figure in the inauguration of Anglo-Catholic missions; that his ritualist moderation was instrumental in the initial public success of Anglo-Catholic domestic mission; and that in overseas missions he had a clear theological preference for disconnecting evangelism from Europeanising. Benson's approach, more radical than was normal in the second half of the nineteenth century, was a consequence of envisaging mission's being undertaken by a religious order, an entirely new phenomenon for Anglican missions. [ABSTRACT FROM PUBLISHER]

This paper examines the concept of Islamic authority in relation to early twentiethcentury Protestant missionary writings on Islam and Muhammad Rashid Rida's commentaries on mission publications in his Cairo-based journal, al-Manar. While Rida's Salafi reformism has been the subject of much discussion, scholars have given little attention to the content of the missionary writings Rida engaged. Treatments of Rida's work have also neglected to address the vision of Islamic authority that emerges from his responses to Christian polemics. This paper gives both subjects further consideration as it discusses Protestant missionary approaches to Islam, examines Rida's writings on Christianity, and assesses his response to a widely circulated article on Islam by Temple Gairdner, a prominent British missionary with the Church Missionary Society in Egypt. [ABSTRACT FROM AUTHOR]

The historiography of the entanglement of mission and empire in India has often taken the inclusion of the so-called "pious clause" in the East India Company's 1813 charter to mark the end of a ban on missions in Company territories, and the beginning of a period of co-operation between church and company. This neglects the importance in this debate of the mission founded by German Lutherans in the Danish settlement of Tranquebar in south India in 1706. The mission received direct patronage from the Company for almost a full century before 1813, and was invoked by both sides in the debate over the pious clause. A work published anonymously in 1812, purporting to be a new translation of dialogues between the first missionaries in Tranquebar and their Hindu and Muslim interlocutors, is shown here to be a skilful and savage satire on the dialogues published by the first missionaries. [ABSTRACT FROM AUTHOR]

In the early thirteenth century, numerous Cistercian monasteries were founded in the former Byzantine territories conquered in the context of the Fourth Crusade. According to the standard narrative, put forth in the 1970s, Pope Innocent III sent the Cistercians on a “mission to the Orthodox,” but the mission was a failure, because the White Monks soon abandoned almost all of their houses in Frankish Greece and Constantinople without having “converted” the Greeks. In the light of recent research on the aftermath of 1204 and on the Cistercian Order, this paper argues that the Frankish rulers took the initiative to found Cistercian monasteries in the Greek East for the same reason that they did so in the Latin West: to cater to the Latin rite aristocracy. This Cistercian mission was a success, since the Cistercian establishments in Greece generally existed as long as the Western nobility survived to patronize and protect them. There is no evidence that Innocent intended the Cistercians to be missionaries in Romania since, contrary to a once common assumption, the papacy did not view the Greeks as requiring the same kind of missionary activity that was deemed necessary in lands inhabited by pagans or heretics. [ABSTRACT FROM AUTHOR]

Copyright of Historical Studies is the property of Canadian Catholic Historical Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Prohistoria is the property of Prohistoria Ediciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)