Missionary Writing

Anna Johnston analyses missionary writing under the aegis of the British Empire. Johnston argues that missionaries occupied ambiguous positions in colonial cultures, caught between imperial and religious interests. She maps out this position through an examination of texts published by missionaries of the largest, most influential nineteenth-century evangelical institution, the London Missionary Society. Texts from Indian, Polynesian, and Australian missions are examined to highlight their representation of nineteenth-century evangelical activity in relation to gender, colonialism, and race.

Missionary Writing focuses on the writers pursuit of passion to write much like the passion a missionary has to abandon all. This short eBook looks at a writer's calling of spreading the message they have to share that must be heard. Think about a missionary, the first image I described above. That person has a calling and acts on it knowing that there will be sacrifice, but in the end it will be worth it. A Christian missionary’s job is to spread the good news and love of Jesus Christ. They are willing to do so at a great cost. Some at the cost of their own life. They believe have a message worth dying for and will do whatever it takes to spread that message. Is this the kind of writer you are or want to become? Do you have a message that you believe people need to hear regardless of the cost or do you want to write for the sake of writing to please yourself? Do you believe so strongly in your message that you are willing to sacrifice for it to be heard? If not, you will not reach the masses and your message will be drowned out with the thousand others who do not have this writers passion I am describing. What I am going to describe to you in this eBook in regard to becoming a missionary writer might take you by surprise.

This book is a survey of the life writings by and about Canadian missionaries at home and abroad, over the last one hundred and thirty years. A general missionary history of Canada appears first, to introduce separate chapters on the forms and themes of this body of literature. The critical problems presented by writing that has resisted modern and post-modern developments are discussed. Partial and fictional life writing, as well as marginal forms, are also explored. The book concludes with general statements about the whole of this literature and its effects. The first attempt at a comprehensive bibliography of Canadian missionary life writing is appended.

This newly updated edition gives "e;how to"e; guidance to help you write prayer letters. Includes a new section on tips for using electronic communication with advice from seasoned missions personnel.

Writing Exceptional Missionary Newsletters shows anyone who writes personal ministry newsletters how to captivate readers. This revised edition offers more ideas for better online communication like e-mail and Facebook. It shows how to increase your letter’s impact and provides tips for how often to send your newsletters, e-newsletters, and posts. It is for seasoned and new missionaries, church leaders, mission organizations, mission boards, and any person encouraging missionaries to communicate well. • The key secret to an exceptional newsletter • What not to do with a photo • Fresh topic ideas for newsletters • Tips for effective online communication—e-mail, Facebook, websites and more • What most missionaries miss in their newsletters and communication • Simple ways to dramatically take your writing to the next level • Tips for sending newsletters from overseas

Part auto-biography and part exposé of Ken Daniels' experience and long time belief in Christianity and the questions and answers he's had to ask about with regard to the validity of Christian theories.

How are religious educational institutions built? In histories of evangelical institution-building in the Victorian Indian colonial period (1858-1901), this question has mostly been addressed from the perspective of the religious ends that Christian missionaries sought to achieve and the ideological obstacles they encountered. This may be called the 'values' approach. Missionary Calculus sets this aside and examines, instead, the most routine transactions of missionaries in building an evangelical institution, the Sunday school. Missionaries daily struggled with and acted upon certain questions: How shall we acquire land and money to set up such schools? What methods shall we employ to attract students? What curriculum, books, and classroom materials shall we use? How shall we tune our hymns? Shall we employ non-Christians to teach in Christian Sunday schools? The makers of colonial Sunday schools focused obsessively on the means, the material and symbolic resources, with which they felt they could achieve certain immediate objectives. Such a transactional or 'instrumental' approach resulted in stated religious 'values' being insidiously compromised. Using insights from classical Weberian sociology, and through a close scrutiny of missionary means, this book shows how the success or failure of meeting evangelical ends may be assessed. With extensive archival research, chiefly on American missionaries in colonial India, this work examines the formation of Sunday schools at the point of transnational, intercultural contact. Readers interested in religion, education, and colonial history should find the matter, method, outcomes, and narration of Missionary Calculus new and thought-provoking.

In the late 1980s, the Alevis, at that time thought to be largely assimilated into the secular Turkish mainstream, began to assert their difference as they never had before. The question of Alevism's origins and its relation to Islam and to Turkish culture became a highly contested issue. According to the dominant understanding, Alevism is part of the Islamic tradition, although located on its margins. It is further assumed that Alevism is intrinsically related to Anatolian and Turkish culture, carrying an ancient Turkish heritage, leading back into pre-Islamic Central Asian Turkish pasts. Dressler argues that this knowledge about the Alevis-their demarcation as "heterodox" but Muslim and their status as carriers of Turkish culture-is in fact of rather recent origins. It was formulated within the complex historical dynamics of the late Ottoman Empire and the first years of the Turkish Republic in the context of Turkish nation-building and its goal of ethno-religious homogeneity.