The conquest of the continent, by Hugh Latimer Burleson

http://www.archive.org/details/conquestofcontin00burluoft

Address to the pious and benevolent, proposing an annual subscription for the support of missionaries in the Highlands and adjacent islands of Scotland, the isles of Jersey, Guernsey, and Newfoundland, the West Indies, and the provinces of Nova Scotia and Quebec.

Reproduction of copy held by Special Collections, Bridewell Library, Perkins School of Theology, Southern Methodist University. Includes both DjVu and PDF files for download. Mode of access: World Wide Web.

The why and how of foreign missions.

http://www.archive.org/details/whyandhowofforei014010mbp

Behind the Great wall : the story of the C.E.Z.M.S. work and workers in China with numerous illustrations

http://www.archive.org/details/behindthegreatw00barnuoft/

John Wesley, the man and his mission

http://www.archive.org/details/johnwesleytheman00pikeuoft

Practices of Ministerial Leadership of Korean-American United Methodist Clergywomen; Toward a Wesleyan Ecclesiology in a Global Context

This study documents, analyzes, and interprets Korean American United Methodist (KAUM) clergywomen‘s experiences in and understandings of the church. It examines contributions these (and potentially, other) clergywomen might make to Wesleyan ecclesiology generally, and particular ways United Methodists live out their faith in transitional, diverse, and global contexts. The project attempts to re-vision existing Wesleyan ecclesial discourse in the United Methodist Church (UMC) by recognizing and incorporating the contributions of racial-ethnic clergy as expressed through their leadership and practices of faith. A "practice-theory-practice" model of practical theology was used to pay systematic attention to the practical locus of the inquiries. Twenty Korean American United Methodist clergywomen were interviewed by telephone, using a voluntary sampling technique to ascertain how they both experienced the church and understood and lived out various practices of faith, including preaching, participation in and administration of the sacraments, preparation for ordained ministry, and other spiritual practices such as prayer, worship, retreats, and journaling. The dissertation summarizes those findings, provides contextual and historical interpretation, and then analyzes their responses in relation to Wesleyan theology, MinJung (mass of people) theology, and the theology of YeoSung (women who display dignity and honor as human beings). This study identifies the extraordinary call of the KAUM clergywomen interviewees to be bridge builders, strong nurturers, wounded healers, committed educators, breakers of old stereotypes, persistent seekers to fulfill God‘s call, and ecclesial leaders with ―tragic consciousness‖ who can disrupt marginality and facilitate the creative transformation of Han (a deep experience of suffering and oppression) into a constructive energy capable of shaping a new reality. According to this study, KAUM clergywomen‘s experiences and practices of faith as ecclesial leaders strengthen Wesleyan ecclesiology in terms of the UMC‘s efforts to be an inclusive church through connectionalism, and its commitment to social justice. MinJung theology and the theology of YeoSung, in their respective understandings of the church, broaden Wesleyan ecclesiology and enable the Church to be more relevant in a global context by embracing those who have not been normative theological subjects.

Letter from George Cran regarding a Christian mission in India, 1803.

George Cran was the son of a farmer in the parish of Forgue in Aberdeen Shire, Scotland. He became a member of the church at Huntley, Scotland where his devotion to God inspired him to become a Sunday school teacher. He subsequently became a member of the London Missionary Society. In 1801 he was sent to study at the seminary in Gosport, England where he spent two to three years. His desire was to preach Christ to the “heathens”. Messrs. Ringeltaube, Des Granges and Cran were designated to work in India. No ships for the East India Company would grant passage to missionaries due to the open hostility of the government therefore they set sail from Copenhagen on April 20, 1804 and reached Tranquebar on December 5th, 1805. Cran and Des Granges were designated to supervise the churches in Tinnevelly and they were to begin a mission among the northern Circars. This would have meant that they would have to work in two different places which would have separated them by over 500 miles. The society didn’t seem to be aware of the vast hindrances that the missionaries had to face. Cran and Des Granges decided instead to work in Vizagapatam where they were welcomed by many of the European residents. They conducted English services for which they were paid a monthly salary by the governor. They also conducted services for the natives and opened a school for native children. By November of 1806 a mission house had been built and a “charity” school for Eurasian children was opened. Cran and Des Granges were also diligently studying the native language and they began to translate the Bible into Telugu (spoken by the Hindus who live along the lower basins of the Kistna and Godaveri Rivers). In November of 1808 Cran was almost killed by a fever which left him severely weakened. He was only partially recovered, but accepted an invitation by the general who commanded the local district to accompany him on a journey around the province. The journey proved to be too much for Cran and he died on January 6th, 1809. He is buried at Chicacole, India. He is remembered for his successful work at Vizagapatam and his translation of the Bible. The fact that it was 27 years after the arrival of Cran before a single native was converted attests to the fact that this was a very difficult undertaking. The London Missionary Society was formed in 1795 in England by evangelical Anglicans and nonconformists. It is a non-denominational society and now forms part of the Council for World Mission. with information from The Voice of God to the Churches a Sermon on the Death of George Cran, Augustus Des Granges and Jonathan Brain by David Bogue and The History of the London Missionary Society 1795-1895 by Richard Lovett

Letter to Mr. Henry H. Collier, 1837

Henry Haight Collier, was born in Howard, Steuben County, N. Y., November 28, 1818. His father, Richard Collier, was from Green County, in the same State. His grandfather, Isaac Collier, and his great-grandfather were originally from England. His mother, Mary Haight, was of Dutch origin. In 1835, Henry went to St. Catharines, where his elder brother, Richard Collier, resided. He spent two years at Grantham Academy, and then returned to Steuben County, to read law in Bath, with Edward Howell, and subsequently with Hammond and Campbell. Mr. Collier never opened a law office. He studied law for two years and in 1839 he went to Texas where he was connected with the State and Treasury Departments. In 1845 Mr. Collier returned to St. Catharines and opened a general store called St. Catharines Agricultural Works with his brother. The store remained open until May, 1877. He added the manufacturing of lumber in 1850, and manufacturing of agricultural implements in 1869. He built one of the first saw mills on the canal, on Lock No. 5, in St. Catharines. In July, 1877, he was appointed Collector of Customs. He became a Village Councilor for St. Paul’s Ward in 1859, and held that office from fifteen to twenty years. He was Deputy Reeve and member of the County Council for two terms. He was the Mayor of St. Catharines in 1872 and 1873. He was also Chairman of the Board of Water Commissioners of the city, during the time that the works were being built. He was a Justice of the Peace for twenty years or more. Mr. Collier was affiliated with the Reform Party and he was a Knight Templar in the Masonic fraternity and an Odd Fellow. He was also active in the Methodist Church. On June 1, 1858, he married Cornelia, daughter of Moses Cook, of "Westchester Place," St. Catharines, and had a daughter and son. Mary J. (married name: Mrs. Frank Camp) was a graduate of the Female Seminary at Hamilton, and Henry Herbert was a student in the University of Toronto. Henry H. Collier died on July 15, 1895 and is buried in Victoria Lawn Cemetery, St. Catharines, Ontario. Sources: www.accessgeneology.com "Historical Profiles from Victoria Lawn Cemetery" by Paul E. Lewis "Sincerely Lamented St. Catharines Obituaries 1817-1918" by Paul Hutchison

Análise da proposta educacional das escolas metodistas

O objetivo deste trabalho foi analisar a proposta educacional das Escolas Metodistas a partir do relacionamento destas com a própria estrutura eclesiástica da Igreja Metodista e com a sociedade brasileira como um todo, na oportunidade em que o Brasil se definia como um país capitalista dependente. Através da pesquisa e análise dos estatutos, prospectos, anuários, programas de ensino, organização curricular, revistas educacionais, artigos, discursos, documentos de arquivo, etc, provenientes do Instituto Porto Alegre (IPA), tomado como referencial para interpretar a proposta educacional das Escolas Metodistas, detectaram-se os princípios básicos-da referida proposta desde a fundação da Escola (1919) até os dias atuais. Procedeu-se à análise da evolução histórica da Igreja e das Escolas Metodistas sempre considerando a vinculação existente inicialmente com os Estados Unidos (nação hegemônica, externa) e posteriormente com o Estado Brasileiro (dominação interna). Concluiu-se que, na medida em que a sociedade brasileira ia sendo estruturada conforme os principios e propósitos definidos por uma nação hegemônica (Estados Unidos) e que o Estado Brasileiro se organizava como agente de uma dominação interna, as Escolas Metodistas passaram do nivel de dependência externa para um nível de dependência interna, e o relativo êxito de sua proposta educacional diluiu-se com a implantação do sistema oficial de ensino no país.

The Itinerant, or Wesleyan Methodist Visiter - Accession 214 - M95 (121)

The Itinerant, or Wesleyan Methodist Visiter is a newspaper of the Methodist Church that was published every two weeks in Baltimore, MD. The bound issues in the collection extend from November 10, 1830 to October 12, 1831.

The Jews at K'ae-Fung-Foo : being a narrative of a mission of inquiry, to the Jewish synagogue at K'ae-Fung-Foo, on behalf of the London Society for promoting Christianity among the Jews

with an introd. by George Smith

Rompendo velhas mortalhas: a violência contra a mulher e sua relação com o Imaginário Androcêntrico de Deus na Igreja Metodista do Chile.

A presente tese tem como objetivo abordar e analisar a violência contra a mulher e a relação que existiria entre essa conduta e a imagem androcêntrica de "Deus", em um contexto específico: homens e mulheres da Igreja Metodista no Chile. Fizemos uma leitura analítica da maneira de se relacionar as mulheres e os homens nos matrimônios, e as mulheres e os homens com "Deus". O intuito é explorar as similitudes que existem entre a atitude hierárquica do homem na sociedade e na família e o modelo de "Deus" masculino presente no imaginário coletivo da sociedade. A questão foi desenvolvida tendo como eixo principal a imagem indrocêntrica de "Deus" e as variáveis que desde essa imagem se desprendem, a saber, a construção e a ideologia androcêntrica, a sobrevalorização da hegemonia e a linguagem masculina e a legitimação da violência contra mulher. Esta situação é analisada desde um contexto específico a Igreja Metodista no Chile, mas este fato é apenas o contexto de onde começamos a observar os casos de violência contra a mulher, o que permitiu sair desse contexto restringido, para um contexto mais abrangente. Por conseguinte, na procura de fundamentos para elucidar as hipóteses, levantamos alguns elementos antropológicos herdados das ideologias e crenças dos espanhóis e dos indígenas, os quais foram fundamentais na construção do ethos e da idiossincrasia chilena. Para a análise e a crítica do imaginário masculino de Deus, privilegiamos a produção da teologia feminista e, para o conceito de violência que contem a noção de poder, privilegiamos a concepção de micro-poder, estimando que a violência contra da mulher se concretiza, primordialmente, em nível de micro estruturas, ainda que o fato esteja legitimado em nível de macro estruturas. O objetivo desta tese é contribuir na reflexão teológico-pastoral desde a perspectiva da mulher, visando fornecer elementos de debate no caminho à superação da violência.(AU)

Rompendo velhas mortalhas: a violência contra a mulher e sua relação com o Imaginário Androcêntrico de Deus na Igreja Metodista do Chile.

A presente tese tem como objetivo abordar e analisar a violência contra a mulher e a relação que existiria entre essa conduta e a imagem androcêntrica de "Deus", em um contexto específico: homens e mulheres da Igreja Metodista no Chile. Fizemos uma leitura analítica da maneira de se relacionar as mulheres e os homens nos matrimônios, e as mulheres e os homens com "Deus". O intuito é explorar as similitudes que existem entre a atitude hierárquica do homem na sociedade e na família e o modelo de "Deus" masculino presente no imaginário coletivo da sociedade. A questão foi desenvolvida tendo como eixo principal a imagem indrocêntrica de "Deus" e as variáveis que desde essa imagem se desprendem, a saber, a construção e a ideologia androcêntrica, a sobrevalorização da hegemonia e a linguagem masculina e a legitimação da violência contra mulher. Esta situação é analisada desde um contexto específico a Igreja Metodista no Chile, mas este fato é apenas o contexto de onde começamos a observar os casos de violência contra a mulher, o que permitiu sair desse contexto restringido, para um contexto mais abrangente. Por conseguinte, na procura de fundamentos para elucidar as hipóteses, levantamos alguns elementos antropológicos herdados das ideologias e crenças dos espanhóis e dos indígenas, os quais foram fundamentais na construção do ethos e da idiossincrasia chilena. Para a análise e a crítica do imaginário masculino de Deus, privilegiamos a produção da teologia feminista e, para o conceito de violência que contem a noção de poder, privilegiamos a concepção de micro-poder, estimando que a violência contra da mulher se concretiza, primordialmente, em nível de micro estruturas, ainda que o fato esteja legitimado em nível de macro estruturas. O objetivo desta tese é contribuir na reflexão teológico-pastoral desde a perspectiva da mulher, visando fornecer elementos de debate no caminho à superação da violência.(AU)

ANÁLISE DO DISCURSO RELIGIOSO: MARCAS DA PÓS-MODERNIDADE NAS PRÉDICAS DE UMA IGREJA METODISTA NO ABC

Este trabalho, situado na área de Práxis Religiosa e Sociedade, analisa a interação entre o protestantismo brasileiro e a Pós-modernidade, possibilitando uma observação de certas mudanças e/ou transformações que este intercâmbio provoca neste setor religioso aproximando-o ou distanciando de algumas características próprias de suas origens protestantes. Para tanto, restringe-se ao metodismo, especificamente, uma Igreja Metodista no ABC e, por meio de uma pesquisa qualitativa, avalia como algumas marcas pósmodernas circulam nas prédicas proferidas na comunidade escolhida, ou seja, a Igreja Metodista em Santo André. O método analítico utilizado é a Análise do Discurso de linha bakhtiniana, cuja apreciação avalia a prédica como discurso verbal relacionado a uma situação social extraverbal que o engendra. Entretanto, nesta proposta de reflexão crítica, faz-se uso, também, das contribuições profícuas de outras áreas do saber, isto é, da Teologia (homilética) e da Sociologia do Protestantismo que permitem uma compreensão mais ampla dos assuntos tratados.(AU)