Destiny and will, religion and politics: Jesus Society and Enlightenment in the posthumous Malabar Rites controversy

The first presentation of Antoine-Marin Le Mierre`s tragedy Malabar Widow, or the Empire of Customs, took place in 1770. It was based on the famous controversy over the Malabar (south west India) Rites. The object of the controversy was the Jesuit project in India, which started in the beginning of XVII century and was stopped by the Pope Benedict XIV, with the Apostolic Constitution Omnium Sollicitudinum. The papal condemnation of the rites closed a long process which shows the progressive loss of power of the Jesuit Company in the Age of Enlightenment, which will be definitive in 1773, with the suppression of the Company. In Le Mierre`s tragedy, we find the judgment of Malabar rites according to the rationalist ideas of the Enlightenment, with some typical topoi of the philosophes`s cultural perspective. At the same time, the enlightened disputation reproduces the Jesuit internal debate about India itself. Starting from a religious universal perspective of the different strategies of Christianization in India, or in the entire East, the missionary controversy had been about the religious or political interpretation of local signs. Briefly, this polemic would turn into the controversy on the rites. The criticism to the Jesuitical strategy of mission, in XVII and XVIII centuries, would start from here. The enormous number of documents on this issue became a powerful instrument in the battle against the Jesuits, in the XVIII century. On the base of the missionary disputation, the Enlightenment constructs the proposal of a new political and humanistic universal perspective. According to this, eventuality, the religion becomes just a privileged instrument to realize this operation.

Report of Mission on Port Administration in the East Caribbean Countries: St. Vincent, St. Lucia and Dominica: 29 June to 28 September 1971

Includes bibliography

Report of mission on ports and harbours development and planning in East Caribbean countries, 1 November 1970 to 31 January 1971

Includes bibliography

Isotopes in medicine-- are they worth the trouble? : a summary of talks presented at the Conference on the Peaceful Uses of Atomic Energy sponsored by the Atomic Industrial Forums of the United States and Japan and the Far East Atomic Energy Mission of the United States Atomic Energy Commission : May and June, 1957, Japan, Formosa, and the Philippines /

"Contract No. AT(40-1)-Gen-33."

Brief narrative of the Baptist mission in India : including an account of translations of the Scriptures, into the various languages of the East : with an appendix, bringing the narrative down to the year 1811.

Mode of access: Internet.

“I had a different way of governing”: The evangelical presidential style of Jimmy Carter and his mission for Middle East peace

President Jimmy Carter once said, "I had a different way of governing." In attempting to explain what he meant by this, Carter has been variously described as a political amateur, a trustee, a non-political politician, an "active-positive" president, and a forerunner of the 1990s' New Democrats. It is argued here, however, that mere secular descriptions and categories such as these do not adequately capture the essence of Carter's brand of politics and his understanding of the presidency. Rejecting Richard Neustadt's prescriptions for effective presidential leadership, Carter thought political bargaining and compromise were "dirty" and "sinful." He deemed the ways of Washington as "evil," and considered many, if not most, career politicians immoral. While he fully supported the institutional separation of church and state, politics for Carter was about "doing right," telling the truth, and making the United States and the world "a better demonstration of what Christ is." Like two earlier Democrats, William Jennings Bryan and Woodrow Wilson, Carter understood politics as an alternative form of Christian ministry and service. In this regard, Carter was a presidential exception. Carter's evangelical faith gave his politics meaning, skill, vision, and a framework for communication. Using Fred Greenstein's categories of presidential leadership, Carter's faith provided him with "emotional intelligence", too. However, Carter's evangelical style provoked many of his contemporaries, including many of his fellow Democrats. To his critics at home and abroad, Carter was often accused of being arrogant, stubborn, naive, and ultimately a political failure. But as evinced by his indispensable role in negotiating peace between Israel and Egypt, his leadership style also provided him some remarkable achievements. The research here is based on a thorough examination of President Carter's many writings, his public papers, interviews, and opinion pieces. Written accounts from former Carter administration officials and from Israeli and Egyptian participants at Camp David are also used. This project is largely descriptive, qualitative in approach, but quantitative data are used when appropriate and as supplements.

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

The Jews in India and Far East : (being a reprint of articles contributed to "Church and Synagoge" with appendices)

by J. Henry Lord

In German gaols : a narrative of two years' captivity in German East Africa

by Ernest F. Spanton, priest of the Universities Mission to Central Africa, pricipal of St. Andrew's College, Zanzibar. With a prefatory note by Harry Hamilton Johnston

Updated bathymetric chart of the East Aral Sea

The Aral Sea is located in an arid region with much sand and salt deposits in the surrounding barren open land. Hence, significant displacements of sediments into the lakebed by the action of wind, water, gravity, or snow are likely. The bathymetry of the lake was last observed in the 1960s, and within the last half century, the structure of the lakebed has changed. Based on satellite observations of the temporal changes of shoreline (Landsat optical remote sensing) and water level (multi-mission satellite altimetry) over more than one decade an updated bathymetric chart for the East Basin of the Aral Sea has been generated. During this time, the geometry of the shallow East Basin experienced strong fluctuations due to the occurrence of periods of drying and strong inflow. By the year 2014 the East Basin fell dry. The dynamic behavior of the basin allowed for estimating the lake's bathymetry from a series of satellite-based information. The river mouth made its impression in the present East Aral Sea, because its shrinking led to the inflow of much sediment into the lake's interior. In addition, salt deposits along the shorelines increased the corresponding elevation, a phenomenon that is more pronounced in the reduced lakebed because of increased salinity. It must be noted that height estimates from satellite altimetry were only possible down to a minimum elevation of 27 m above sea level due to a lack of reliable altimetry data over the largely reduced water surface. In order to construct a complete bathymetric chart of the lakebed of the East Aral Sea heights below 27 m were obtained solely from Landsat optical images following the SRB (Selected Region Boundary) approach as described by Singh et al. (2015).