Roman Malek S.V.D. (ed.):The Chinese Face of Jesus Christ Volume 4b. (Monumenta Serica Monograph Series L/4b.) xxii, 354 pp. London and New York: Routledge, 2020. £125. ISBN 978 0 367 35697 2. - Lars Peter Laaman and Joseph Tse-Hei Lee (eds): The Church as Safe Haven: Christian Governance in China. (Studies in Christian Mission, 55.) xv, 330 pp. Leiden and Boston: Brill, 2018. ISBN 978 90 04 38373 9. - David Woodbridge:Missionary Primitivism and Chinese Modernity: The Brethren in Twentieth-Century China. (Studies in Christian Mission, 54.) xi, 173 pp. Leiden and Boston: Brill, 2019. ISBN 978 90 04 33675 9.

2020 ◽  
Vol 83 (3) ◽  
pp. 562-565
Author(s):  
T.H. Barrett
Keyword(s):  
New York ◽  
Twentieth Century ◽  
Jesus Christ ◽  
Safe Haven ◽  
Monograph Series ◽  
Chinese Modernity ◽  
Christian Mission ◽  
China Studies ◽  
The Church ◽  
Chinese Face

Translation

2016 ◽  
Author(s):  
Ann Taves
Keyword(s):  
New York ◽  
Jesus Christ ◽  
Latter Day Saints ◽  
Joseph Smith ◽  
Upstate New York ◽  
The Third ◽  
Book Of Mormon ◽  
The Church

In 1823, Joseph Smith (1805–44), a farmer and treasure seeker in Upstate New York, had a vision in which a personage told him of ancient golden plates buried in a hillside, which Mormons claim he recovered, translated, and published as the Book of Mormon (1830) and which led to the founding of a restored church (1830). The revelation to Smith that Mormons now refer to as “D&C 3,” that is, the third revelation in the current edition of the Church of Jesus Christ of Latter-day Saints' canonized Doctrine and Covenants, provides our first direct window into the emergence of early Mormonism. Although there is evidence to suggest that Smith received what he and others viewed as revelations prior to this one, this is the first revelation that was written down at about the time it was received. This chapter centers on that revelation, using it to reconstruct not only the event itself but the events that led up to and followed from it, as they likely appeared to those who were involved at the time.

scholarly journals Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion

Religions ◽  
2020 ◽  
Vol 11 (11) ◽  
pp. 612
Author(s):  
Jon Bialecki
Keyword(s):  
Twentieth Century ◽  
Social Science ◽  
Jesus Christ ◽  
Outer Space ◽  
Speculative Fiction ◽  
Church Leaders ◽  
Latter Day Saints ◽  
The Future ◽  
The Church

In the Church of Jesus Christ of Latter-day Saints, there is an intense interest in creating “speculative fiction”, including speculative fiction about outer space. This article ties this interest to a broader tradition of “speculative religion” by discussing the Mormon Transhumanist Association. An interest in outer space is linked to nineteenth and twentieth-century speculation by Mormon intellectuals and Church leaders regarding “Abrahamic Astronomy”. The article suggests that there is a Mormon view of the future as informed by a fractal or recursive past that social science in general, and anthropology in particular, could use in “thinking the future”.

Cultural Crisis in the Mormon Kingdom: A Reconsideration of the Causes of Kirtland Dissent

1980 ◽  
Vol 49 (3) ◽  
pp. 286-297
Author(s):  
Marvin S. Hill
Keyword(s):  
New York ◽  
Recent Work ◽  
Jesus Christ ◽  
Land Values ◽  
Latter Day Saints ◽  
Joseph Smith ◽  
Cultural Crisis ◽  
The Will ◽  
Gathering Place ◽  
The Church

Until the time that the members of the Church of Jesus Christ of Latter-day Saints left western New York (where the church had been founded in 1830) and moved en masse to Kirtland, Ohio and then Far West, Missouri (where a second gathering place was established), the Mormons constituted a close-knit and fairly harmonious group. At Kirtland, however, serious internal discontent developed. In the wake of the collapse of the Anti-Banking Society in 1837 came widespread apostasy of many Mormons, several apostles included, who challenged Joseph Smith's role as prophetic leader whose word was the will of the Lord in secular as well as spiritual affairs. According to the prevailing interpretation, the causes were essentially economic. Fawn Brodie maintains in her chapter on the “Kirtland Disaster” that the “toppling of the Kirtland bank loosed a hornet's nest.” Quoting Apostle Heber C. Kimball, she says that afterward “there were not twenty persons on earth that would declare that Joseph Smith was a prophet of God.” Despite Smith's efforts to salvage his Ohio community, “with mercantile firms bankrupt, the steam mill silent, and the land values sinking to an appalling low, Kirtland was fast disintegrating.” In a recent work, Leonard J. Arrington and Davis Bitton repeat the generalization: “in Kirtland … Smith's failed bank led to internal dissension.”

Whose City?

1966 ◽  
Vol 19 (3) ◽  
pp. 328-340
Author(s):  
Philip J. Lee
Keyword(s):  
Twentieth Century ◽  
Jesus Christ ◽  
The Self ◽  
Human Race ◽  
Religious School ◽  
American Protestantism ◽  
The Many ◽  
The Church

Of the many efforts of the socio-religious school to describe and direct the course of American Protestantism, Professor Harvey Cox's The Secular City1 is by far the most impressive. The title itself with the explanatory sub-title: ‘A celebration of its liberties and an invitation to its discipline’, announces the end of the self-flagellation period we have been enjoying for far too long. Had he performed no other service we should still be most grateful to Professor Cox for his affirmation of our generation, his willing walk into the twentieth century, and his insistence that the Church of Jesus Christ join the present human race. At last a theologian has defended the (telephone) ‘switchboard’ and the (motorway) ‘cloverleaf’ and has exposed the unhealthy and hypocritical business of attacking the only kind of life any of us really intends to live.

Anglican Mission amongst Muslims, 1900–1940

2017 ◽  
Author(s):  
Catriona Laing
Keyword(s):  
Twentieth Century ◽  
Muslim World ◽  
New Approach ◽  
Christian Mission ◽  
Conversion Rates ◽  
Christian Literature ◽  
Popular Devotion ◽  
Printed Word ◽  
Mission Field ◽  
The Church

On paper, Anglican mission to the Middle East in the first half of the twentieth century was a failure. Compared with other missionary efforts, conversion rates in the Muslim world were low. Despite rising hostility towards Western presence in the region, and especially in Egypt, this mission field attracted some of the brightest and most ambitious missionary minds of the early twentieth century. Among then was Constance Padwick, who travelled to Egypt with the Church Missionary Society to develop the evangelistic potential of Christian literature in the Muslim world. Through her work with the printed word and her encounter with the prayers and popular devotion of ‘ordinary’ people, Padwick used the ‘kinships’ she identified between Islam and Christianity to propose a new approach to Christian mission: one that called for prayer, print, and presence among Muslims.

Witness, the church, and faithful cultural engagement

2019 ◽  
Vol 47 (2) ◽  
pp. 140-152
Author(s):  
Eric Robinson
Keyword(s):  
Twentieth Century ◽  
Jesus Christ ◽  
Cultural Engagement ◽  
Mission Theology ◽  
Mission Of God ◽  
The World ◽  
The Church ◽  
Do So

There is a tension for the church between cultural engagement and maintaining faithful witness to the gospel of Jesus Christ. It is important that the church both acknowledges and wrestles with this tension. As the church exists in the world, it must continue to discern what faithful participation within culture looks like. It also must consider the question of identity—that is, in what ways cultural engagement is core to who the church is called to be. To state it in a different way, if engagement with the world is central to the church’s participation in the mission of God, then it must discern how to do so in a way that is faithful to that mission. M.M. Thomas and Lesslie Newbigin were two important twentieth-century voices in the development of mission theology and a missional understanding of the church. In their dialogue entitled “Baptism, the Church, and Koinonia,” Thomas and Newbigin look to shape a more constructive understanding of the church’s calling and identity as it seeks clarity in how to engage with culture and remain faithful to its gospel witness. The church has always found itself in the world, a world which God loves in Jesus Christ. Any congregation which seeks to be faithful to the gospel must consider what it means to be Jesus’ witness in the world. This article will consider the cultural witness and identity of the church in light of the Thomas–Newbigin discussion, while also drawing from the wider work of both authors.

Missionary Readings on the Philippines: A Guide

1964 ◽  
Vol 15 (7-8) ◽  
pp. 1-12
Author(s):  
Gerald H. Anderson
Keyword(s):  
New York ◽  
Twentieth Century ◽  
The Philippines ◽  
Annotated Bibliography ◽  
Research Library ◽  
Theological Seminary ◽  
Academic Dean ◽  
Christian Mission ◽  
Union Theological Seminary ◽  
Number Of Publications

Dr. Anderson is Academic Dean of Union Theological Seminary, Manila, and author of a number of publications. He compiled the annotated Bibliography of the Theology of Missions in the Twentieth Century, of over 1,000 items, published by the Missionary Research Library [Rev. ed. 1960; $1.50], and edited The Theology of the Christian Mission [New York: McGraw-Hill, 1961].

Nauvoo Restoration Incorporated and a Formal Latter-day Saint Presence in Nauvoo

2018 ◽  
pp. 76-101
Author(s):  
Scott C. Esplin
Keyword(s):  
Twentieth Century ◽  
World War Ii ◽  
Jesus Christ ◽  
Latter Day Saints ◽  
World War ◽  
Post World War Ii ◽  
The Road ◽  
Colonial Williamsburg ◽  
Restoration Work ◽  
The Church

During the second half of the twentieth century, The Church of Jesus Christ of Latter-day Saints (Mormonism) returned in a formal and dramatic way to Nauvoo, Illinois. This chapter discusses that return, beginning with the restoration work of J. LeRoy Kimball and the organization he headed, Nauvoo Restoration Incorporated. Over a period a several decades, Kimball led a team of renowned archaeologists and historians to restore Nauvoo into a Midwestern version of Colonial Williamsburg. Eventually, however, tensions between the historical and the religious led to a shift in emphasis for the site, as those directing Nauvoo Restoration embraced the proselytizing potential among the thousands who took to the road in the post-World War II tourism boom, visiting sites like Nauvoo.

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