‘Missionary Regiments for Immanuel’s Service’: Juvenile Missionary Organization in English Sunday Schools, 1841-1865

1994 ◽  
Vol 31 ◽  
pp. 391-403
Author(s):  
Brian Stanley
Keyword(s):  
Church Of England ◽  
Sunday School ◽  
East India Company ◽  
British India ◽  
Foreign Missions ◽  
Sunday Schools ◽  
Missionary Work ◽  
Missionary Societies ◽  
The Church ◽  
School Movement

Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s missionary literature was almost non-existent. Such children’s missionary activity as did take place was confined largely to the children of church and chapel congregations; before the 1840s there was little perception of the vast potential for missionary purposes of the Sunday-school movement.

The Shifting Discourse Culture of Methodism, 1791–1832

2019 ◽  
pp. 142-175
Author(s):  
Andrew O. Winckles
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Early Nineteenth Century ◽  
Hannah More ◽  
Sunday Schools ◽  
Discourse Practices ◽  
The Church

This chapter lays out some of the shifts in Methodist discourse culture that occurred during the early nineteenth century and suggests that, in response to these changes, Methodist women found new ways to reach their audiences and work around the Methodist hierarchy. In particular, it focuses on the lives and writings of Sarah Crosby, Mary Bosanquet Fletcher, Mary Tooth, and other members of their circle in order to illustrate how they adapted earlier Methodist discourse practices for new and potentially subversive purposes. It then turns to the work of evangelical Anglican Hannah More in the 1790’s and early 1800’s to consider how a very well-known female evangelical within the Church of England negotiated a shifting discursive terrain, especially in her Cheap Repository Tracts and her work with the Mendip Hills Sunday Schools which led to the Blagdon Controversy.

English Christianity and the Australian Colonies, 1788–1860

1977 ◽  
Vol 28 (4) ◽  
pp. 361-385
Author(s):  
J. D. Bollen
Keyword(s):  
Seventeenth Century ◽  
Church Of England ◽  
New South ◽  
Social Stability ◽  
British North America ◽  
South Wales ◽  
Late Eighteenth ◽  
Missionary Societies ◽  
The Church ◽  
At Home

In the England of 1840, as Professor Chadwick observes, the idea of mission pertained to the lapsed at home as well as the heathen overseas. This article, in discussing connexions between the English Churches and the Australian colonies, deals with a third meaning: colonial mission. The seventeenth-century association of religion and colonisation is well known. The bearing of religion (heathen missions excepted) on the imperialism of the late-eighteenth and early-nineteenth centuries, and the response of English Christianity to settlement colonies in this period, have occasioned less discussion. Most familiar are the points where religion was drawn into imperial policy, as in British North America after the Revolution. Promotion of the Church of England was part of an overhaul of imperial administration in New South Wales as well. But in the new century this method of achieving political and social stability ran into difficulties at home. In Australia it was ineffective and little more popular than in the Canadas. By 1830 religion was ceasing to be an instrument of imperial policy. The new bearers of British Christianity overseas, the evangelical missionary societies, had been founded with the heathen in view and generally avoided other engagements. The missionary fervour of the post-Napoleonic period thus coincided with indifference to the religious needs of emigrants and colonists. A response came in the 1830s in the form of colonial missionary societies and a quickening of the older Church societies. Though never a match for the home and heathen enterprises of Victorian Christianity, the colonial missions had roots in the nation's past. They expressed the various aspirations of the home Churches and were part of the phenomenon of empire.

scholarly journals Stanley Keith Runcorn. 19 November 1922 – 5 December 1995

2002 ◽  
Vol 48 ◽  
pp. 391-403 ◽  
Author(s):  
D.W. Collinson
Keyword(s):  
Church Of England ◽  
Electrical Engineering ◽  
Sunday School ◽  
Early Age ◽  
Cambridge University ◽  
And Mathematics ◽  
The Church ◽  
Sunday Evening

Stanley Keith Runcorn was born in 1922 in Southport, Lancashire, the son of a monumentalmason of staunch Congregationalist persuasion. He was educated at the King George VGrammar School, where his strongest subjects were history and mathematics. When in thesixth form his headmaster persuaded him to take science subjects, and he was subsequentlyawarded a State Scholarship to study at Cambridge University. At an early age his father hadtaken him to a small local observatory, encouraging his interest in astronomy. On the sportingside, in spite of his later interest in rugby he refused to play the game at school and insteadconcentrated on swimming. Under his captaincy his house regularly won the swimming trophy. Runcorn showed an early interest in religious and cultural matters, which was to stay with him throughout his life. He attended a Methodist Sunday school and for some time provided a Sunday evening service for his sister and grandmother while his parents attended church. He read extensively and went to London on his own, visiting museums and architectural landmarks. Later, while at Cambridge, he developed a love of music. In 1940 he entered Gonville and Caius College at Cambridge to read electrical engineering. After graduating in 1943 he commenced research at the Royal Radar Establishment (RRE), remaining there until the end of the war. During his time at the RRE he was confirmed into the Church of England.

The Form and Function of Nineteenth-Century Missionary Periodicals: Introduction

2013 ◽  
Vol 82 (2) ◽  
pp. 368-373 ◽  
Author(s):  
Felicity Jensz ◽  
Hanna Acke
Keyword(s):  
Nineteenth Century ◽  
Home Support ◽  
Form And Function ◽  
Missionary Work ◽  
Home Community ◽  
Missionary Societies ◽  
The Masses ◽  
And Function ◽  
Source Of Information ◽  
The Church

At the 1860 conference on Protestant missions held in Liverpool, a session was dedicated to the use of the reported 200,000 monthly missionary periodicals produced by various societies for encouraging the home support of missionary work. The 125 delegates from more than twenty-five Protestant missionary societies both in Britain and abroad had divergent opinions on the prospective contents and audiences for missionary periodicals. One thing that they did agree upon, however, was their necessity. The Reverend Thomas Green from the Church Missionary Society noted that missionary periodicals provided a means of “influencing” the minds of readers in order to excite the missionary spirit among the home community. The high circulation of missionary periodicals was, according to the Secretary of the Baptist Missionary Society, Reverend Frederick Trestrail, an indication that they provided a source of information that was received willingly and consumed by the masses.

scholarly journals Hambatan Guru dan Pelayanan Sekolah Minggu di Gereja Kristen Jawa Jebres Surakarta

2019 ◽  
Vol 1 (2) ◽  
pp. 90-100
Author(s):  
Tanto Kristiono ◽  
Deo Putra Perdana
Keyword(s):  
School Teacher ◽  
Sunday School ◽  
Christian Church ◽  
School Teachers ◽  
Significance Level ◽  
School Services ◽  
Sunday Schools ◽  
Simple Regression Analysis ◽  
Church Service ◽  
The Church

Children will later continue the baton of church service. They will be responsible for the condition of the church in the future. Sunday schools are present as church institutions to prepare them to become candidates for church leaders. The Church needs people who are willing to become Sunday school teachers. The fact is that it is not easy to become a Sunday school teacher, they must understand and learn about the various competencies that must be possessed to become a good teacher and servant of God. This study was conducted to obtain empirical evidence about the effect of teacher barriers on the motivation for Sunday school services in Jebres Javanese Christian Church Surakarta. The population in this study were GKJ Jebres Surakarta Sunday school teachers, totaling 20 people. In the study used data collection techniques that are considered suitable, namely questionnaire (questionnaire). In this study, the independent variables are barriers to Sunday school teachers, while the dependent variable is the motivation of Sunday school services at GKJ Jebres Surakarta. The collected data will be analyzed using correlation test and simple regression analysis at a significance level of 5%. The results showed that there was a very strong correlation between the obstacles of Sunday school teachers and the motivation of Sunday school services in Jebres Javanese Christian Church. The results also show that the constraints of Sunday school teachers have a significant effect on the motivation of Sunday school services in Jebres Javanese Christian Church. Abstrak Anak-anak nantinya akan meneruskan tongkat estafet pelayanan gereja. Merekalah yang akan bertanggung jawab dengan kondisi gereja di masa mendatang. Sekolah minggu hadir sebagai lembaga gereja guna mempersiapkan mereka untuk menjadi calon pemimpin gereja. Gereja membutuhkan orang-orang yang bersedia menjadi guru sekolah minggu. Faktanya tidak mudah untuk menjadi seorang guru sekolah minggu, mereka harus memahami dan belajar tentang berbagai kompetensi yang harus dimiliki untuk menjadi seorang guru sekaligus pelayan Tuhan yang baik. Penelitian ini dilakukan untuk memperoleh bukti empiris tentang pengaruh hambatan-hambatan guru terhadap motivasi pelayanan sekolah minggu di Gereja Kristen Jawa Jebres Surakarta. Populasi dalam penelitian ini adalah guru-guru sekolah minggu GKJ Jebres Surakarta yang berjumlah 20 orang. Dalam penelitian digunakan tehnik pengumpulan data yang dianggap cocok, yakni angket (kuesioner). Dalam penelitian ini variabel bebasnya adalah hambatan-hambatan guru sekolah Minggu, sedangkan yang menjadi variabel terikat adalah motivasi pelayanan sekolah Minggu di GKJ Jebres Surakarta. Data yang terkumpul akan dianalisis dengan menggunakan uji korelasi dan analisis regresi sederhana pada tingkat signifikansi sebesar 5%. Hasil penelitian menunjukkan bahwa terdapat korelasi yang sangat kuat sekali antara hambatan-hambatan guru sekolah Minggu dengan motivasi pelayanan sekolah Minggu di Gereja Kristen Jawa Jebres. Hasil penelitian juga menunjukkan bahwa hambatan-hambatan guru sekolah Minggu berpengaruh signifikan terhadap motivasi pelayanan sekolah Minggu di Gereja Kristen Jawa Jebres.

Arnold Ashley Miles, 20 March 1904 - 11 February 1988

1990 ◽  
Vol 35 ◽  
pp. 303-326
Keyword(s):  
Church Of England ◽  
Sunday School ◽  
Second Child ◽  
Start Up ◽  
Boxer Rebellion ◽  
Large Families ◽  
The Church

Arnold Ashley Miles was born in York on the 20 March 1904. He was the second child and only son of Harry and Kate Miles. Both his father and mother were the youngest of large families, but there is little known about their backgrounds. His father’s family came from Dorset, where they were farmers in the last century. Ashley’s father was the son of a shoemaker resident in Shaftesbury, Jeremiah Miles, and was put early to an apprenticeship with drapers in London. He moved to Sheffield where he met Ashley’s mother, Kate Elizabeth Hindley, at the Wesleyan Sunday School, and saved up enough money to start up a draper’s shop in York, which he ran until he retired. The most notable of Ashley’s relatives was his father’s brother, George, who went as a missionary to China, lived through the Boxer Rebellion, and translated Wesley’s sermons into Chinese. Ashley had little knowledge of his mother’s family with the exception of an older brother, William Hindley, who went to Australia as a Methodist preacher, transferred to the Church of England and eventually became Archdeacon of Melbourne. This uncle spent many leaves with Ashley’s parents, smuggling comics for the children into the house in his coat-tails. He was adored by the Miles children and Ashley kept in contact with him throughout his life.

The Satanic Verses and the State (II)

2020 ◽  
pp. 132-153
Author(s):  
Asha Rogers
Keyword(s):  
Church Of England ◽  
Common Law ◽  
The State ◽  
The Novel ◽  
British India ◽  
Legal Cases ◽  
Satanic Verses ◽  
The Uk ◽  
The Cold War ◽  
The Church

This second chapter on The Satanic Verses considers the collision between the novel’s anti-statist energies and Rushdie’s increasing dependency on the Thatcher government after the fatwa, an unlikely custodian of literary freedom at the end of the Cold War. It then turns to the precise ways the state offered Rushdie protection, focusing on the anachronistic stipulations in English common law restricting the crime of blasphemy to the Church of England debated in the legal cases against the novel in the UK and in Europe. The second half revisits the secular foundations of the British legal system, considering the alternative stance on free expression in diverse societies adopted in British India and Bhikhu Parekh’s communitarian alternative to the individualism of British liberalism.

Sign in / Sign up

Export Citation Format

Share Document