Epilogue

In the mid-twentieth century leading scholars such as Reinhold Niebuhr or David Riesman wrote off conservative evangelical education as fading. William McLoughlin also saw the new revival movements as ephemeral. Billy Graham and Carl Henry had ambitions to start a major university around 1960 but did not have the resources. Wheaton College in Illinois, the leading ex-fundamentalist college, began to rise academically despite the anti-intellectualism of its tradition. Calvin College had been an ideologically isolated Reformed school but by the 1960s had produced leading Christian philosophers. Intervarsity Christian Fellowship helped raise consciousness regarding strong scholarship, and by 2000 the Council for Christian Colleges and Universities had grown to over one hundred schools with well-trained faculties. Like-minded Christian scholars founded their own academic societies. Baylor University became an intentionally Christian research university. Evangelical Protestant and Catholic scholars often cooperated. Despite many challenges, distinctly Christian scholars could hold their own in twenty-first-century academia.

Discipleship in Oriental Orthodox and Evangelical Communities

In many countries with a strong Orthodox Christian presence there are tensions between Evangelicals and Orthodox Christians. These tensions are rooted in many theological, ecclesiological, and epistemological differences. In practice, one of the crucial causes of tension comes down to different practical understandings of what a Christian disciple looks like. This paper examines key aspects of discipleship as expressed in revival movements in Orthodox Churches Egypt, India and Ethiopia which are connected to the challenges presented by the huge expansion of Evangelical Protestant mission from the nineteenth century. Key aspects will be evaluated in comparison with aspects that are understood to characterize disciples in Evangelical expressions, including: differing understandings of the sacraments and their place in the life of a disciple; ways in which different traditions engage with the Bible and related literary works; contrasting outlooks on discipleship as an individual and a community way of life; and differing understanding of spiritual disciplines.

Proces integracije lokalne zadarske sastavnice hrvatske književnosti u središnju nacionalnu književnost – od (pred)romantizma do moderne

The paper will analyze Zadar’s components of Croatian literature in the period from 1840s until the first decade of the 20th century, marked by nationalintegrative processes and forming a modern national identity. The research object will be the specifics of the development of that part of Croatian literature as well as its relations to literary and historical processes in the center, the mainstream, of national literature – from national revival movements or the period of preromanticism and romanticism, through pre-realism and realism to the period of moderna and stronger integration of Zadar’s (provincial, Dalmatian) segment into central, national Croatian literature. Considerable attention will be paid to the processes of mutual permeating, accepting and rejecting, affirming and negating of Zadar’s periphery, one of the most important peripheries of the Croatian literary canon, and its national center, Zagreb’s mainstream. This issue will be presented through paradigmatic writers and journals that marked key periods of Croatian linguistic and literary homogenization: in the period of (pre)romanticism, during 1840s, this implies the journal Zora dalmatinska and paradigmatic personalities of the literary circle formed around that revival journal (Šime Starčević and Petar Preradović, even Ana Vidović); in the period of folk-enlightenment (pre)realism, from the sixties to the end of the eighties, this includes paradigmatic personality of the Croatian National Revival in Dalmatia – politician and writer Mihovil Pavlinović, as well as Iskra journal and its editor Nikola Šimić (a writer who created a specific peripheral genre of folk stories from rural life); in the time of disintegration of realism and turning towards modernist styles this implies the initiator of Croatian modern literary criticism Jakša Čedomil and the prominent names of the Croatian literary canon in the period of moderna – Ivo Vojnović, Vladimir Nazor and Milan Begović, as well as Lovor magazine of Milutin Cihlar Nehajev.

Korean missions: Joy over obligation

Korean Christianity has produced an exceptionally large number of martyrs. At the same time, this phenomenon is marked by joyful witness in Korea and in other parts of the world. This article explores some of the key stages in the early growth of Korean Protestant Christianity from the perspective of joy: the evangelists in the 1880s, the revival movements in the early 1900s, and the sending of the first Korean missionaries. These examples show that Christian mission was understood more as the natural and joyful outcome of being in Christ than as a duty and command.

The French Revolution and Napoleonic Inheritance

The present chapter describes the diverse ways in which claims concerning the nation, its condition, and the means necessary for its ‘regeneration’ entered into the debates and controversies in the years prior to and following the French Revolution. Further attention is given to historiographical problems concerning the degree to which the conflicts and diplomatic affairs of these years served to politicize the cultural revival movements discussed previously or may otherwise be credited as decisive in shaping the national consciousness of the European body politic.

Revivalistics

This seminal book introduces revivalistics, a new trans-disciplinary field of enquiry surrounding language reclamation, revitalization and reinvigoration. The book is divided into two main parts that represent Zuckermann’s fascinating and multifaceted journey into language revival, from the ‘Promised Land’ (Israel) to the ‘Lucky Country’ (Australia) and beyond: PART 1: LANGUAGE REVIVAL AND CROSS-FERTILIZATION The aim of this part is to suggest that due to the ubiquitous multiple causation, the reclamation of a no-longer spoken language is unlikely without cross-fertilization from the revivalists’ mother tongue(s). Thus, one should expect revival efforts to result in a language with a hybridic genetic and typological character. The book highlights salient morphological, phonological, phonetic, syntactic, semantic and lexical features, illustrating the difficulty in determining a single source for the grammar of ‘Israeli’, the language resulting from the Hebrew revival. The European impact in these features is apparent inter alia in structure, semantics or productivity. PART 2: LANGUAGE REVIVAL AND WELLBEING The book then applies practical lessons (rather than clichés) from the critical analysis of the Hebrew reclamation to other revival movements globally, and goes on to describe the why and how of language revival. The how includes practical, nitty-gritty methods for reclaiming ‘sleeping beauties’ such as the Barngarla Aboriginal language of Eyre Peninsula, South Australia, e.g. using what Zuckermann calls talknology (talk+technology). The why includes ethical, aesthetic, and utilitarian reasons such as improving wellbeing and mental health.

Multiplying Buddhist Missions—Singapore, Bangkok, Penang

This chapter discusses the activities of the Irish Buddhist monk and anti-colonial activist U Dhammaloka in Siam (today’s Thailand), the Straits Settlements, and Federated Malay States (today’s Singapore and Malaysia) in 1903–5. It discusses his alliance with the saopha (ruler) of the Shan state of Kentung on the Burmese borders, his foundation of a bilingual school at Wat Ban Thawai in Bangkok, his finding a Chinese patron in Singapore, founding of a Buddhist school and mission there and involvement with multiethnic networks, his work in Penang, and his time in India. The chapter also discusses the plebeian cosmopolitanism which he both embodied and drew on: an everyday cooperation across supposedly fixed ethnic and racial barriers that characterized both mundane labour and Buddhist revival movements in this period.

Kolkata/Calcutta

Some may ponder the relevance of an entry on “Kolkata” in a bibliography on Hinduism. By official accounts, this is not a Hindu city. Nor is it a city with ties to a Hindu kingdom. It is instead a modern city made famous for being the first capital of the British Empire in India. Kolkata is, however, the largest city in the region of Bengal that is home to long-standing and distinctive Hindu traditions. Hindus furthermore make up about 75 percent of the city’s population. As such, Kolkata is home to some of the most well-known and well-frequented temples in the region and also hosts some of the most elaborate celebrations of Bengali Hindu festivals. As a major metropolis, it is also home to vibrant non-Bengali Hindu traditions. Hindus in Kolkata furthermore live alongside a very large Muslim minority as well as smaller religious and ethnic minority communities—leading at times to catholic and hybrid manifestations of Hinduism, and at other times to more defensive ones. Another reason Kolkata is an important site for the study of Hinduism is that it was the center of major Hindu reform and revival movements in the 19th century that went on to shape nationalist movements across India, and continue to influence the way Hinduism is understood around the world today. The first half of this bibliography addresses Hindu sites, practices, and communities in the city, while the second half focuses on major Hindu debates, movements, and leaders that emerged in the city during the colonial era. A short note on scope: This is a bibliography on Kolkata, and yet—much like the category “Hinduism” itself—this is not a bounded entity that lends itself to easy demarcation. It refers to a territory that originally included only three villages on the eastern bank of the Hooghly River: Sutāṇuṭi, Kalikātā, and Govindapur. Yet the Kolkata metropolitan area today includes over 700 square miles of territory that includes towns as far north as Barrackpore, as far south as Joka, and that extends eastward to new developments such as Salt Lake and New Town. This bibliography takes the term “Kolkata” (and “Calcutta” when referring to the city prior to its official name change in 2001) quite liberally. It includes studies dealing with sites close to the city as well as those that hearken to the city as their major locus of authority.