Andrew J. May

evangelising ambitions also need to be grounded in the context of previous missionary excursions in the northeast. In both spheres, the missionary relied on a network of elaborate symbioses that had developed among a range of colonial agents. The Calcutta Christian alliance Five days before the Jamaica had left port, Roberts had informed Jones that the

in Welsh missionaries and British imperialism
Abstract only
Changing ministries
Carmen Mangion

communities and linked to the parish, often in areas of high unemployment or impoverishment and were typically invited by its priest, who requested their support. There is a long, disregarded history of women religious as parish sisters. Some religious institutes such as the Daughters of Charity of St Vincent de Paul were well known for their parish visiting from their arrival in Salford in 1847 into the 1970s; they built ‘strong networks, being known across family generations and by all parts of the community’. O’Brien notes that their ‘Evangelisation and sacramental

in Catholic nuns and sisters in a secular age
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The Neuendettelsau missionaries’ encounter with language and myth in New Guinea
Daniel Midena

-speaking congregations located in North America and Australia. 14 Students therefore studied only biblical languages (Hebrew, Latin and Greek) and English. 15 Over time, however, Neuendettelsau seminary graduates also began evangelising among ‘heathens’: first among Native Americans in North America in the 1850s, then a couple of decades later among Aboriginals in central Australia, and then finally in New Guinea from 1886 onwards. In spite of this growing focus, the majority of seminary

in Savage worlds
Keith P. Luria

as miracle workers, which would have provoked suspicion. Many of the women converts the accounts describe, though from an exotic land, would have looked perfectly recognisable and acceptable to European Catholic readers. They were important leaders and protectors of Catholic evangelising efforts, pious wives or celibates zealously guarding their chastity. Each exemplified a

in Conversions
Abstract only
Carmen M. Mangion

objectives were clearly articulated in congregation constitutions which decreed that women religious laboured ‘for the salvation of souls’. As women religious, they were called to evangelise. Connecting these activities to their missionary identity is straightforward, but adding to their cache of identities a ‘professional identity’ can be, problematic and discomfiting. This difficulty is not associated solely with Catholic women religious. As Kathryn Gleadle observed in her work on nineteenth-century British women radicals and Unitarians, ‘Evangelical notions of women

in Contested identities
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The London Missionary Society in Polynesia and Australia, 1800–50
Anna Johnston

into the Pacific region since the late eighteenth century – ensured that colonialism and evangelisation to some extent proceeded together. Whilst the LMS theoretically sought to distance itself from the often less than humanitarian policies and practices of British imperialism, the reliance of the missionaries in the field upon colonial administrative, civil and transport systems

in Colonial frontiers
Abstract only
Andrew R. Holmes

established in Scotland to support the Irish missions in the 1840s, and financial contributions from there constituted a significant proportion of the funds available to missions in Ireland.42 At a special meeting of the Synod to discuss missionary activity in September 1833, speeches on missionary work amongst Catholics in Ireland were delivered by two Church of Scotland ministers, Duncan Macfarlane of Renfrew (1793–1853) and Norman McLeod of Campsie (1812–72), the noted Gaelic scholar.43 The concern of Presbyterians in Ireland and Scotland to promote the evangelisation of

in Making and remaking saints in nineteenth-century Britain
A time of hope!
Vincent Twomey

festivals (the old pattern days), pilgrimages on foot to local shrines and celebrations both liturgical and social in the heart of the local community, the diocese and the nation. Joy needs to be experienced communally, and this can only be when we have a reason to celebrate, to affirm the goodness of life and to give thanks to God for his great works in the lives of his people. Above all, we need to engage in the huge task of re-​evangelising the nation, starting with the cities. The Irish Church has been primarily rural-​based; the cities as cities received little

in Tracing the cultural legacy of Irish Catholicism
A study in language politics
Heather J. Sharkey

, the ABS continued, adapting a biblical verse (Colossians 3:11), ‘should we imagine that God, with whom “there is neither Jew nor Greek, Barbarian, Scythian, bond nor free”, may not in his mercy open the hearts of the red men?’  24 In other words, notwithstanding the Norton translation's specific British Canadian rationale after an Anglo-American war, the ABS applauded his text's potential to evangelise Native Americans in this period when Protestant societies regarded missions to ‘Indians’ on North American turf as

in Chosen peoples
David Hardiman

of the missionaries who accused them of healing merely to convert, while refusing to disown the value of conversion. As it was, she was soon giving greater emphasis to the value of proselytisation. Writing in the same year, she said that her former rather negative idea about evangelisation has been entirely removed by seeing the

in Missionaries and their medicine