Hofmeyr lucidly sets out the travels of an English novel that was once denied a place in the British literary canon, even though it became a worldwide landmark. Because Bunyan was a Puritan and not an Anglican or Presbyterian, he was considered a Nonconformist and ignored by the established academics.
This book gives a very detailed insight into the genesis and development of Korean Pentecostalism, with its main focus on the person of Yonggi Cho, his theology and the place of his congregation within Korean Christianity.
The name Karamojong is used collectively for three nomadic cattle-herding and cattle-raiding tribes, viz. Karimojong, Jie and BodosÃ² living in Karamoja in northeast Uganda, where they were established during the 1830s from various ethnic groups with diverse cultural backgrounds. Karamojong cattle raiding, boosted by the proliferation of thousands of AK-47s left behind by Idi Amin's fleeing army, has greatly increased the incidence of ethnocide and destabilisation in the pastoral belt.
Despite attempts of governments, churches and development agencies to assimilate the Karamojong to modernity, they successfully resisted such attempts, adhering to traditional values and a traditional way of life that proved remarkably tenacious.
For as long as there has been something identifiable as Hinduism and perhaps even before, there has been the concept of the guru. But how do the concept, the social role it encapsulates, and the person of the guru himself function in contemporary Hinduism? This is the question Masih poses.
This book is based on the author's PhD thesis at Birmingham. Ramambason felt that 'the identity of mission is blurred because of the multitude of definitions of its common sense subject-matter - mission - and its methodological wandering between theology and the social sciences' (p. 7).
The author of this important book is a New Zealander who lived in Singapore from 1976-1982 researching Hinduism there and in India, and working in theological education. From 1984-1995 he travelled extensively in Asia and Africa as General Secretary of the New Zealand Church Missionary Society. He currently teaches in the Tyndale Graduate School of Theology in New Zealand. He holds a PhD in theology from London University. His doctoral dissertation gave rise to the writing of the present work. In the preface Robinson states that with rare exceptions, serious intentional, reflective and sustained inter-faith encounter is a recent enterprise. This book looks in detail at the recent intentional Christian-Hindu dialogue in India and asks why and how this practice came to replace previous attitudes of confrontation and monologue.
Thomas Schirrmacher is one of the most active evangelical missiologists in Germany, with an impressive academic record, and many publications to his name. At the time of this publication he was president of the Martin Bucer Theological Seminary in Bonn, and also visiting professor in Missiology as well as Ethics in a number of other institutions in Germany and the United States.
In this book a number of his missiological articles, published in English between 1979 and 1996, are re-printed. Most of these are quite short and popularly written, commensurate with the kind of journal where they were first published.
Erika Schuchardt is professor of Philosophy at the University of Hanover, Germany. She offers insight into the way people struggle and cope with profound personal suffering, and gives guidance for a pastoral approach to people in spiritual need. 'Through biographies of persons in situations of crisis - a kind of "theology of life stories" and by using religious, psychological, cultural and educational understanding, she demonstrates how persons suffering from illness or disability can become part of a free and truly human community'. People affected by crises describe their successful - or unsuccessful - attempts at living with their crises, their struggles with God, and the people around them, and their experiences with professional support and counselling in fellowship.
Iain Whyte, a long term campaigner for social justice, has provided a valuable and worthwhile analysis of the contribution of Scottish people to the abolition of black slavery. It started in 1756 when a Virginian slave sought freedom in Scotland, and came to an end in 1838, when the apprenticeship scheme in the West Indies was abolished. He draws extensively on primary sources to support his thesis that the Scottish church and the Scottish people made an extremely important contribution to the demise of slavery in the face of much organised opposition. The Scottish anti-slavery movement was stimulated by the presence of slaves in Scotland, a clear moral and theological challenge to both the trafficking and holding of human beings as property. Added to this was the contribution of London Scots who brought to the debate a combination of evangelical zeal and the best values of the Scottish Enlightenment, combined with a simple belief in the essential evil of slavery. What the author finds significant is the eventual success of the movement in the face of long term sustained opposition from Scottish vested interests in the West Indies and Scotland itself.