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In Moravian Soundscapes, Sarah Eyerly contends that the study of sound is integral to understanding the interactions between German Moravian missionaries and Native communities in early Pennsylvania. In the mid-18th century, when the frontier between settler and Native communities was a shifting spatial and cultural borderland, sound mattered. People listened carefully to each other and the world around them. In Moravian communities, cultures of hearing and listening encompassed and also superseded musical traditions such as song and hymnody. Complex biophonic, geophonic, and anthrophonic acoustic environments—or soundscapes—characterized daily life in Moravian settlements such as Bethlehem, Nain, Gnadenhütten, and Friedenshütten. Through detailed analyses and historically informed recreations of Moravian communal, environmental, and religious soundscapes and their attendant hymn traditions, Moravian Soundscapes explores how sounds—musical and nonmusical, human and nonhuman—shaped the Moravians' religious culture. Combined with access to an interactive website that immerses the reader in mid-18th century Pennsylvania, and framed with an autobiographical narrative, Moravian Soundscapes recovers the roles of sound and music in Moravian communities and provides a road map for similar studies of other places and religious traditions in the future.
Catalysts in the birth of evangelicalism, the Moravians supported their religious projects through financial savvy, a distinctive communalism at Bethlehem, Pennsylvania, and transatlantic commercial networks. This book traces the Moravians' evolving projects, arguing that imperial war, not capitalism, transformed Moravian religious life.
This is an original reprinting of the official Moravian missions history with new maps detailing their numerous missionary journeys. This printing is the first of three volumes, and covers the initial years of Moravian missions. Get beyond the myth and pulpit folklore about the Moravians and see what God really did in using this group of believers to bring the Gospel to unreached people groups around the world in the 17th and 18th centuries. This band of refugees, displaced by Catholic persecutions in their own land, found safety with the benevolent Count Zinzendorf in Herrnhut, Germany. After the group experienced a true Holy Spirit revival, Count Zinzendorf found in them a zealous band of dedicated missionaries that carried the Gospel across the world while those back home maintained an unbroken, 24/7 prayer meeting for a hundred years. Just as remarkable is that the Moravians went out with no steady financial support. They were 'tentmakers' in most places they went to enable the rapid spread of workers without reliance on a large home financial support network. The Moravians are among the most significant, and least known, influencers of the modern missions movement that began in the 1700s and continues to today. John Wesley, founder of the Methodist church, witnessed the Moravians during his fateful voyage across the Atlantic, later attributing Moravian influence to his own conversion. William Carey, considered the father of modern missions and a pioneer in bringing the Gospel to India, attributed his initial impetus for missions after reading about the activity of the Moravians. How did God use a band of largely uneducated craftsman and farmers to reach the world? You should read this definitive history of the Moravians to find out!
Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.
Wheeler explores the question of what "missionary Christianity" became in the hands of two native communities in the 18th century: the Mohicans of Stockbridge, Massachusetts, and the Shekomeko of Dutchess County, New York.
"Stanley H. Skreslet offers an inviting new proposal for conceptualizing the field of missiology. Comprehending Mission includes a concise overview of the development of missiology of the last century, introducing its characteristic methodologies, and offering insight into the kids of questions missiologists typically ask. In the last hundred years missiology has moved form emphasizing the practical challenges of foreign mission service to highlighting the intercultural aspects of Christian outreach. Today, missiology is lesss a form of practical theology than a field of study where theological concerns intersect with critical studies undertaken by anthropologists, historians, and other scholars." --
In The Letters of Mary Penry, Scott Paul Gordon provides unprecedented access to the intimate world of a Moravian single sister. This vast collection of letters—compiled, transcribed, and annotated by Gordon—introduces readers to an unmarried woman who worked, worshiped, and wrote about her experience living in Moravian religious communities at the time of the American Revolution and early republic. Penry, a Welsh immigrant and a convert to the Moravian faith, was well connected in both the international Moravian community and the state of Pennsylvania. She counted among her acquaintances Elizabeth Sandwith Drinker and Hannah Callender Sansom, two American women whose writings have also been preserved, in addition to members of some of the most prominent families in Philadelphia, such as the Shippens, the Franklins, and the Rushes. This collection brings together more than seventy of Penry’s letters, few of which have been previously published. Gordon’s introduction provides a useful context for understanding the letters and the unique woman who wrote them. This collection of Penry’s letters broadens perspectives on early America and the eighteenth-century Moravian Church by providing a sustained look at the spiritual and social life of a single woman at a time when singleness was extraordinarily rare. It also makes an important contribution to the recovery of women’s voices in early America, amplifying views on politics, religion, and social networks from a time when few women’s perspectives on these subjects have been preserved.
"The book also features cross-references throughout, a bibliography accompanying each entry, an elaborate appendix listing biographies according to particular categories of interest, and a comprehensive index."--BOOK JACKET.
In the middle of the Great Awakening, a group of religious radicals called Moravians came to North America from Germany to pursue ambitious missionary goals. How did the Protestant establishment react to the efforts of this group, which allowed women to preach, practiced alternative forms of marriage, sex, and family life, and believed Jesus could be female? Aaron Spencer Fogleman explains how these views, as well as the Moravians' missionary successes, provoked a vigorous response by Protestant authorities on both sides of the Atlantic. Based on documents in German, Dutch, and English from the Old World and the New, Jesus Is Female chronicles the religious violence that erupted in many German and Swedish communities in colonial America as colonists fought over whether to accept the Moravians, and suggests that gender issues were at the heart of the raging conflict. Colonists fought over the feminine, ecumenical religious order offered by the Moravians and the patriarchal, confessional order offered by Lutheran and Reformed clergy. This episode reveals both the potential and the limits of radical religion in early America. Though religious nonconformity persisted despite the repression of the Moravians, and though America remained a refuge for such groups, those who challenged the cultural order in their religious beliefs and practices would not escape persecution. Jesus Is Female traces the role of gender in eighteenth-century religious conflict back to the European Reformation and the beginnings of Protestantism. This transatlantic approach heightens our understanding of American developments and allows for a better understanding of what occurred when religious freedom in a colonial setting led to radical challenges to tradition and social order.