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In Tennyson’s Poems: New Textual Parallels, R. H. Winnick identifies more than a thousand previously unknown instances in which Tennyson phrases of two or three to as many as several words are similar or identical to those occurring in prior works by other hands—discoveries aided by the proliferation of digitized texts and the related development of powerful search tools over the three decades since the most recent major edition of Tennyson’s poems was published. Each of these instances may be deemed an allusion (meant to be recognized as such and pointing, for definable purposes, to a particular antecedent text), an echo (conscious or not, deliberate or not, meant to be noticed or not, meaningful or not), or merely accidental. Unless accidental, Winnick writes, these new textual parallels significantly expand our knowledge both of Tennyson’s reading and of his thematic intentions and artistic technique. Coupled with the thousand-plus textual parallels previously reported by Christopher Ricks and other scholars, he says, they suggest that a fundamental and lifelong aspect of Tennyson’s art was his habit of echoing any work, ancient or modern, which had the potential to enhance the resonance or deepen the meaning of his poems. The new textual parallels Winnick has identified point most often to the King James Bible and to such canonical authors as Shakespeare, Milton, Dryden, Pope, Thomson, Cowper, Shelley, Byron, and Wordsworth. But they also point to many authors rarely if ever previously cited in Tennyson editions and studies, including Michael Drayton, Richard Blackmore, Isaac Watts, Erasmus Darwin, John Ogilvie, Anna Lætitia Barbauld, Letitia Elizabeth Landon, John Wilson, and—with surprising frequency—Felicia Hemans. Tennyson’s Poems: New Textual Parallels is thus a major new resource for Tennyson scholars and students, an indispensable adjunct to the 1987 edition of Tennyson’s complete poems edited by Christopher Ricks.
Originally published in 1976, this is the account of British society’s response to the threat of disease. It is the story of an administrative fight to exclude the disease by quarantine and to persuade commerce and working-class people to observe carefully thought-out regulations. The story of one of failure – of men hampered by lack of information, lack of resources and lack of a convincing scientific explanation. Medical science failed to see that infected water supplies were the major carriers of the epidemic and failed to acknowledge saline infusion (the basis of successful modern treatment) when it was presented to them by an obscure local surgeon in Leith. The social structure of the medical profession was as much a barrier to scientific advance as the technical limitations of statistical method and microscope. These reactions are explained in terms of the expectations and the understanding of those involved as well as in terms of modern medical knowledge and sociological theory.
Many missionary societies established mission schools in the nineteenth century in the British Empire as a means to convert non-Europeans to Christianity. Although the details, differed in various colonial contexts, the driving ideology behind mission schools was that Christian morality was highest form of civilisation needed for non-Europeans to be useful members of colonies under British rule. This comprehensive survey of multi-colonial sites over the long time span clearly describes the missionary paradox that to draw in pupils they needed to provide secular education, but that secular education was seen to lead both to a moral crisis and to anti-British sentiments.
First published in 1985, Shamans, Lamas and Evangelicals tells the little known yet fascinating story of a missionary venture to Eastern Siberia in the year 1818. Two missionaries, one English, one Swedish, with the tiresome voyage across the Baltic behind them, set out with their wives to face the daunting prospect of a 3000-mile journey by sledge across the rough snow roads of Siberia in the depths of winter. The mission was unusual in its conception. Established by the London Missionary Society and the backing of the Tsar, Alexander I, its aim was to bring the Christian gospel to the Buryats, and, once that was accomplished, to cross into China, evangelize the Mongols there, and then set about the conversion of the Chinese. The mission failed, but it was nonetheless an extraordinary episode. It is the story of men who first had to learn Russian in order to teach themselves Mongolian, who brought up their families, founded schools, treated the sick, and translated the entire Bible into Mongolian, printing the Old Testament on their own local press. This is an interesting historical reference work for scholars and researchers of Russian history and Mongolian history.
This book reveals the hitherto hidden history of inter-missionary dispute that split the first LMS mission to Madagascar. Focussing on David Griffiths, whose pivotal role was concealed by the LMS, it suggests that Welsh-English rivalry moulded the mission’s destiny.