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Pentecostal movemen

"Please pray for us and the people here, who are living and dying in Satan's kingdom. His reign here is no uncertain one, but a terrible, fearful, crushing rule, driving the people to wickedness and sin such as is not dreamt of in England. It is a force which can be felt everywhere, an awfUl living presence!" They went out, like many other Christian missionaries before them, with a fundamental conviction that the North Atlantic was a 'Christian' realm, that they were sent as 'light' to 'darkness' and that the ancient cultures and religions of the nations to which they were left: 972.643px; top: 380.379px; font-size: 17.7083px; font-family: serif; t

Evangelism meant to go out and reach the 'lost' for Christ in the power of the Holy Spirit

amongst the Bantu-speaking people in South Africa started at the beginning of th

Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chief

nce among them would bring. The teaching of the missionaries,

In the Introduction to his lectures on the modern British missionary movement published in 1965, Max Warren suggested that "any serious student of modern history must find some explanation of the missionary expansion of the Christian Church.

he progress of an all-pervasive secularization meant that missions, if not the churches both that supported them and that they hoped to build, were to be listed amongst history's losers and were therefore unattractive subjects for study. 2 Even the work of so distinguished a scholar as Owen Chadwick contributed to this picture. His first book examined the life of a missionary bishop in East Africa, and subsequently h

Missionaries wanted to abolish slave trade and Slavery in East Africa because they considered it to be inhuman.

promote Western Education in order to civilize the backward Africans.

Language barrier i.e. East Africa had many tribes and each had its own language therefore forcing missionaries to rely on interpreters.

Christian Orien

This article examines the formulation and circulation of Eastern Christian knowledge on eitherside of the Mediterranean, especially on the basis of Catholic missionary archives and academic pro-ductions, the study of which is sometimes rooted in non-Anglophone academic traditions. The aim isto shed light on how knowledge relating to Eastern Christianity was assimilated in Europe, as well asthe role missions played in this process, especially from the last third of the nineteenth century,when the institutions and instruments for the circulation of knowledge emerged.2This new knowl-edge was largely based onfieldwork conducted in the Middle East, particularly on manuscripts con-served in the monasteries, churches, congregational centres, missionary societies and patriarchates,and more generally in the literary, linguistic, archaeological, and cartographic heritage of Christiancommunities living there. Another objective is to address the circulations and transformations ofthis knowledge on either side of the Mediterranean: collected and developed in major Europeanlibraries and universities, it was integrated by the governance structures of churches, but quiteoften also returned to the space it originated from, where it was reappropriated and gave rise topatrimonial processes, notably alongside the sometimes tragic experiences of certain communitiesduring the end of the Ottoman Empire and the establishment of new states.