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From its inception in the early 1900s, The United Church of Canada set out to become the national church of Canada. This book recounts and analyzes the history of the church of Canada’s largest Protestant denomination and its engagement with issues of social and private morality, evangelistic campaigns, and its response to the restructuring of religion in the 1960s. A chronological history is followed by chapters on the United Church’s worship, theology, understanding of ministry, relationships with the Canadian Jewish community, Israel, and Palestinians, changing mission goals in relation to First Nations peoples, and changing social imaginary. The result is an original, accessible, and engaging account of The United Church of Canada’s pilgrimage that will be useful for students, historians, and general readers. From this account there emerges a complex portrait of the United Church as a distinctly Canadian Protestant church shaped by both its Christian faith and its engagement with the changing society of which it is a part.
This book is a survey of the life writings by and about Canadian missionaries at home and abroad, over the last one hundred and thirty years. A general missionary history of Canada appears first, to introduce separate chapters on the forms and themes of this body of literature. The critical problems presented by writing that has resisted modern and post-modern developments are discussed. Partial and fictional life writing, as well as marginal forms, are also explored. The book concludes with general statements about the whole of this literature and its effects. The first attempt at a comprehensive bibliography of Canadian missionary life writing is appended.
In this timely book, Stephanie Bangarth studies the efforts and discourse of anti-internment advocates, and discusses the various cases they brought before the courts, as well as the arguements Japanese Canadains raised in their own defence. These critiques of the governement's removal and deportation policies were seminal examples of a growing general interest in civil rights, and would provide a foundation for rights activism in subsequent years. This book offers valuable perspective for today's debates over ethnic and racial profiling, treatment of "enemy combatants," and tensions between civil-liberty and security imperatives.
Wright examines these churches' historical connections with the outside world and their newly cultivated interest in international politics. He argues that the clerical and missionary élite's vision of "a new internationalism" was burdened by essentially "Victorian" ideas of the inherent superiority of Protestant Christianity, political democracy, and Anglo-Saxon "race characteristics." Tensions between its traditional world view and the new realities of international and inter-racial relations eventually made this vision untenable. According to Wright, the Canadian churches of mainline Protestantism tried to find a middle ground. They relaxed the link between conversion and westernization ...
Many Canadian women fiction writers have become justifiably famous. But what about women who have written non-fiction? When Anne Innis Dagg set out on a personal quest to make such non-fiction authors better known, she expected to find just a few dozen. To her delight, she unearthed 473 writers who have produced over 674 books. These women describe not only their country and its inhabitants, but a remarkable variety of other subjects: from the story of transportation to the legacy of Canadian missionary activity around the world. While most of the writers lived in what is now Canada, other authors were British or American travellers who visited Canada throughout the years and reported on what they found here. This compendium has brief biographies of all these women, short descriptions of their books, and a comprehensive index of their books’ subject matters. The Feminine Gaze: A Canadian Compendium of Non-Fiction Women Authors and Their Books, 1836-1945 will be an invaluable research tool for women’s studies and for all who wish to supplement the male gaze on Canada’s past.
John Webster Grant's The Church in the Canadian Era was originally published in 1972. It remains a classic and important text on the history of the Canadian churches since Confederation. This updated edition has been expanded to include a chapter on recent history as well as a new bibliographical survey. Its approach is ecumenical, taking account not only of the whole range of Christian denominations but of sources in both national languages.
Spirits of Protestantism reveals how liberal Protestants went from being early-twentieth-century medical missionaries seeking to convert others through science and scripture, to becoming vocal critics of missionary arrogance who experimented with non-western healing modes such as Yoga and Reiki. Drawing on archival and ethnographic sources, Pamela E. Klassen shows how and why the very notion of healing within North America has been infused with a Protestant "supernatural liberalism." In the course of coming to their changing vision of healing, liberal Protestants became pioneers three times over: in the struggle against the cultural and medical pathologizing of homosexuality; in the critique of Christian missionary triumphalism; and in the diffusion of an ever-more ubiquitous anthropology of "body, mind, and spirit." At a time when the political and anthropological significance of Christianity is being hotly debated, Spirits of Protestantism forcefully argues for a reconsideration of the historical legacies and cultural effects of liberal Protestantism, even for the anthropology of religion itself.
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Emma Crosby's letters to family and friends in Ontario shed light on a critical era and bear witness to the contribution of missionary wives. They mirror the hardships and isolation she faced as well as her assumptions about the supremacy of Euro-Canadian society and of Christianity. They speak to her "good intentions" and to the factors that caused them to "go awry." The authors critically represent Emma's sincere convictions towards mission work and the running of the Crosby Girls' Home (later to become a residential school), while at the same time exposing them as a product of the times in which she lived. They also examine the roles of Native and mixed-race intermediaries who made possible the feats attributed to Thomas Crosby as a heroic male missionary persevering on his own against tremendous odds.
In their memoir, two American Mennonite women share stories of how they connected with students at a medical college in Sichuan, China, in the mid-1980s. Their host city, Luzhou, had been designated a “closed city,” which meant that foreigners could not visit it without special permission. Fran and Mary Ann were initially escorted whenever they left the campus. Even though they eventually were able to roam the city, their interactions with Chinese people were always scrutinized. Still, by hosting English conversation parties, taking taiji lessons, interacting with students in the classroom, meeting people on walks, and going on outings, the teachers made meaningful connections. Educational, cross-cultural exchanges such as the one Fran and Mary Ann participated in suggest a path forward for easing tensions between the United States and China today.