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Accessed March 9, Retrieved December 8, Encyclopedia of Oklahoma History and Culture. Accessed December 8, V, pp. Great Revivals. Lund and Martha Lund Smalley.

Archived from the original on 20 October Johnston Walsh". Encyclopedia of Evangelicalism , Baylor University Press, , p. Women of the New Mexico frontier, Albuquerque: University of New Mexico Press. Retrieved 28 June Sharpe, , p. XI, p. Barrett, "World War I and the decline of the first wave of the American Protestant missions movement.

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Archived from the original on October 15, Bays, A new history of Christianity in China Edition -- December 4, Vol. Time Inc. Front cover.

Archived from the original on May 17, Retrieved May 16, Hawthorne, Darrell R. Dorr, D. Bruce Graham, Bruce A. Koch, eds. Columbia International University. Open Doors UK.

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Archived from the original on September 6, Missionary Outreach Support Services. Archived from the original on 23 July Retrieved 14 June James Graham for Chinese believers. Listening intently, John took careful notes. Immediately afterwards, with surprising effectiveness, the new missionary reproduced these messages in Chinese at a summer conference in nearby Sucheng. Now, however, he was married and wholly on his own for the first time on the mission field.

The stories were contradictory and confusing, the rumors wild and unconfirmable. No one knew the truth. In the end the authorities were caught off guard.

As the bandit horde piled into the city through the unguarded East Gate, the magistrate and his train barely escaped through the West Gate. By this time it was, of course, too late for John and Betty even to think of fleeing. Better stay and weather the storm, they decided.

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But this storm was different from any Tsingteh had ever seen before. Urging them to sit down, John served the uninvited guests tea. But such courtesies were lost on the outlaws, who were out to avenge themselves on a thankless society, and John and Betty were ordered to get ready to leave. Although the Stams had been in Tsingteh only a short time, many friends watched silently and helplessly from doorway and roadside as the young foreign couple, stripped of their outer garments, were paraded down the street.

Betty, on horseback, held baby Priscilla. No one who saw them dared to lift a finger to help, for the city was in the grip of lawless terror. Wealthy people, landlords, stragglers among government officials and others were also taken captive. It said, in substance:. Whether we will be released or not no one knows. May God be magnified in our bodies, whether by life or by death. But what made the little baby sleep for 27 hours without a cry, a silence that saved her? What happened to the parents when the sun broke over the beautiful tree-covered hillside that December morning?

These are questions we still ask. If there were eyewitnesses, we do not have their testimony. We do know that the bandits moved on to fresh violence. We know that a courageous Christian, Mr. George MacLeod, a Church of Scotland minister, the IC is a community scattered throughout mainland UK and abroad that is bound together by a five-fold rule: prayer, Bible study, meeting together, accountability for use of time and money and working for justice and peace.

Iona is a gathering of like-minded Christians who feel unease with the current poles in the Western church and yet are unsure themselves about what role the institutional church should play in a postChristian Western culture. Today, there are approximately Members, Associates, and over Friends. Members include clergy and laity, professionals and labourers, mothers and activists, artists and teachers, social workers and the disabled, students and the retired.


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The IC attempts to provide a safe space on the Hebridean Isle of Iona, off the coast of Scotland for members to retreat briefly to learn and to regroup and to then be enabled to return to their individual cultures and vocations, partnering with God in what he is already doing in his world. While postmodern-flavoured pluralism creates a world characterized by mobility and shallowness, the IC offers an alternative form of community: people on the move, geographically dispersed, can still forge deep, enduring relationships with other like-minded Christians. They do this as disparate individuals embedded in particular places and church communities, in specific cultural settings and Christian traditions.

The church has, surely, created its own new internal divisions and inequalities in response to the challenges of pluralism. It could be said that globalization brings together what was once formerly held apart and challenges historic patterns of division and inequality while introducing new patterns.

Does then, globalization divide as much as it unites? Although people, images, ideas, goods, and disease come and go across national borders, howthey come and go are largely determined by the structures of power in our world.

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We see it in a number of ways: in the surveillance capabilities of satellites and computers; in the farreaching power of aircraft carriers and smart-bombs; in lopsided trade agreements and corporate externalizations. Some will argue that the U. It has been written that globalization is the new caste system. Less discussed are issues surrounding the disappearance of local languages and the global dominance of English. There are also credible concerns in the area of agricultural production not just economic concerns.

Globalization has also been transforming the makeup of power in the world. Consider the case of the nation-state, which for nearly three centuries has been the primary wielder of power in the world. Though in some sense, globalization seems to augment state power, in most others it seems to be a weakening factor. For many problems in the world today, the nation-state is either too big, too small, or simply too absent to help its citizens. Even the U. In the economic sphere, as state economies de-nationalize and open themselves to the whims of regional and global markets and as some communities are either unable or unwilling to do so and as public welfare systems are dismantled in many societies, issues of growing inequality and growing wealth will need to be addressed.

Without doubt, as local and regional economies change, so too will the structure of work and labour. It is important to stress that such issues are not merely the reality of the Global South. Many regions of so-called advanced industrial nations are as vulnerable to market whims. One need only visit old industrial centres of the U. As a result of communication technologies such as personal computers, the Internet, personal video cameras and cell phones, people have been able to band together for any reason imaginable — for hobbies, social and political activism, terrorism, or missions.

This capability has tilted the balance of power in the direction of networks of individuals considerably although by no means completely , whether in terms of benign civil society or of a more menacing, subversive sort. The causes of brain drain are complex. African elites, for instance, may leave because they cannot find work in home governments that either suppress dissenting opinion or display nepotism. Economically, there are often simply not enough jobs for elites in their native countries or not enough that pay comparably to Western salaries.

Because many of these men and women are trained at European-style universities, they have become culturally adapted to Western models of business or work environments. Some leave due to concern for the well-being of their families. These three groups, the bearers of power in their societies, lead countries whose majority population is the poorest of the poor, the voiceless people who often have little hope. According to Lawrence Temfwe, director of a Christian leadership development organization in Zambia and Gilberto da Silva, a Brazilian seminary professor, the church finds itself in an ambiguous situation.

On one hand, the local church is among those left to suffer within nations of the Global South deeply hurt by brain drain; on the other hand, the church of the Global South is experiencing profound empowerment in relation to their Northern brothers and sisters.

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Missionally, brain drain is a bit of a conundrum for the church, producing a variety of effects. The church has been critical of the effects of brain drain, as it calls to Christian elites to remain and to experience suffering, sacrifice, and self-denial for the good of countries that are struggling with hopelessness. Churches remaining in countries abandoned by potential leaders are struggling to speak a word of hope, dignity, and peace into a local context of despair, isolation, and unrest. The church has also recognized great missional opportunities afforded by the combination of Empire and of power shift through such reasons as brain drain.