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In 1854, American Presbyterian missionaries arrived in Egypt as part of a larger Anglo-American Protestant movement aiming for worldwide evangelization. Protected by British imperial power, and later by mounting American global influence, their enterprise flourished during the next century. American Evangelicals in Egypt follows the ongoing and often unexpected transformations initiated by missionary activities between the mid-nineteenth century and 1967--when the Six-Day Arab-Israeli War uprooted the Americans in Egypt. Heather Sharkey uses Arabic and English sources to shed light on the many facets of missionary encounters with Egyptians. These occurred through institutions, such as schools and hospitals, and through literacy programs and rural development projects that anticipated later efforts of NGOs. To Egyptian Muslims and Coptic Christians, missionaries presented new models for civic participation and for women's roles in collective worship and community life. At the same time, missionary efforts to convert Muslims and reform Copts stimulated new forms of Egyptian social activism and prompted nationalists to enact laws restricting missionary activities. Faced by Islamic strictures and customs regarding apostasy and conversion, and by expectations regarding the proper structure of Christian-Muslim relations, missionaries in Egypt set off debates about religious liberty that reverberate even today. Ultimately, the missionary experience in Egypt led to reconsiderations of mission policy and evangelism in ways that had long-term repercussions for the culture of American Protestantism.

In November 1877, three months after Emperor Meiji's conscript army of commoners defeated forces led by Japan's famous \"last samurai,\" the Reverend Tom Alexander and his new wife, Emma, arrived in Japan, a country where Christianity had been punishable by death until 1868.A Christian in the Land of the Gods offers an intimate view of hardships and.

Arthur T. Pierson (1837–1911) was a noted Presbyterian pastor, writer, and advocate of world missions. His career spanned a turbulent era in American Presbyterianism which was reflective of the growing challenges faced by Protestant denominations and illustrates one path some Presbyterians took over the last decades of the nineteenth century and into the twentieth. Born into the antebellum northern evangelical world of the Second Great Awakening and its support of social reform, Pierson, by his death, had become a prominent voice for various doctrines that would coalesce into fundamentalism of the 1920s.

This study examines worship perceptions in conservative Korean Presbyterian churches through a liturgical-theological interpretation of nationwide survey data collected from pastors, lay congregants, and the next generation within a major conservative Presbyterian context in Korea. Analyzing programmatic priorities, preaching emphases, expected outcomes of worship, and patterns of participation, the study identifies both enduring strengths and structural tensions in contemporary worship practice. While worship remains strongly Word-centered and oriented toward personal faith formation, items related to liturgy and sacrament are largely absent, reflecting a sermon-centered and programmatic understanding of worship. Interpreted within their historical and cultural formation, these patterns are examined as liturgical-theological structures rather than merely empirical trends. In response, the article proposes five future directions for worship renewal, emphasizing a more integrated relationship between Word and sacrament, participatory engagement, worship education, and generational and multicultural inclusivity.

The formation of the Presbyterian Church of South Africa (PCSA) in 1897 was an acknowledgement of the principle of not doing separately what can be done together. The implementation of this principle was essential to the continued existence of Presbyterianism as opposed to the prevalent independency and the development of a specific brand of South African Presbyterianism. This paper describes and analyses the processes involved in the development of the PCSA during the years 1897–1923, a time of rapid change in church and society, drawing mainly on primary sources. This is the first attempt to investigate the early development of the PCSA.Intradisciplinary and/or interdisciplinary implicationsThe challenge of this article is to investigate the specific circumstances in which a new church denomination came into being and developed its distinctive form of polity in a context of existing and growing racism and to discern the issues that militated against the formation of a multiracial or nonracial church. This has implications not only for the history of Christianity in Africa but also missiology and ecumenical studies.

The Chinese Christian community occupies an essential position in the pluralistic religious landscape of modern Singapore, which is known as a multicultural and multiracial immigrant society. Despite being a minority compared with Buddhists and Taoists in Singapore, the historical formation and contemporary existence of the Chinese Christian community in Singapore not only embodies religious diversity, but also contributes significantly to Singapore’s social development. This paper zooms into the founding and evolution of the Jubilee Church to see how Chinese Christians contributed to the revolutionary cause, took part in the anti-opium movement, and advanced educational activities in Singapore. Particularly, by establishing the Singapore Reading Room, participating in the founding of the Anti-Opium Society and the Chinese Kindergarten, the Jubilee Church played an important role in Singapore’s history, contributing to the modernization of Singapore in terms of advancing ideas, improving social order, and promoting education. We aim to shed light on how Chinese Christians were engaged in social activities, taking up significant roles in the transformation of the Chinese diaspora in Singapore. More importantly, we argue that these varied social engagements significantly impacted the development of Christianity. Through a detailed historical case study on the Jubilee Church, this paper proposes that social functions and religious evangelization are mutually constitutive, thus complicating our understanding of the entangled relationship among Chinese diaspora, Christianity, and motherland China.

The biblical creation of woman in which she was taken from man's rib is one of the passages that are misinterpreted to solidify the subjection and oppression of women with the two Cameroonian Churches, Presbyterian and Full Gospel Mission (FGM). This implies that the complementarity that existed in pre-colonial leadership was eroded as a result. This article will use the qualitative approach to unmask and analyse the practices of gender inequality within the Presbyterian and FGM of Cameroon and the challenges that they are facing with gender equality issues between males and females. The sampling of 22 participants was used to formulate how the findings that will target to unveil the coordination, managerial and financial positions within these two churches are elected or chosen. The stereotypes that are involved in the elections of people who must hold these offices will be explained, discussed and analysed and even exposed in order to seek ways to avoid the manipulations of biblical texts in justifying the exclusion of females from leading church leading positions. This article argues that the misuse of misinterpretation or misrepresentation of scriptures cannot be condoned to justify the marginalisation of women from leadership within the Presbyterian Church in Cameroon (PCC) and the FGM. As much as women are working hard for the church, they should also be allowed to continue growing the church even from the managerial or leadership positions. Contribution To work towards gender imbalances in the African context are not only unmasked and exposed, but some meaningful suggestions are made as to how this inhuman practice can be eliminated or even destroyed completely, with a case example of the two churches mentioned, the PCC and FGM in Cameroon.

Worship as the work of the people of God does not arise in a vacuum. It is contextual and cultural. In the areas of the world, long designated as the mission field, many developments were transported to countries in the global south and imposed on local peoples. This was true of the arrival of Presbyterians who came to settle in southern Africa. Presbyterians imported two differing traditions of worship, the evangelical and the liturgical, and introduced them to the indigenous peoples they encountered. They were adopted without adaptation and have largely followed their European ancestors and contemporaries. Africans have largely followed their missionary mentors but have found ways of subverting these traditions by forming a new tradition by blending aspects of each and adding their own African brand of Spirit inspired and led. worship while their mentors pay only lip service to their African colleagues.ContributionThis article highlights the historical continuities in the worship of a mainline Church of European Origin (CEO) with their ecclesiastical and ecumenical source(s). This is in discontinuity with the worship traditions of African Christian communities, which are less formal and tend to incline towards the charismatic and Pentecostal traditions with their freedom of expression of faith rather than the more cerebral forms of expression.

Focusing predominantly on the period between April 1706 and January 1707, the book examines the attitudes and reactions of Presbyterians to the treaty and challenges many of the widely held assumptions about the role of the church and other groups during the debate.

This article investigated the paradox between church response to apartheid and resulting action at the local level in the South African churches of European origin from the perspective of the Presbyterian Church of South(ern) Africa (PCSA). It indicated that this discrepancy arose between the reflections (cerebral faith) at the highest levels of church councils, which operated in an intermittent manner and at a distance, compared with the responses (praxis as faith in action) of local church members who lived at the coalface of the struggle and sought to witness in a society dominated by racism, where the tension between faith and politics was most evident. The primary focus was on two inter-racial congregations, one of the PCSA, the other a united congregation in which the PCSA participated. This study used primary and secondary sources. The theoretical framework of the article was Thomas Groome’s approach of shared praxis.Contribution: This article contributed to the history of the apartheid era in ecclesiastical contexts. It demonstrated the anomalies that arose within different constituencies within churches of European origin by investigating the situation in one particular denomination. This was a discussion of the relationship of faith and politics in the private and public domains, which takes account of developments within a shared praxis approach.