James Mellon Menzies (1885-1957) used to be a Canadian engineer, Presbyterian missionary, and archaeologist energetic in China within the Twenties and Nineteen Thirties. In a practice that observed archaeology as a way of collecting artefacts for the collections of Western museums, Menzies believed in amassing for the folks of China. He additionally observed his archaeological paintings as an extension of his missionary paintings, connecting, via his discoveries, the non secular ideals of historical China to these of evangelical Christianity.
In Cross tradition and Faith, Linfu Dong sheds new mild at the smooth come across among China and the West via Menzies's existence, paintings, and proposal. He elucidates the tough 'negotiation' procedures that Menzies persisted on a number of degrees and with a number of forces, together with chinese language nationalism, Western imperialism, the evangelical undertaking, and his personal own curiosity in chinese language archaeology inside of that world.
Despite his trust in assuring chinese language artefacts remained in China, a few of Menzies's own assortment was once donated to the Royal Ontario Museum in Toronto and to the paintings Gallery of higher Victoria in British Columbia. This has guaranteed his position within the cultural reminiscence of either East and West - applicable, for the reason that his existence so usually straddled the 2 worlds.
"Joe Richardson's Christian Reconstruction is a superb addition to historic scholarship at the paintings of american missionaries one of the freedmen throughout the Civil struggle and Reconstruction. . . . with no query, this can be the main entire historical past of the yankee Missionary organization (AMA), and not anyone has exposed as a lot unique details on the other Northern relief society. wealthy intimately and strongly instructed, the e-book argues that the AMA struggled to arrange the liberated slaves for civil and political equality through releasing them of the shackles of lack of knowledge, superstition and sin.This booklet must be learn by means of all these drawn to Northern academic and social reformers within the Reconstruction South."
"In an awfully balanced learn Richardson has synthesized a wealth of resources and learn to supply a completely convincing interpretation of the AMA and southern blacks. along with exploring family members among the 2, his major aim has been to evaluate the AMA's effectiveness in bringing blacks into the yankee mainstream. due to his winning labors, we have a much-needed complete research of that the majority influential missionary association. even if addressing conflicts among the AMA and the united states army over the therapy of contrabands, fees of racism between black and white missionaries, or the standard of organization schools, Richardson doesn't permit his visible admiration for the AMA to intervene. . . . With daring good judgment and huge subtlety Richardson has made a magnificent contribution.
Many Mennonites are transparent approximately keeping off the violence of battle and a few different types of police actions. much less transparent, notwithstanding, is the level to which Mennonites may still perform the coercive structures wanted for secure, strong and peaceable groups. This publication presents theological mirrored image in this and different questions of Mennonite nonviolent ethics.
church congregations responding to sexual offenders?
the post-9/11 demanding situations to democracy within the usa and Canada?
The authors convey to those concerns services from the disciplines of theology, ethics, the social sciences, legislation, social paintings, pastoral ministry, public workplace and different professions.
For these enmeshed in conflict--relational, inner, spiritual--Rick Joyner makes use of similar to the Tree of information of fine and Evil and the Tree of existence to provide an explanation for its lifestyles, and likewise how you can in attaining victory over it.
This finished reference quantity covers each key factor, individual, and thought concerning Christian apologetics from Anselm to Zen.


Why Doesn't Anyone Obey This Road Sign in NW Rochester?
I have to travel south down West Circle Drive towards Highway 52 to get my kid to daycare every morning, and every day someone gives me "the look". If you have road rage like I do, then you know what look I'm talking about because we give it to other idiot drivers every time we get behind the wheel ourselves.
Anyways, I seem to get this same exact look (or something similar) daily like I'm the one disobeying the law - which I'm not. Now to any driver who comes from the west on Salem Road, I ask that you calm yourself before you start throwing up middle fingers and other hand gestures and observe that little sign in the distance there, called a Yield sign. That red and white piece of triangular metal says I don't need to merge into the left lane, despite your need to treat that stretch of road like it's a race to reach 60 mph like it's an on ramp onto the highway.
Truth be told, I'm already going past the speed limit (50+ in a 45 mph zone) so there's no reason to zip in front of me because I'm already speeding myself. It's not like I'm going to slow you down!
Maybe someone needs to move up the yield sign a few feet closer before the merge so motorists can actually see and obey it? Maybe drivers should just calm down (says the guy with his own problems) but until the ice falls and the roads get slicker, I'm telling you right now that if I'm not already in the left lane, you can bet your next paycheck I won't be moving over there just for you just because you're giving me the "What the hell?" look tomorrow, or any other day.
I'll just continue to smile and wave like I always do.