For many Americans, Christian missionary efforts have usually involved distant and exotic places. Sometimes, however, we can learn more about missions and interreligious engagement by looking in our own backyard. This collection of essays deriving from a consultation on missionary history and attitudes in colonial Jamestown, Virginia, explores long-standing assumptions related to Christian mission by listening to Native American voices. What were the ideologies and theologies that motivated early Virginia colonists? How did certain understandings of mission and church provide support and legitimacy for invasion and exploitation? What were, and are, the responses of indigenous populations, and how should Christian mission to Native Americans continue in light of this history? This book addresses these still very relevant questions and explores ways in which new understandings of Christian mission are needed in the expanding religious and cultural diversity of the twenty-first century. Contents Acknowledgments / vii Introduction: Using Jamestown in 1607 to Stimulate Questions about Christian Mission in 2007-- Barbara Brown Zikmund / 1 Part One: Re-Visiting Native-American Beliefs and Practices Chapter 1: The Romance and Tragedy of Christian Mission among American Indians -- Tink Tinker / 13 Chapter 2: A Failure to Communicate: How Christian Missionary Assumptions Ignore Binary Patterns of Thinking within Native-American Communities -- Barbara Alice Mann / 29 Part Two: Re-Discovering the Concept of Discovery in the Christian Mission to Native America Chapter 3: Christianity, American Indians, and the Doctrine of Discovery -- Robert J. Miller / 51 Chapter 4: Colonial Virginia Mission Attitudes toward Native Peoples and African-American Slaves -- Edward L. Bond / 69 Part Three: Re-Engaging the Christian Mission to Native America Chapter 5: Living in Transition, Embracing Community, and Envisioning God's Mission as Trinitarian Mutuality: Reflections from a Native-American Follower of Jesus -- Richard Twiss / 93 Chapter 6: Salvation History and the Mission of God: Implications for the Mission of the Church among Native Americans -- Richard E. Waldrop and J. L. Corky Alexander Jr. / 109 Part Four: Re-Thinking Theology of Mission in a Multifaith World Chapter 7: Jamestown and the Future of Mission: Mending Creation and Claiming Full Humanity in Interreligious Partnership -- Shanta Premawardhana / 127 Chapter 8: Moving beyond Christian Imperialism to Mission as Reconciliation with all Creation -- William R. Burrows / 145 Conclusion: The Missiology of Jamestown -- 1607--2007 and Beyond: Toward a Postcolonial Theology of Mission in North America -- Amos Yong / 157 Contributors / 169 Author Index / 171 Subject Index / 175 .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }

In 1611, ten-year-old Elizabeth continues a journal of her experiences living in Jamestown, as her brother Caleb rejoins the family, a new strict governor comes to the colony, and her father considers remarriage. Simultaneous.

A freshly researched account of the dramatic rescue of the Jamestown settlers The English had long dreamed of colonizing America, especially after Sir Francis Drake brought home Spanish treasure and dramatic tales from his raids in the Caribbean. Ambitions of finding gold and planting a New World colony seemed within reach when in 1606 Thomas Smythe extended overseas trade with the launch of the Virginia Company. But from the beginning the American enterprise was a disaster. Within two years warfare with Indians and dissent among the settlers threatened to destroy Smythe's Jamestown just as it had Raleigh's Roanoke a generation earlier. To rescue the doomed colonists and restore order, the company chose a new leader, Thomas Gates. Nine ships left Plymouth in the summer of 1609—the largest fleet England had ever assembled—and sailed into the teeth of a storm so violent that "it beat all light from Heaven." The inspiration for Shakespeare's The Tempest, the hurricane separated the flagship from the fleet, driving it onto reefs off the coast of Bermuda—a lucky shipwreck (all hands survived) which proved the turning point in the colony's fortune.

Nine-year-old Elizabeth keeps a journal of her experiences in the New World as she encounters Indians, suffers hunger and the death of friends, and helps her father build their first home.

The field of the theology of mission has developed variously across Christian traditions in the last century. Pentecostal scholars and missiologists also have made their share of contributions to this area. This book brings the insights of pentecostal theologian Amos Yong to the discussion. It delineates the major features of what will be argued as central to a viable vision and praxis for Christian mission in a postmodern, post-Christendom, post-Enlightenment, post-Western, and postcolonial world. What emerges will be a distinctively pentecostally- and evangelically-informed missiological theology, one rooted in the Christian salvation-history narrative of Incarnation and Pentecost that is yet open to the world in its many and various cultural, ethnic, religious, and disciplinary discourses and realities. The argument unfolds through dialogical engagements with the work of others, concrete case studies, and systematic theological reflection. Yong's pneumatological and missiological imagination proffers a model for Christian theology of mission suitable for the twenty-first-century global and pluralistic context even as it exemplifies how a missiological understanding of theology itself unfolds amidst engagements with contemporary ecclesial practices andacademic/theological impulses.

Mindy Thompson Fullilove traverses the central thoroughfares of our cities to uncover the ways they bring together our communities After an 11-year study of Main Streets in 178 cities and 14 countries, Fullilove discovered the power of city centers to “help us name and solve our problems.” In an era of compounding crises including racial injustice, climate change, and COVID-19, the ability to rely on the power of community is more important than ever. However, Fullilove describes how a pattern of disinvestment in inner-city neighborhoods has left Main Streets across the U.S. in disrepair, weakening our cities and leaving us vulnerable to catastrophe. In the face of urban renewal programs built in response to a supposed lack of “personal responsibility,” Fullilove offers “a different story, that of a series of forced displacements that had devastating effects on inner-city communities. Through that lens, we can appreciate the strength of segregated communities that managed to temper the ravages of racism through the Jim Crow era, and build political power and many kinds of wealth. . . . Only a very well-integrated, powerful community—one with deep spiritual principles—could have accomplished such a feat.” This is the power she hopes we will find again. Throughout Main Street, readers glimpse strong, vibrant communities who have conquered a variety of disasters, from the near loss of a beloved local business to the devastation of a hurricane. Using case studies to illustrate her findings, Fullilove turns our eyes to the cracks in city centers, the parts of the city that tend to be avoided or ignored. Providing a framework for those who wish to see their communities revitalized, Fullilove’s Main Street encourages us all to look both inward and outward to find the assets that already exist to create meaningful change.

Contemporary proposals for Christian theology from post-liberalism to Radical Orthodoxy and beyond have espoused their own methodological paradigms. Those who have ventured into this domain of theological method, however, have usually had to stake their claims vis-a-vis trends in what may be called the contemporary post-al age, whether of the post-modern, post-Christendom, post-Enlightenment, post-Western, or post-colonial varieties. This volume is unique among offerings in this arena in suggesting a way forward that engages on each of these fronts, and does so from a particularistic Christian perspective without giving up on Christian theology's traditional claims to universality. This is accomplished through the articulation of a distinctive dialogical methodology informed by both Pentecostalism and Evangelicalism, one rooted in the Christian salvation-history narrative of Incarnation and Pentecost that is yet open to the world in its many and various cultural, ethnic, religious, and disciplinary discourses. Amos Yong here engages with twelve different interlocutors representing different ecumenical, religious, and disciplinary perspectives. 'The Dialogical Spirit' thus not only proffers a model for Christian theological method suitable for the twenty-first century global context but also exemplifies this methodological approach through its interactions across the contemporary scholarly, inter-religious, and theological landscape.