Conservapedia - User contributions [en]

Lorella Rouster

2017-11-21T02:44:21Z

Musoniki: Addition of website

'''Lorella Rouster''' is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and supremacism and is a frequent speaker and internet contributor on these topics. Since 2015, she has served as an ECM missionary with Every Child Ministries, creating Kituba-language Bible lessons for children's Sunday schools.

==Life==

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. Rouster developed training programs on child trafficking, reactive attachment disorder, and Christian education. She has developed hundreds of Sunday school lessons in the Kituba language of Congo and has translated and written numerous Christian songs in that language that have become popular through the Sunday schools there. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary, project advisor on child trafficking and slavery, and communications specialist, creating local-language (Kituba) Sunday school materials.<ref>African Jewels, Every Child Ministries, January 2015.</ref>

==Publications==

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; Anti-Slavery Activism 101, ECM Publ., 2013, and "God Uses Crooked Sticks, Our Family's 30+ year adventure of serving & learning with Jesus in Africa, Every Child Ministries, 2017. Her training manual, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref> Rouster has published hundreds of articles in Evangelical publications, chiefly on Christian education and missions.<ref>Interview with Lorella Rouster, March, 2015</ref>

==Education==

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University), also having attended Moody Bible Institute, Jackson Community College, and Indiana University. She has also been a certified Christian counselor with National Christian Counselor’s Association and held ministerial credentials with the National Conservative Christian Church.

==References==
<References/>

==External links==
*[www.ecmafrica.org Every Child Ministries website]
*[www.moderndayabolitionist.blogspot.com Modern Day Abolitionist blog]
*[www.mamalorella.blogspot.com Blog]
*[www.lovecongo.org Personal website]

{{DEFAULTSORT:Rouster, Lorella}}
[[Category:Missionaries]]
[[Category:American Authors]]
[[Category:Christian Authors‏‎]]
[[Category:Conservative Activists]]

Lorella Rouster

2017-11-21T02:43:02Z

Musoniki: minor additions & updates

'''Lorella Rouster''' is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and supremacism and is a frequent speaker and internet contributor on these topics. Since 2015, she has served as an ECM missionary with Every Child Ministries, creating Kituba-language Bible lessons for children's Sunday schools.

==Life==

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. Rouster developed training programs on child trafficking, reactive attachment disorder, and Christian education. She has developed hundreds of Sunday school lessons in the Kituba language of Congo and has translated and written numerous Christian songs in that language that have become popular through the Sunday schools there. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary, project advisor on child trafficking and slavery, and communications specialist, creating local-language (Kituba) Sunday school materials.<ref>African Jewels, Every Child Ministries, January 2015.</ref>

==Publications==

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; Anti-Slavery Activism 101, ECM Publ., 2013, and "God Uses Crooked Sticks, Our Family's 30+ year adventure of serving & learning with Jesus in Africa, Every Child Ministries, 2017. Her training manual, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref> Rouster has published hundreds of articles in Evangelical publications, chiefly on Christian education and missions.<ref>Interview with Lorella Rouster, March, 2015</ref>

==Education==

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University), also having attended Moody Bible Institute, Jackson Community College, and Indiana University. She has also been a certified Christian counselor with National Christian Counselor’s Association and held ministerial credentials with the National Conservative Christian Church.

==References==
<References/>

==External links==
*[www.ecmafrica.org Every Child Ministries website]
*[www.moderndayabolitionist.blogspot.com Modern Day Abolitionist blog]
*[www.mamalorella.blogspot.com Blog]

{{DEFAULTSORT:Rouster, Lorella}}
[[Category:Missionaries]]
[[Category:American Authors]]
[[Category:Christian Authors‏‎]]
[[Category:Conservative Activists]]

Patrick Buchanan

2015-12-07T04:39:25Z

Musoniki: Add divisions and some detail

'''Patrick Joseph Buchanan''' (Pat) is a noted [[paleoconservative]] commentator, author, and three-time candidate for [[President of the United States]]. He was employed as a commentator at [[MSNBC]] until he was permanently suspended from there in February 2012, after which he became a commentator at [[Fox News]]. He was one of the first to identify the threats caused by the declining population and exploding immigrant populations in Europe.<ref>Buchanan, Patrick J., The Death of the West, How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization, (New York: St. Martin's Press, 2002).</ref>

Buchanan is a supporter of [[Russia]]´s Conservative president [[Vladimir Putin]].<ref>http://buchanan.org/blog/putin-one-us-6071</ref>

==Background==
Pat Buchanan was born November 2, 1938 in [[Washington, D.C.]] to Catherine and William Buchanan. His sister, [[Bay Buchanan]], served as [[U.S. Treasurer]] under the [[Reagan Administration]]. He is a lifelong [[Roman Catholic]].

==Education==
Buchanan studied in Catholic Jesuits schools, earned his bachelor's degree from [[Georgetown University]] in 1961 and his master's degree in journalism from [[Columbia University]] in 1962.

At age 23 he was hired by the ''[[St. Louis Globe-Democrat]]'' as an editorial writer. He was a supporter of the [[Barry Goldwater]] campaign for President in 1964.

In 1965, Buchanan was hired by the law firm of [[Richard Nixon]], and the next year, as a researcher for the Nixon Presidential campaign. Following Nixon's 1968 victory, Buchanan worked as a [[speechwriter]] and White House special assistant for the Nixon Administration and the [[Gerald Ford|Ford]] Administration.

Buchanan became a radio commentator starting in the 1970s, and a regular on ''[[The McLaughlin Group]]'' and [[CNN]]'s ''[[Crossfire]]'' starting in the early 1980s.

Buchanan also served as White House Communications Director during the [[Ronald Reagan]] administration, from 1985 to 1987.

==Presidential campaigns==
Buchanan has run for President three times. In 1992, he sought the [[Republican Party]] nomination against then-President [[George H.W. Bush]]. Many conservatives were alienated from the first Bush administration's policies, especially his reneging on his "read my lips, no new taxes" pledge and his frequent use of the term, "[[New World Order]]" to describe his [[foreign policy]] goals. Buchanan offered conservatives who were disillusioned by the Bush Administration a choice in the 1992 primaries. Buchanan came in a distant second in the primaries but is remembered for his fiery keynote speech at the 1992 Republican convention.

In 1996, Buchanan sought the Republican nomination again, and pulled an upset victory in the [[New Hampshire]] primary. However, after [[Bob Dole]] emerged as the clear favorite after the [[Super Tuesday]] primaries, Buchanan suspended his campaign.

In 2000, Buchanan left the Republican Party and announced his intention to seek the [[Reform Party]] nomination for President. He easily won the Reform Party nomination over his main rival for the nomination, [[John Hagelin]], but carried only about 1/4 of 1% of the votes in the general election, coming in fourth place behind [[George W. Bush]], [[Al Gore]], and [[Ralph Nader]]. Ironically, however, the placement of his name on the [[butterfly ballot]] in Palm Beach County, [[Florida]], probably provided [[George W. Bush]] with his margin of victory due to [[Democratic]] voters mistakenly selecting Pat Buchanan.

==Author==
Since the end of the [[Cold War]], Pat Buchanan has been largely identified with the [[paleoconservative]] wing of the conservative movement. As such he is an opponent of [[free trade]], a critic of mass [[immigration]], and a critic of foreign policy interventionism such as the [[Iraq War]], positions which put him at odds with the [[neoconservative]]s. He has written several books on these and other topics:

* ''The New Majority: President Nixon at Mid-Passage (Girard Essays), 1973
* ''Conservative Votes, Liberal Victories: Why the Right Has Failed, 1975
* ''Right from the Beginning'' (1988)
* ''The Great Betrayal: How American Sovereignty and Social Justice Are Being Sacrificed to the Gods of the Global Economy'' (1998)
* ''A Republic, Not an Empire: Reclaiming America's Destiny'' (1999)
* ''The Death of the West: How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization'' (2002)
* ''Where the Right Went Wrong: How Neoconservatives Subverted the Reagan Revolution and Hijacked the Bush Presidency'' (2004)
* ''State of Emergency: The Third World Invasion and Conquest of America'' (2006)
* ''Day of Reckoning: How Hubris, Ideology, and Greed Are Tearing America Apart'' (2007)
* ''Churchill, Hitler and "The Unnecessary War"'' (2008)
* ''Suicide of a Superpower: Will America Survive to 2025?'' (2011)
* ''The Greatest Comeback: How Richard Nixon Rose from Defeat to Create the New Majority, 2014

He is also a co-founder and founding editor of ''[[The American Conservative]]'' magazine.

==See also==

*[[Henry C. Grover]]
*[[Paul Craig Roberts]]

==External Links==
*[http://www.Buchanan.org Pat Buchanan's official website]
*[http://www.youtube.com/user/rescueKAL007#p/a/FD3DE4F0642C350C/0/1c8v-kgLvhM Buchanan's "Crossfire" interview with [[Larry McDonald]] 3 months before downing of [[KAL 007]], Ron Paul intro]

==References==
<references/>

{{DEFAULTSORT:Buchanan, Patrick}}

[[Category:Anti-war Movements]]
[[Category:Authors]]
[[Category:Conservative Commentators]]
[[Category:Reform Party Politicians]]
[[Category:Third Party Politicians]]
[[Category: Conservatives]]
[[Category:The 100 Americans The Left Hates Most]]

Valerie Jarrett

2015-12-07T04:25:34Z

Musoniki: Expand page with addition of new divisions & material

'''Valerie Jarrett''' is the most trusted senior adviser to president [[Barack Obama]]. According to Conservative Report, Jarrett was the key decision-maker on the night of the Benghazi attacks.<ref>#Benghazi: Valerie Jarrett, Commander-in-Chief http://conservativereport.org/benghazi-valerie-jarrett-cic/ Accessed December 6, 2015.</ref>

==Early and Personal Life==
Jarrett was born Valerie June Bowman November 14, 1956 in Shiraz, Iran, to African-American parents James E. Bowman and Barbara Taylor Bowman. Her father was Chair of pathology at Nemazee Hospital in Iran.
When Valerie was 5, her family moved to London for a year, and later to Chicago, in 1963. <ref>"2-Min Bio: Valerie Jarrett", Time, November 11, 2008</ref>
In 1983 she married William Robert Jarrett, whom she had known since childhood, son of a Chicago Sun-Times reporter.
When their daughter Laura was born, Jarrett switched to public service in an effort to do something that would make her proud.
<ref>van Meter, Jonathan (October 2008), "Barack's Rock", Vogue, retrieved December 15, 2008</ref>
She separated from Jarrett in 1987 and divorced in 1988.

==Communist Background==
Jarrett comes from a long lineage of [[marxist]] and [[communist]] family members and is the one responsible for "bringing the revolutionary communist [[Van Jones]] into the Administration six years ago<ref>{{cite web |url=http://www.frontpagemag.com/2015/john-perazzo/the-communist-family-tree-of-valerie-jarrett/ |title=The Communist Family Tree of Valerie Jarrett |work=[[FrontPage Magazine]] |date=June 26, 2015 }}</ref>."

==Education==
Northfield Mount Hermon grad. 1974
Stanford University, M.A. Psychology 1978
University of MI Law School, J.D. 1981
<ref>Valerie Jarrett to leave University of Chicago posts for White House, University of Chicago, January 9, 2009, "...Stanford University in 1978 and a Juris Doctor from the University of Michigan Law School in 1981"</ref>

==Political Career==
Jarrett began her career in Chicago politics working for Mayor Harold Washington <ref>"Campaign 2008: The Family Friend: Valerie Jarrett". Newsweek. May 19, 2008. Retrieved August 23, 2008</ref>
as Deputy Corporation Counsel for Finance and Development. <ref>Valerie Jarrett to lead expanded Board of University of Chicago Medical Center" (Press release). University of Chicago News Office. June 13, 2006</ref>
She continued serving as Deputy Chief of Staff for Mayor Richard Daley. She was responsible for hiring Michelle Robinson, from a private law firm. Michelle was then engaged to Barack Obama. <ref>Valerie Jarrett to lead expanded Board of University of Chicago Medical Center" (Press release). University of Chicago News Office. June 13, 2006</ref> She later served in other positions in Chicago. Immediately before joining the Obama administration, she was CEO of a real estate development company. She is one of three senior advisors to Obama.

==References==
<references />

Feisal Abdul Rauf

2015-12-06T22:22:38Z

Musoniki: add word

'''Feisal Abdul Rauf''' is a [[imam|Muslim religious leader]], activist and [[What's Right with Islam|author]] who is spearheading the proposal to construct an Islamic cultural center two blocks from the wreckage of the World Trade Center.<ref> [http://www.huffingtonpost.com/2010/08/20/imam-feisal-abdul-raufs-g_n_689691.html Imam Feisal Abdul Rauf's Goodwill Tour Comes Amid 'Ground Zero Mosque' Furor]</ref> The media have dubbed the project the "[[Ground Zero Mosque]]" from its nearness to [[Ground Zero]] and because it will include a [[mosque]]. Feisal initially called it [[Cordoba House]], recalling a city in Andalusia, southern Spain, where Islam reached the height of its conquest against the West. According to Islamic custom, the largest church of the area was turned into a mosque as a sign of victory for Muslims and a reminder of Islamic supremacy to the defeated population of the area. The mosque was later named Park 51 when the meaning of Cordoba became known.

Feisal is an American citizen, born in 1948 in Kuwait. He presents himself as a moderate Muslim.<ref>http://www.cordobainitiative.org/</ref>In addition to his work as imam, he is also a slumlord of several apartment buildings, which have remained in disrepair despite his receipt of government funds to improve them.<ref>http://www.discoverthenetworks.org/individualProfile.asp?indid=2462</ref>

Feisal is founder of two Islamic organizations--The American Society for Muslim Advancement (ASMA) in 1997<ref>http://www.discoverthenetworks.org/individualProfile.asp?indid=2462</ref>, and [[The Cordoba Initiative]] in 2004. The Cordoba Initiative presents itself as "a multi-national, multi-faith organization dedicated to improving Muslim-West relations,"<ref>http://www.cordobainitiative.org/our-mission/</ref>, but elsewhere on its webpage, it explains one of its projects, the Shariah Index Project, which aims to provide "tools for achieving these (Shariah) principles in practice."<ref>http://www.cordobainitiative.org/our-mission/</ref> In addition, in 1910 he wrote in Arabic that he does not believe in interfaith dialogue.<ref>http://www.brotherhoodunmasked.net/individuals-the-muslim-brotherhood/feisal-abdul-rauf</ref> He is also a permanent trustee of the Islamic Cultural Center (founded by his father) which has blamed the Jews for the 9/11 attack and made many other virulently anti-Semitic statements.<ref>http://www.discoverthenetworks.org/individualProfile.asp?indid=2462</ref>

In 2013, several donors sued Feisal for 25 Million $ for embezzlement of Cordoba Initiative funds which they claim he spent on lavish lifestyle for himself & his wife.<ref>http://www.huffingtonpost.com/2013/02/05/imam-feisal-abdul-rauf-embezzlement_n_2625660.html</ref>

Feisal has blamed America for harming Muslims,<ref> [http://www.smh.com.au/articles/2004/03/21/1079789939987.html West must act to end jihad: Imam] - Frank Walker - March 21, 2004 - ''The Sun-Herald'' </ref> but has also condemned [[Hamas]].<ref name=cordobaFaq> [http://www.cordobainitiative.org/?q=content/frequently-asked-questions The Cordoba Initiative]</ref>

In an interview with [[Ed Bradley]] shortly after the 9/11 attacks,
Feisal described Muslim opposition to America's foreign policy as "a reaction against the US government politically, where we espouse principles of democracy and human rights, and where we ally ourselves with oppressive regimes in many of these countries."

He was quoted as saying further:
* I wouldn't say that the United States deserved what happened, but united states policies were an accessory to the crime that happened ... Because we have been accessory to a lot of innocent lives dying in the world. In fact, in the most direct sense, Osama bin Laden is made in the USA.<ref> [http://www.islamfortoday.com/60minutes.htm 60 Minutes interview]</ref>

But he says he was quoted incorrectly:
* The ‘60 Minutes’ piece was completely incorrect as the statement was edited out of context. In the full interview, Imam Feisal describes the mistake the CIA made in the 1980s by financing Osama Bin Laden and strengthening the Taliban. This view is widely shared within the US and the US Government today, and Imam Feisal underlines the importance of not supporting “friends of convenience” who may in the future become our enemies. This is common sense.<ref name=cordobaFaq />

He & his wife refused to sign a Freedom Pledge to protect those who leave Islam from the death sentence.<ref>http://www.brotherhoodunmasked.net/individuals-the-muslim-brotherhood/feisal-abdul-rauf</ref>

==Notes==
<references />

==External Links==
*[http://www.huffingtonpost.com/2010/08/20/feisal-abdul-rauf-the-man_n_689040.html Feisal Abdul Rauf: The Man Behind The 'Ground Zero Mosque'] - Huffington Post
*[http://www.discoverthenetworks.org/individualProfile.asp?indid=2462 Individual Profile on Faisal Abdul Rauf]
[[Category:Religion]]
[[Category:Islam]]

Bat Ye'or

2015-12-06T22:06:49Z

Musoniki: Creating page Bat Ye'or

'''Bat Ye’ or (Gisele Orebi Littman)'''

Bat Ye’or is a historian who experienced the pain of dhimmitude herself, determined to understand its causes, researched and wrote about it. She has been described as “The great historian of jihad and dhimmitude.” <ref>Shariah: The Threat to America, The Center for Security Policy, Washington, D.C., 2010.</ref> Martin Gilbert called her “the acknowledged expert on the plight of Jews and Christians in Muslim lands.” <ref>Sir Martin Gilbert, A History of the 20th Century, Vol. III, 1952-1999. p. 127.</ref>

==Early Life==
She was born in 1933, Gisele Orebi i8n Cairo, Egypt, of Jewish heritage. Her Egyptian citizenship was revoked in 1955, and the family fled to Britain in 1956, arriving as stateless refugees.
She married British historian and human rights activist David Littman in 1959 (he died in 2012) and wrote many of her works in collaboration with him, using the pen name Bat Ye’or, which means in Hebrew, “daughter of the Nile.” She became a British citizen by virtue of that marriage.

==Motivation for Her Work==
Ye’or was motivated through the pain of her own experience to discover the root causes of the sufferings of the Jewish community. She describes it thus:
I had witnessed the destruction in a few short years, of a vibrant Jewish community living in Egypt for over 2600 years, and which had existed from the time of Jeremiah the prophet. I saw the disintegration and flight of families, dispossessed and humiliated, the destruction of their synagogues, the bombing of the Jewish quarters and the terrorizing of a peaceful population. I have personally experienced the hardships of exile, the misery of statelessness—and I wanted to get to the root cause of all this. I wanted to understand why the Jews from Arab countries, nearly a million, had shared my experience.<ref>John W. Whitehead (9 June 2005) “Eurabia: The Euro-Arab Axis—An interview with Bat Ye’or, The Rutherford Institute.</ref>

==Education==
Ye’or studied at the Institute of Archaeology at University College in London, then moved to Switzerland in 1960, where she continued at the University of Geneva.

==Her Work on Dhimmitude==
Although non-Muslims in countries conquered by Islam have lived as highly restricted, inferior-status citizens from the beginning of the spread of Islam by invading armies, Ye’or is often credited with popularizing the term dhimmitude to describe that condition. She, however, credits assassinated Lebanese president-elect Bachir Gemayel with coining the term. The condition of non-Muslims in conquered Islamic countries was previously called dhimmité in French and dhimmity in English. Gemayel began referring to it as dhimmitude because the term called to mind the term servitude, which he felt was applicable.

==Publications==
Ye’or has written numerous publications in French. Those that have been translated into English are:
The Decline of Eastern Christianity Under Islam, Rutherford, Fairleigh Dickinson University Press, 1996
Islam and Dhimmitude: Where Civilizations Collide, 2001
Eurabia, Faileigh Dickinson University Press, 2005

==Influence==
In addition to her writings, Ye’or has given briefings to the United Nations and the U.S. Congress, and has spoken at major American universities such as Brown, Columbia, Georgetown, and Yale.
Website

==External Links==
www.dhimmitude.com

==References==

Erick Stakelbeck

2015-12-06T21:25:00Z

Musoniki: Add sentence on expertise

'''Erick Stakelbeck''' is an American investigative reporter and analyst of conservative persuasion on terrorism and national security issues. A 2013 Jerusalem Post profile stated that, “Within Evangelical Christian circles, Stakelbeck is considered by many to be the leading authority” on the issues of terrorism, radical Islam and the Middle East.

==Stakelbeck's work==

He is host of the CBN News program, Stakelbeck on Terror since 2005. He appears frequently on FOX News, CNN, MSNBC, al-Hurra, BBC, and the Savage Nation. He has written articles on issues of national security and Islamic extremism for the Wall Street Journal Europe, Weekly Standard, Washington Times, New York Post, New York Sun, Jerusalem Post, and National Review Online, and other publications. He is also a regular contributor to Glenn Beck’s The Blaze TV. He regularly addresses public forums and gatherings on issues involving terrorism, including events for Christians United for Israel (CUFI), ACT for America, the U.S. Department of Homeland Security, the American-Israel Public Affairs Committee (AIPAC), the Israel Allies Foundation (IAF), the Jewish Institute for National Security Affairs (JINSA), the Values Voter Summit and the Faith and Freedom Coalition
From 2003 to 2005 he worked as senior writer and analyst at The Investigative Project on Terrorism, a counter-terrorism think tank. Stakelbeck was formerly a regular contributor to both David Horowitz's Frontpage Magazine.com and Michelle Malkin’s HotAir.com, two leading conservative websites.

==Education==

Stakelbeck is a graduate of Holy Family University in Philadelphia. Much of his expertise comes from his personal experiences and research.

==Publications==

His publications include: The Terrorist Next Door, 2011; The Brotherhood-America’s Next Great Enemy, 2013; Dateline Jerusalem-An Eyewitness Account of Prophecies Unfolding in the Middle East, 2013; ISIS exposed: Beheadings, Slavery, and the Hellish Reality of Radical Islam, 2015; ISIS-Inside the Army of Terror, 2015.<ref>amazon.com</ref> His blog, The Watchman with Erick Stakelbeck, can be found on CBNNews.com.<ref> http://www.cbn.com/Authors/cbnnews/Erick-Stakelbeck/</ref>

==References==
<references/>

==External Links==
www.erickstakelbeck.com

[[Category:Authors]]

Walid Shoebat

2015-12-06T21:15:18Z

Musoniki: Add divisions

'''Walid Shoebat''' (''Arabic'': وليد شويبات) (assumed name) is a former PLO [[Terrorism|terrorist]] who has come to public attention by becoming an ardent opponent of [[Islamism]] and supporter of [[Israel]]. Shoebat has written several online books including "Dear Muslim, Let Me Tell You Why I Believed" and "Israel, And The World's Mock Trial", where he exposes [[anti-Semitism]] and the hatred of [[Judaism|Jews]] in both the [[Islam|Islamic]], [[Christianity|Christian]] and [[Atheism|secular]] worlds.

==Early Life==
Born in Bethlehem, Shoebat's grandfather was the Muslim Mukhtar (chieftain) of Beit Sahour-Bethlehem (The Shepherd's Fields) and a friend of Haj-Ameen Al-Husseni, the Grand Mufti of Jerusalem and notorious friend of [[Adolf Hitler]]. Shoebat's great grandfather, Abdullah Ali Awad-Allah, was also a fighter and close associate of both Abdul Qader and Haj Amin Al-Husseini, who led the [[Arab]] [[Palestinian]]s against Israel.

Walid says he grew up learning to hate and to be a terrorist. As a child, he learned to sing:
Sharpen my bones into swords, for I am a bomb,
I shall eat the flesh of my (Israeli) occupier,
O killers, your blood is ‘Halal’ for us! (meaning ‘kosher’ or OK for us to spill.)<ref> Walid Shoebat, Why I Left Jihad, Top Executive Media, 2005, p. 20.</ref>

Shoebat lived through and witnessed Israel's Six Day War while living in Jericho. As a young man, he became a member of the terrorist organization called the Palestinian Liberation Organization, and participated in acts of terror and violence against Israel, and was later imprisoned in the Russian Compound, Jerusalem's central prison for incitement and violence against Israel.

After his release, he continued his life of violence and rioting in Bethlehem and the Temple Mount. After entering the [[United States]], he was recruited by [[Jamal Said]], imam of Bridgeview Mosque, one of the largest mosques in Chicago and founder of the Islamic Association of Palestine (IAP). In the early 1980’s he was trained for terrorism in the U.S. <ref> http://shoebat.com/shoebat-foundation/who-is-walid/</ref>he worked as a counselor for the Arab Student Organization at Loop College in Chicago and continued his anti-Israel activities.

==Rejection of Islam==
In 1993, Shoebat studied the Tanach in a challenge to convert his wife to Islam. Six months later, after intense study, Shoebat realized that everything he had been taught about Jews was a lie. Realizing that he had been on the side of evil, Shoebat became an advocate for the state of Israel. He shed his former life and his work as a software engineer and set out to tirelessly bring the cause of Israel to tens of thousands of people throughout the world: churches and synagogues, civic groups, government leaders and media.

In recent years, Shoebat has appeared on mainstream media around the world and has been heard on hundreds of radio stations around the U.S. and the world. Shoebat has given lectures at many American institutions such as Stanford University, Harvard Law School, Columbia University, Concordia University, UC Davis, UCLA, UC Irvine, USC, UC Santa Barbara, University of Georgia, Washington University, Penn State and San Diego State. He has been featured as an expert witness in a number of documentaries on Islamic fundamentalism.

==Works==
Why We Want to Kill You, 2007
God’s War on Terror (with Joel Richardson), 2008

For God or For Tyranny (with Theodore Shoebat), 2009
Why I Left Jihad, Top Executive Media, 2011.
The Case for Islamophobia (with Ben Barrack), Walid Shoebat Foundation, 2013.
End Times Today (Video series)

'''Online books:'''
Dear Muslim, Let Me Tell You Why I Believed
Israel, and the World’s Mock Trial

His official website is www.shoebat.com

'''References'''<References/>

== External links ==
*[http://www.shoebat.com Shoebat.com] The home page of Walid Shoebat
*[http://www.youtube.com/watch?v=ez4ehd2d2c0 Walid Shoebat - A Palestinian's Journey]
*[http://news.bbc.co.uk/2/hi/middle_east/3430077.stm BBC News Palestinian militant turned peacemaker]
*[http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2004/06/20/wpalmer20.xml The Telegraph: I only wanted to kill Jews]
*[http://www.wnd.com/news/article.asp?ARTICLE_ID=36743 World Net Daily Editorial: The Unmaking Of A Terrorist by Joseph Farah]
*[http://www.newvoices.org/cgi-bin/articlepage.cgi?id=238 New Voices Magazine: The Changeling by Josh Nathan-Kazis]
*''[http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=14159 A Terrorist Who Turned To Love]'' by Jamie Glazov at ''FrontPage Magazine''
*[http://www.youtube.com/watch?v=y8MEn8W8h1U&mode=related&search= YouTube link to the Fox News interview]
*[http://www.richardsilverstein.com/tikun_olam/2005/02/09/walid-shoebat-f/ Shoebat: From Palestinian Terrorist to Lover of Zion?]

[[Category:Islam|Shoebat, Walid]]

Robert Spencer

2015-12-06T21:11:54Z

Musoniki: Add division

[[File:Robert Spencer.jpg|left|100px]]
'''Robert Bruce Spencer''' (b. 1962 in Bedford, NH), is a popular though controversial polemic writer against the islamization of modern society and author of articles and books relating to [[Islam]]ic terrorism ([[Jihad]]). Of Greek heritage, Spencer’s grandparents came from Turkey, where shortly after World War I, they were offered the “choice” of converting to Islam or leaving the country. Spencer describes himself as Christian and Catholic. Spencer received a B.A. and M.A. from the University of NC at Chapel Hill. Although his degrees were both in early Christian studies, he became interested in Islam because of his grandparents’ experience. Critics complain that he has no degree in Islamic studies, but he has made an intensive self-study of it for over 20 years. He writes daily for the “Jihad Watch” founded in 2003. And is a co-founder and leader in the Freedom Defense Initiative (FDI) and Stop the Islamization of America (SIOA. Predictably, Spencer is demeaned by his critics as an Islam hater <ref> [http://www.cairchicago.org/2009/07/09/cair-chicago-asks-library-group-to-drop-anti-muslim-bigot-from-panel/ CAIR-Chicago Asks Library Group to Drop Anti-Muslim Bigot from Panel] </ref> <ref> [http://www.richardsilverstein.com/tikun_olam/2009/07/07/german-islam-hater-murders-pregnant-muslim/ Tikun Olam-תקון עולם: Make the World a Better Place.] Essays on politics, culture and ideas about Israeli-Arab peace. </ref>. [[Benazir Bhutto]] (1953 - 2007) called Spencer a "radical intellectual" and accused him of "falsely constructing a divide between Islam and West." Spencer is the founder director of [[Jihad Watch]], a program of the David Horowitz Freedom Center.

The David Horowitz Freedom Center, was founded in 1988 by David Horowitz (born 1939), who is an American neo-conservative writer (member of the New Left in the late 1960s) who was born to a Jewish family in Forest Hills.

==Works==
Spencer is author of 19 books, including the two [[New York Times]] bestsellers ''The Truth About Muhammad and The Politically Incorrect Guide to Islam (and the Crusades)''. He is also a weekly columnist for Human Events and FrontPage Magazine.
His works include:
Inside Islam (2003)
Islam Unveiled (2003)
Onward Christian Soldiers (2003)
The Myth of Islamic Tolerance (2005)
The Politically Incorrect Guide to Islam (2005)
Religion of Peace? (2007)
The Truth about Muhammed (2007)
What Americans Need to Know about Jihad (2007)
Stealth Jihad (2008)
The Complete Infidel’s Guide to the Koran (2009)
Islamophobia (2011)
Muslim Persecution of Christians (2011)
The Muslim Brotherhood in America (2012)
Obama & Islam (2013)
The Post-American Presidency (2013)
The Worldwide Jihad (2013)
Not Peace but a Sword-The Great Chasm between Christianity and Islam (2013)
Arab Winter Comes to America (2014)
Did Muhammed Exist? (2014)<ref>Dates from Amazon.com</ref>

Spencer’s style is polemic . He argues that from its beginning Islam has shown a bent toward violence and that this predisposition comes both from its founding document, the Koran, and from the example of its founder.

Of course, Spencer is highly controversial because of the unpopular conclusions he espouses. There is an entire website totally devoted in smearing him (Spencerwatch.com), and he is a subject of one of the “Extremist Files” of the Southern Poverty Law Center. However Spencer’s expertise is demonstrated not only in his writings which are meticulously documented from original sources, but also in the fact that he has given training seminars to many government and military agencies.

People as Walid Phares, Bruce S. Thornton, Steve Emerson, Habib C. Malik, [[Ann Coulter]], Don Feder, [[Michelle Malkin]], Rabbi David G. Dalin, Serge Trifkovic, Cal Thomas, Damian Thompson of the Telegraph, Andrew McCarthy of National Review, have praised his work; ''No mention of Dennis Prager's praise of Spencer and Jihad Watch on CNN when Ibrahim Hooper was defaming him.'' <ref> [http://www.jihadwatch.org/2008/03/wikipedia-and-robert-spencer.html Wikipedia and Robert Spencer.] </ref>

== See also ==

*[[John L. Esposito]]
*[[Arab American]]
*[[Martin Buber]]

== External links ==
*[http://www.jihadwatch.org/about-robert-spencer.html About Robert Spencer] Jihad Watch.
*[http://reason.com/archives/2006/06/06/the-jihad-against-muslims The Jihad Against Muslims]
*[http://www.jihadwatch.org/2006/01/what-is-a-moderate-muslim.html What is a moderate Muslim?]
*[http://old.nationalreview.com/comment/comment-spencer121902.asp Islam Soft and Hard] By Robert Spencer.
*[http://www.loonwatch.com/tag/jewish-information-committee/ Robert Spencer Whines and Whimpers After Being Exposed.]
*[http://www.globalpolitician.com/24455-islam Islam in the Age of Extremism.] by Abukar Arman.
*[http://www.islamophobia.org/news.php Islamophobia]

== References ==

<references/>

{{DEFAULTSORT:Spencer, Robert}}
[[Category:Islam]]
[[Category:Authors]]
[[Category:Conservatives]]

Ken Ham

2015-12-06T16:29:41Z

Musoniki: spelling correction

'''Kenneth Alfred (Ken) Ham''' (b. 1951 in Australia ) is a self-described Biblical apologist emphasizing [[Young Earth Creationism]] and the reliability of Scripture in all matters of which it speaks, including science. He is founder and president of [[Answers in Genesis]], an apologist organization founded in 1994 in the United States with the purpose of upholding the authority of the Bible from the very first verse.<ref>answersingenesis.org</ref>. Ham also speaks on a daily radio feature, "Answers with Ken Ham," and is a prolific public speaker and author and the brains behind the Creation Museum and the Ark Encounter in Cincinnati, OH. He also founded "Answers" magazine, which won the prestigious "Award of Excellence" for top Christian magazine in 2011 from the Evangelical Press Association.<ref>answersingenesis.org</ref>.

==Early Life and Education==

Ham began his career as a public school science teacher in Australia, but moved his family to America as creationist missionaries in 1987.

He has a Bachelor's degree in applied science from [[Queensland Institute of Technology]] and a Diploma of Education from the [[University of Queensland]]. He has received four honorary degrees--DD in 1997 from Temple Baptist College in Cincinnati, OH, DLitt in 2004 from [[Liberty University]], DLitt in 2010 from Tennessee Temple University, and DHL in 2012 from Mid-Continental University in KY.

In his last year of his university training to become a public school science teacher, Ham was strongly influenced by ''The Genesis Flood,'' a book co-authored by Dr. Henry Morris, a hydraulic engineer, and Dr. John Whitcomb, a theologian, showing how scientific evidence supported the Great Flood as described in the Bible.<ref>Appeal letter from Ham for Answers in Genesis, Nov. 20, 2015</ref>

After moving to America in 1987, Ham worked for seven years under Dr. Henry Morris at the Institute for Creation Research. .<ref>Appeal letter from Ham for Answers in Genesis, Nov. 20, 2015</ref> He began the Answers in Genesis ministry in late 1993 along with Mark Looy and Paul Palmon. The Creation Museum broke ground in 2000 and opened in 2007. The Ark Encounter, featuring a full-size Noah's Ark according to Biblical dimensions, is slated to open on July 7, 2016.<ref>Appeal letter from Ham for Answers in Genesis, Nov. 20, 2015</ref>

==Publications==

Some of his many publications include How Could a Loving God? 2006; Already Gone, 2009; One Race One Blood, 2010; Already Compromised, 2011; The Foundations, 2011; The Lie/Millions of Years, 2012; Science Confirms the Bible, 2012; the Great Delusion, 2013; Rescuing our Kids from the Lie, 2013; and Inside the Nye-Ham Debate, 2014. He has also authored or co-authored many books for children, such as Did Adam Have a Belly Button? 2000; My Creation Bible, 2006; Did Eve Really Have an Extra Rib? 2007; Dinosaurs for Kids, 2009; N is for Noah, 2013, and the Answers Book for Kids 2013, and books for teens, such as Answers for Teens (Vols 1&2), 2012.

==Homeschool Conventions==
Ham has been uncompromising in his defense for young-earth creationism and has criticized schools and individuals that have failed to uphold it. In March 2011, AiG and Ham had an invitation to the two Great [[Homeschool]] Conventions revoked by the events' organizers. The organizers cited Ham's criticism of the group as the reason for the revoked invitation. <ref>[http://www.answersingenesis.org/articles/2011/03/22/kicked-out-homeschool-conferences AiG announcement]</ref>

==Personal and Family Life==
Ham is married to Mally, who trained as a bank teller. The couple has five children--four born in
Australia and one in the U.S.<ref>Answers in Genesis appeal letter from Ham, Nov. 20, 2015</ref>

== External Links ==
*[http://creationwiki.org/Ken_Ham Ken Ham - CreationWiki]
*[http://www.answersingenesis.org/events/state-of-the-nation State of the Nation with Ken Ham '09]

==references==
<references/>

{{DEFAULTSORT: Ham, Ken}}

[[Category:Young Earth Creationists]]

Ken Ham

2015-12-06T16:27:16Z

Musoniki: divisions created, additions from AiG appeal letter Nov 2015

'''Kenneth Alfred (Ken) Ham''' (b. 1951 in Australia ) is a self-described Biblical apologist emphasizing [[Young Earth Creationism]] and the reliability of Scripture in all matters of which it speaks, including science. He is founder and president of [[Answers in Genesis]], an apologist organization founded in 1994 in the United States with the purpose of upholding the authority of the Bible from the very first verse.<ref>answersingenesis.org</ref>. Ham also speaks on a daily radio feature, "Answers with Ken Ham," and is a prolific public speaker and author and the brains behind the Creation Museum and the Ark Encounter in Cincinnati, OH. He also founded "Answers" magazine, which won the prestigious "Award of Excellence" for top Christian magazine in 2011 from the Evangelical Press Association.<ref>answersingenesis.org</ref>.

==Early Life and Education==

Ham began his career as a public school science teacher in Australia, but moved his family to America as creationist missionaries in 1987.

He has a Bachelor's degree in applied science from [[Queensland Institute of Technology]] and a Diploma of Education from the [[University of Queensland]]. He has received four honorary degrees--DD in 1997 from Temple Baptist College in Cincinnati, OH, DLitt in 2004 from [[Liberty University]], DLitt in 2010 from Tennessee Temple University, and DHL in 2012 from Mid-Continental University in KY.

In his last year of his university training to become a public school science teacher, Ham was strongly influenced by ''The Genesis Flood,'' a book co-authored by Dr. Henry Morris, a hydraulic enginerr, and Dr. John Whitcomb, a theologian, showing how scientific evidence supported the Great Flood as described in the Bible.<ref>Appeal letter from Ham for Answers in Genesis, Nov. 20, 2015</ref>

After moving to America in 1987, Ham worked for seven years under Dr. Henry Morris at the Institute for Creation Research. .<ref>Appeal letter from Ham for Answers in Genesis, Nov. 20, 2015</ref> He began the Answers in Genesis ministry in late 1993 along with Mark Looy and Paul Palmon. The Creation Museum broke ground in 2000 and opened in 2007. The Ark Encounter, featuring a full-size Noah's Ark according to Biblical dimensions, is slated to open on July 7, 2016.<ref>Appeal letter from Ham for Answers in Genesis, Nov. 20, 2015</ref>

==Publications==

Some of his many publications include How Could a Loving God? 2006; Already Gone, 2009; One Race One Blood, 2010; Already Compromised, 2011; The Foundations, 2011; The Lie/Millions of Years, 2012; Science Confirms the Bible, 2012; the Great Delusion, 2013; Rescuing our Kids from the Lie, 2013; and Inside the Nye-Ham Debate, 2014. He has also authored or co-authored many books for children, such as Did Adam Have a Belly Button? 2000; My Creation Bible, 2006; Did Eve Really Have an Extra Rib? 2007; Dinosaurs for Kids, 2009; N is for Noah, 2013, and the Answers Book for Kids 2013, and books for teens, such as Answers for Teens (Vols 1&2), 2012.

==Homeschool Conventions==
Ham has been uncompromising in his defense for young-earth creationism and has criticized schools and individuals that have failed to uphold it. In March 2011, AiG and Ham had an invitation to the two Great [[Homeschool]] Conventions revoked by the events' organizers. The organizers cited Ham's criticism of the group as the reason for the revoked invitation. <ref>[http://www.answersingenesis.org/articles/2011/03/22/kicked-out-homeschool-conferences AiG announcement]</ref>

==Personal and Family Life==
Ham is married to Mally, who trained as a bank teller. The couple has five children--four born in
Australia and one in the U.S.<ref>Answers in Genesis appeal letter from Ham, Nov. 20, 2015</ref>

== External Links ==
*[http://creationwiki.org/Ken_Ham Ken Ham - CreationWiki]
*[http://www.answersingenesis.org/events/state-of-the-nation State of the Nation with Ken Ham '09]

==references==
<references/>

{{DEFAULTSORT: Ham, Ken}}

[[Category:Young Earth Creationists]]

Alma Doering

2015-11-12T20:07:55Z

Musoniki: Trying to add categories (unsuccessfully)

[[Image:Congo for Christ, Alma E. Doering.jpg|right|thumb|744px|Alma Doering]]

==Early Life and Education==
'''Alma Doering''' was born in 1878 in Chicago to German Lutheran immigrants. Her father, William,<ref>Global Anabaptist Mennonite Encyclopedia Online, Doering, Alma http://gameo.org/index.php?title=Doering, Alma Accessed October 20, 2015.</ref> was a Civil War veteran and her paternal grandfather one of the early settlers of Chicago.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com. http://www.zoominfo.com/p/Alma-Doering/1519452500 Accessed October 27, 2015.</ref> Her mother, born in Germany, lost both parents by age eleven. Her faith was ridiculed and restricted by the foster family who took her in, and she eventually immigrated to America in search of religious freedom. According to Doering’s writings, her mother was very influential in her life.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https://ifphc.org on October 6, 2015.</ref> At least three children were born to the family, but two died in childhood within a single year.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https.://ifphc.org on October 6, 2015</ref> Alma’s brother, Edward Doering, who lived in Cleveland, Ohio, supported her missionary work.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which? (Cleveland, OH:"Malembe" Publisher, Evangel Publishing House, 1916), p.10</ref>

Alma came to personal salvation at age nine. She began teaching Sunday school at age thirteen, and by sixteen was teaching several classes in two Sunday schools.<ref>Alma Doering | Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 8, 2015</ref>

Alma attended and graduated from the Moody Bible Institute in Chicago. While she was there, at age 18, she felt a call to full time service, and specifically to what she described as “the unevangelized tribes of Africa.”<ref>Doering, Alma, Vision Victorious,(Germantown, PA:Office of the Unevangelized, 1940), p. 16</ref> Following this, she began speaking of her faith to everyone she met everywhere, and turned over her jewelry and other perceived luxuries to a mission society for sale.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p. 40.</ref>

On her way to her first term in what was then the Congo Free State, she took six months of Red Cross nurse’s training, especially in tropical diseases, in Europe.<ref>Alma Doering |Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 1, 2015</ref>

==Missionary Career==

===Early Ministry Before Congo===

Doering began her missionary work in 1898 in Chicago<ref>Estes, Steven R. "Doering, Alma (1878-1959)" Global Anabaptist Mennonite Encyclopedia Online. 1990. Web. 9 Oct 2015 http://gameo.org/index.php?title=Doering,_Alma(1878-1959)&oldid=123729.</ref> in the slums of the south side.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 15, 2015)</ref>
She soon continued on as one of the first missionaries to Native American reservations and lumber camps in northern Wisconsin & Upper Michigan, serving as a deaconess from Bethany Deaconess Home in Brooklyn, NY,<ref>Estes, Steven R. "Doering, Alma (1878-1959)," Global Anabaptist Mennonite Encyclopedia Onlinfe, 1990. Web. 0 October 2015</ref> and working with Dr. & Mrs. J. O. Buswell, Sr.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p.16.</ref>

===Pioneer work in the Congo Free State===

Although she also worked briefly in Kenya, most of Doering’s missionary work was done in what was then the Congo Free State (now Democratic Republic of Congo), from 1901 to 1938. Working first under the Swedish Mission Society,<ref>Cornelius H Wedel, Late Professor at Bethel College, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref> then under Congo Inland Mission<ref>"Stepping Stones--The Journey of the Mennonite Church in Congo. http://www.mennonitemission.het/SiteCollectionDocuments/Stories/BeyondOurselves/Cono/DL.BYO.Congo.SteppingStones.pdf</ref> and finally under Unevangelized Tribes Mission which she helped to found, Doering walked into interior areas where no roads yet existed and served many tribes, surveying areas unexplored by westerners, opened new mission stations, and endured countless hardships such as malaria, blackwater fever, and three times loss of all her goods due to fire. Early in Doering’s missionary career, she received the bantu name “Malembe,” meaning “peace.”<ref>Doering, Alma, His Way Out (Germantown,Pa:Office of the Unevangelized, 1940), p. 57.</ref> Missionaries to the Democratic Republic of Congo recall that she is still remembered there as somewhat of a legend.<ref>Interview with Lorella Rouster, former missionary to Congo, Every Child Ministries, Sept. 5, 2015</ref> She also had a profound influence on other missionaries, such as William Sheppard, an African-American missionary doctor.<ref>"Historical Riddle", Beyond Ourselves, Nov. 2012, "Congo--100 Years" http://www.mennonitemission.net/Stories/BeyondOurselves/Congo/Pages/HistoricalRiddle Accessed October 8, 2015</ref>Missionary Joanne Kroeker traveled with Doering on her last missionary voyage. She wrote that on "Novemver 4, 1938, I boarded the S.S. Elizabethville with Miss Doering, Miss Runkelberger, Dr. and Mrs. Laban Smith with their children Junior and Phyllis..."<ref>Joanne Kroeker, Shiny Shoes on Dusty Paths Vol 1, Destiny Image Publishers, October 1, 1995)</ref> Dunkelberger had previously traveled with Doering and written about their experiences.<ref>Stella C. Dunkelberger, Crossing Africa in a Missionary Way, The Mission Offices, 1935).</ref>

===Founding of Unevangelized Tribes Mission===

Doering is best remembered as founder of the Unevangelized Tribes Mission (UTM) and its field secretary for many years. Doering was international and interdenominational in her views. She spent time speaking in several countries of Europe as well as the United States, so much so that she was (mistakenly) called by one writer a “Swiss Pentecostal.”<ref>Eric Nelson, Newburg, The Pentecostal Mission in Palestine 1906-1948, Dissertation for Regent University, February 2008</ref> He quotes an article she wrote while living in St. Croix, Switzerland<ref>Anderson, Allan Heaton, To The Ends of the Earth: Pentecostalism and the Transformation of World Christianity, Oxford University Press, 2013</ref>for a Pentecostal magazine.<ref>Doering, Alma, “Those Frustrated Calls to Ministry—Are They Divine?”, Confidence, February 1914, p. 32</ref>

Technically and officially she was a Lutheran<ref>Klaus Fiedler, History of Faith Missions,PUBLISHER, 1994, p. 52</ref>, but she was sent to Congo first by a Swedish missionary society and then by the Defenseless Mennonites.<ref>”Stepping Stones—The Journey of the Mennonite Church in Congo, Congo—100 Years http://www.mennonitemission.net/SiteCollectionDocuments/Stories/BeyondOurselves/Congo/BL.BYO.Congo.SteppingStones.pdf </ref>She was described by another author as “A Mennonite missionary with holiness sympathies.”<ref>Robison, James, Divine Healing:The Years of Expansion, 1906-1930 (Eugene,OR:Pickwick Publishers, 2014). P.49</ref> She was also influenced by the Pentecostal movement, apparently following an experience she had while attending the Sunderland Convention in the UK in 1908. Donald McGee relates that she testified in that meeting to recognizing a “unknown tongue” spoken there as a warning in the Kifioti tribal language with which she was familiar, and she said that the “interpretation” was given correctly.<ref>Revival Library Online “Wind and Fire”, http://www.revival-library.org/index.php/catalogues-menu/pentecostal/wind-and-fire The same event is related in McGee’s book The Pentecostal Movement—A Short History, n.p., n.d</ref> Following this experience, Doering wrote frequently for Pentecostal publications, but also spoke at major Mennonite Conferences.<Ref>Global Anabaptist Mennonite Encyclopedia Online http://www.gameo.org/index.php?title=Doering, _Alma_(1878-1959) Accessed October 23, 2015.</ref> Never one to be tied down by any one single Christian group, Doering tried to steer the Congo Inland Mission in the same interdenominational direction. Conflicts with the mission board over this issue eventually led Doering to resign in 1925<ref>Snyder, C. Arnold, and Lapp, John Allen, A Global Mennonite History: Africa (Pandora Press, 2003), p. 84.</ref> and found the Unevangelized Tribes Mission the following year, 1926.

A map published in 1939 by the mission shows nine mission stations the full length of the southeastern part of the Bandundu Region (now Bandundu Province). It stated that the aim of the UTM is to “occupy fields not touched by other missions,” and claimed work in eleven tribes, with beginnings in three others.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p. 16.</ref> The official organ of the mission was “The Unevangelized”.<ref>Doering, Alma, His Way Out, (Germantown, PA:Office of the Unevangelized, 1940) p. 57</ref> The UTM was eventually absorbed by the Africa Inter-Mennonite Mission and other missions.<ref>"Congo Mission News, 1959, Zaire Church News, Vol. 185-206, p. 21.</ref><ref>Cornelius Dyck & Dennis D. Martin, The Mennonite Encyclopedia, (Mennonite Brethren Publishing House, 1990).</ref>

===Missions promoter and recruiter===
In both her writings and in her multitude of speaking opportunities<ref>"Mission Worker Speaks Sunday" The Evening Independent, April 24, 1937. Picture of news clip accessible at http://www.auspostalhistory.com/articles/1923.php.</ref><ref>Willard E Cassel & Richard E Taylor,"Edgewood Camp Meeting:Research & Remembrances. Mentions addresses by Doering. Accessible at http://www.bfhistory.org/edgewood.htm</ref><ref>"Recent Special Speakers," Moody Bible Institute of Chicago, MBI Monthly, Vol. 22, No. 1, Sept, 1921</ref>Doering constantly pleaded for more missionaries to join the work. She figured that she was responsible for recruiting over 100 missionaries.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p.13.</ref>One Mennonite church in Steinbech, OH credits their missionary vision to Doering, then working with Africa Inland Mission, speaking at that church in 1910.<ref>Gospel Tidings, 1987-1990, Vols 27-30, Evangelical Mennonite Brethren Conference, 1987</ref>The Mennonite Central Committee, too, has credited the strong missionary addresses given by her and by Charles E. Hurlburt with their decision to start mission work in Africa.<ref>Cornelius H Wedel, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref>Even the time she was forced to spend in Europe bore fruit and yielded new missionary candidates.<ref>William B. Weaver, Thirty-Five Years in Congo (Congo Inland Mission, 1945)</ref> Unevangelized Tribes Mission, which she helped to found and under which she served many of her years in Congo, had a policy of never taking an offering or directly asking for funds, but Doering certainly did everything under her power to promote the work. One of her pamphlets lists “what could be done” for certain amounts, and the pamphlets were sold to help support the work.<ref>Doering, Alma, His Way Out, p. 57-58 as one example.</ref> In one of her books, she wrote accounts of the work geared to whetting interest in missions, appealed for more missionaries, told of creative ways Christians in several countries were supporting missions, and even gave lists of items mission stations could use in their ministries along with directions for packing them.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which?, (Cleveland,OH:"Malembe" Publisher, 1916.</ref>She raised over 1.5 million dollars for missions during her lifetime.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p.45</ref> She was a frequent missionary speaker. The newspaper of Hope College in 1922 described her as “full of the message.”<ref>The Anchor, February 15, 1922</ref>

===Missions strategist===
Doering also used those same opportunities to promote certain strategies of mission, based on Scripture and on her experiences in Congo, and argued for a re-interpretation of certain popular conceptions of the day concerning missions. She argued for sending a few missionaries to every tribe rather than sending many to a few tribes and for occupying strategic points and key tribes on trade routes that could in turn reach many other tribes, as well as for bringing the Gospel to a tribe and then leaving the remaining evangelization and development work to the local churches established there.<ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p. 9-10, p.21, p.31, p. 36-37.</ref>

===Linguistic and Translation Work in African Languages===

Although not a trained linguist, Doering showed unusual linguistic ability. She learned and reduced to writing eight African languages, and was also fluent in several European languages.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p. 45</ref> She translated several books of the Bible into tribal languages, which were later used by the British and American Bible Societies in the production of tribal New Testaments.<ref>http://www.zoominfo.com/p/Alma-Doering/151945255</ref><ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p.40.</ref>

===Founding of D&D Missionary Homes, 1949===

Doering was the founding visionary behind D&D Missionary Homes. After health problems prevented her from active service in Congo, she spent more energy in calling other Christians to help in the work. In 1929 she met Stella Dunkelberger at a New Jersey Bible Conference after speaking about the need for missionaries to have a home while on furlough and after retirement. Stella had been associated with the D.M. Stearns Missionary Fund in Germantown, PA. that had a couple of apartments used for missionaries on furlough. The two became immediate friends, and Doering moved into a Stearns apartment. The two made a final trip to Congo in 1938. Recurring strokes forced Doering's resignation from Unevangelized Tribes Mission in 1948,<ref>Marjorie Creamer, Times Religion Writer, "Writer Provides a Restful Haven", St. Petersburg Times, July 1, 1967, p. 45.</ref> and in 1949 she and Dunkelberger joined talents to found D&D (for Doering and Dunkelberger) Missionary Homes in St. Petersburg, FL.<ref>Laurie Lindeman, "Missionaries Caring for One Another", St. Petersburg Times, May 17, 1975, p. 40.</ref> They continued to live in Germanstown, traveling frequently to St. Petersburg to oversee the missionary homes there. D&D started with one 12’x12’ cabin, but has grown to more than 50 homes on seven acres of property in 2015, and now includes a ministry to single mothers called “Next Step Village.”<ref>http://www.nextstepvillage.com/our-history.html Accessed October 9, 2015</ref>

After the death of Dunkelburger in 1953, Doering moved to D&D homes herself.

==Death==

Doering died quietly on July 12, 1959 in her favorite rocking chair at D&D Missionary Homes in St. Petersburg, FL. She was 81.<ref>"Mennonite Weekly Review" Obituary: 27 Aug 1959, p. 5.</ref><ref>"Congo Mission News 1959: Zaire Church News, Vol. 185-206, p. 21.</ref><ref>"Alma Doering, Ex-Missionary, Dies at 81, St. Petersburg Times, July 13, 1959</ref>

==Publications==

41 articles authored by Alma Doering were published in 1912 and 1913 in the Pentecostal magazines “Confidence” and “Latter Rain Evangel” (archived and accessible at www.IFPHC.org.

“Leopard Spots or God’s Masterpiece—Which?”
(Cleveland, OH: Evangel Publishing House, “Malembe” Publisher, c. 1916)

“Ups and Downs in Africa: A Thrilling Account of a Survey Trip by Misses Alma E Doering and Daisy Forel through Unevangelized Tribes in the Belgian Congo”, 192? www.IFPH.org

“Vision Victorious—Opening the Door to a Challenge”, Germantown, PA: Unevangelized Tribes Mission, 1939.

“His Way Out”, Germantown, PA: Office of the Unevangelized, 1940.

==References==
<references/>
[[Category:Missionaries]]
[[Category:Christian Missions]]

Alma Doering

2015-11-12T19:51:52Z

Musoniki: /* Categories */ Remove section categories

Alma Doering

2015-11-12T19:50:20Z

Musoniki: Add categories

[[Image:Congo for Christ, Alma E. Doering.jpg|right|thumb|744px|Alma Doering]]

==Early Life and Education==
'''Alma Doering''' was born in 1878 in Chicago to German Lutheran immigrants. Her father, William,<ref>Global Anabaptist Mennonite Encyclopedia Online, Doering, Alma http://gameo.org/index.php?title=Doering, Alma Accessed October 20, 2015.</ref> was a Civil War veteran and her paternal grandfather one of the early settlers of Chicago.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com. http://www.zoominfo.com/p/Alma-Doering/1519452500 Accessed October 27, 2015.</ref> Her mother, born in Germany, lost both parents by age eleven. Her faith was ridiculed and restricted by the foster family who took her in, and she eventually immigrated to America in search of religious freedom. According to Doering’s writings, her mother was very influential in her life.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https://ifphc.org on October 6, 2015.</ref> At least three children were born to the family, but two died in childhood within a single year.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https.://ifphc.org on October 6, 2015</ref> Alma’s brother, Edward Doering, who lived in Cleveland, Ohio, supported her missionary work.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which? (Cleveland, OH:"Malembe" Publisher, Evangel Publishing House, 1916), p.10</ref>

Alma came to personal salvation at age nine. She began teaching Sunday school at age thirteen, and by sixteen was teaching several classes in two Sunday schools.<ref>Alma Doering | Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 8, 2015</ref>

Alma attended and graduated from the Moody Bible Institute in Chicago. While she was there, at age 18, she felt a call to full time service, and specifically to what she described as “the unevangelized tribes of Africa.”<ref>Doering, Alma, Vision Victorious,(Germantown, PA:Office of the Unevangelized, 1940), p. 16</ref> Following this, she began speaking of her faith to everyone she met everywhere, and turned over her jewelry and other perceived luxuries to a mission society for sale.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p. 40.</ref>

On her way to her first term in what was then the Congo Free State, she took six months of Red Cross nurse’s training, especially in tropical diseases, in Europe.<ref>Alma Doering |Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 1, 2015</ref>

==Missionary Career==

===Early Ministry Before Congo===

Doering began her missionary work in 1898 in Chicago<ref>Estes, Steven R. "Doering, Alma (1878-1959)" Global Anabaptist Mennonite Encyclopedia Online. 1990. Web. 9 Oct 2015 http://gameo.org/index.php?title=Doering,_Alma(1878-1959)&oldid=123729.</ref> in the slums of the south side.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 15, 2015)</ref>
She soon continued on as one of the first missionaries to Native American reservations and lumber camps in northern Wisconsin & Upper Michigan, serving as a deaconess from Bethany Deaconess Home in Brooklyn, NY,<ref>Estes, Steven R. "Doering, Alma (1878-1959)," Global Anabaptist Mennonite Encyclopedia Onlinfe, 1990. Web. 0 October 2015</ref> and working with Dr. & Mrs. J. O. Buswell, Sr.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p.16.</ref>

===Pioneer work in the Congo Free State===

Although she also worked briefly in Kenya, most of Doering’s missionary work was done in what was then the Congo Free State (now Democratic Republic of Congo), from 1901 to 1938. Working first under the Swedish Mission Society,<ref>Cornelius H Wedel, Late Professor at Bethel College, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref> then under Congo Inland Mission<ref>"Stepping Stones--The Journey of the Mennonite Church in Congo. http://www.mennonitemission.het/SiteCollectionDocuments/Stories/BeyondOurselves/Cono/DL.BYO.Congo.SteppingStones.pdf</ref> and finally under Unevangelized Tribes Mission which she helped to found, Doering walked into interior areas where no roads yet existed and served many tribes, surveying areas unexplored by westerners, opened new mission stations, and endured countless hardships such as malaria, blackwater fever, and three times loss of all her goods due to fire. Early in Doering’s missionary career, she received the bantu name “Malembe,” meaning “peace.”<ref>Doering, Alma, His Way Out (Germantown,Pa:Office of the Unevangelized, 1940), p. 57.</ref> Missionaries to the Democratic Republic of Congo recall that she is still remembered there as somewhat of a legend.<ref>Interview with Lorella Rouster, former missionary to Congo, Every Child Ministries, Sept. 5, 2015</ref> She also had a profound influence on other missionaries, such as William Sheppard, an African-American missionary doctor.<ref>"Historical Riddle", Beyond Ourselves, Nov. 2012, "Congo--100 Years" http://www.mennonitemission.net/Stories/BeyondOurselves/Congo/Pages/HistoricalRiddle Accessed October 8, 2015</ref>Missionary Joanne Kroeker traveled with Doering on her last missionary voyage. She wrote that on "Novemver 4, 1938, I boarded the S.S. Elizabethville with Miss Doering, Miss Runkelberger, Dr. and Mrs. Laban Smith with their children Junior and Phyllis..."<ref>Joanne Kroeker, Shiny Shoes on Dusty Paths Vol 1, Destiny Image Publishers, October 1, 1995)</ref> Dunkelberger had previously traveled with Doering and written about their experiences.<ref>Stella C. Dunkelberger, Crossing Africa in a Missionary Way, The Mission Offices, 1935).</ref>

===Founding of Unevangelized Tribes Mission===

Doering is best remembered as founder of the Unevangelized Tribes Mission (UTM) and its field secretary for many years. Doering was international and interdenominational in her views. She spent time speaking in several countries of Europe as well as the United States, so much so that she was (mistakenly) called by one writer a “Swiss Pentecostal.”<ref>Eric Nelson, Newburg, The Pentecostal Mission in Palestine 1906-1948, Dissertation for Regent University, February 2008</ref> He quotes an article she wrote while living in St. Croix, Switzerland<ref>Anderson, Allan Heaton, To The Ends of the Earth: Pentecostalism and the Transformation of World Christianity, Oxford University Press, 2013</ref>for a Pentecostal magazine.<ref>Doering, Alma, “Those Frustrated Calls to Ministry—Are They Divine?”, Confidence, February 1914, p. 32</ref>

Technically and officially she was a Lutheran<ref>Klaus Fiedler, History of Faith Missions,PUBLISHER, 1994, p. 52</ref>, but she was sent to Congo first by a Swedish missionary society and then by the Defenseless Mennonites.<ref>”Stepping Stones—The Journey of the Mennonite Church in Congo, Congo—100 Years http://www.mennonitemission.net/SiteCollectionDocuments/Stories/BeyondOurselves/Congo/BL.BYO.Congo.SteppingStones.pdf </ref>She was described by another author as “A Mennonite missionary with holiness sympathies.”<ref>Robison, James, Divine Healing:The Years of Expansion, 1906-1930 (Eugene,OR:Pickwick Publishers, 2014). P.49</ref> She was also influenced by the Pentecostal movement, apparently following an experience she had while attending the Sunderland Convention in the UK in 1908. Donald McGee relates that she testified in that meeting to recognizing a “unknown tongue” spoken there as a warning in the Kifioti tribal language with which she was familiar, and she said that the “interpretation” was given correctly.<ref>Revival Library Online “Wind and Fire”, http://www.revival-library.org/index.php/catalogues-menu/pentecostal/wind-and-fire The same event is related in McGee’s book The Pentecostal Movement—A Short History, n.p., n.d</ref> Following this experience, Doering wrote frequently for Pentecostal publications, but also spoke at major Mennonite Conferences.<Ref>Global Anabaptist Mennonite Encyclopedia Online http://www.gameo.org/index.php?title=Doering, _Alma_(1878-1959) Accessed October 23, 2015.</ref> Never one to be tied down by any one single Christian group, Doering tried to steer the Congo Inland Mission in the same interdenominational direction. Conflicts with the mission board over this issue eventually led Doering to resign in 1925<ref>Snyder, C. Arnold, and Lapp, John Allen, A Global Mennonite History: Africa (Pandora Press, 2003), p. 84.</ref> and found the Unevangelized Tribes Mission the following year, 1926.

A map published in 1939 by the mission shows nine mission stations the full length of the southeastern part of the Bandundu Region (now Bandundu Province). It stated that the aim of the UTM is to “occupy fields not touched by other missions,” and claimed work in eleven tribes, with beginnings in three others.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p. 16.</ref> The official organ of the mission was “The Unevangelized”.<ref>Doering, Alma, His Way Out, (Germantown, PA:Office of the Unevangelized, 1940) p. 57</ref> The UTM was eventually absorbed by the Africa Inter-Mennonite Mission and other missions.<ref>"Congo Mission News, 1959, Zaire Church News, Vol. 185-206, p. 21.</ref><ref>Cornelius Dyck & Dennis D. Martin, The Mennonite Encyclopedia, (Mennonite Brethren Publishing House, 1990).</ref>

===Missions promoter and recruiter===
In both her writings and in her multitude of speaking opportunities<ref>"Mission Worker Speaks Sunday" The Evening Independent, April 24, 1937. Picture of news clip accessible at http://www.auspostalhistory.com/articles/1923.php.</ref><ref>Willard E Cassel & Richard E Taylor,"Edgewood Camp Meeting:Research & Remembrances. Mentions addresses by Doering. Accessible at http://www.bfhistory.org/edgewood.htm</ref><ref>"Recent Special Speakers," Moody Bible Institute of Chicago, MBI Monthly, Vol. 22, No. 1, Sept, 1921</ref>Doering constantly pleaded for more missionaries to join the work. She figured that she was responsible for recruiting over 100 missionaries.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p.13.</ref>One Mennonite church in Steinbech, OH credits their missionary vision to Doering, then working with Africa Inland Mission, speaking at that church in 1910.<ref>Gospel Tidings, 1987-1990, Vols 27-30, Evangelical Mennonite Brethren Conference, 1987</ref>The Mennonite Central Committee, too, has credited the strong missionary addresses given by her and by Charles E. Hurlburt with their decision to start mission work in Africa.<ref>Cornelius H Wedel, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref>Even the time she was forced to spend in Europe bore fruit and yielded new missionary candidates.<ref>William B. Weaver, Thirty-Five Years in Congo (Congo Inland Mission, 1945)</ref> Unevangelized Tribes Mission, which she helped to found and under which she served many of her years in Congo, had a policy of never taking an offering or directly asking for funds, but Doering certainly did everything under her power to promote the work. One of her pamphlets lists “what could be done” for certain amounts, and the pamphlets were sold to help support the work.<ref>Doering, Alma, His Way Out, p. 57-58 as one example.</ref> In one of her books, she wrote accounts of the work geared to whetting interest in missions, appealed for more missionaries, told of creative ways Christians in several countries were supporting missions, and even gave lists of items mission stations could use in their ministries along with directions for packing them.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which?, (Cleveland,OH:"Malembe" Publisher, 1916.</ref>She raised over 1.5 million dollars for missions during her lifetime.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p.45</ref> She was a frequent missionary speaker. The newspaper of Hope College in 1922 described her as “full of the message.”<ref>The Anchor, February 15, 1922</ref>

===Missions strategist===
Doering also used those same opportunities to promote certain strategies of mission, based on Scripture and on her experiences in Congo, and argued for a re-interpretation of certain popular conceptions of the day concerning missions. She argued for sending a few missionaries to every tribe rather than sending many to a few tribes and for occupying strategic points and key tribes on trade routes that could in turn reach many other tribes, as well as for bringing the Gospel to a tribe and then leaving the remaining evangelization and development work to the local churches established there.<ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p. 9-10, p.21, p.31, p. 36-37.</ref>

===Linguistic and Translation Work in African Languages===

Although not a trained linguist, Doering showed unusual linguistic ability. She learned and reduced to writing eight African languages, and was also fluent in several European languages.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p. 45</ref> She translated several books of the Bible into tribal languages, which were later used by the British and American Bible Societies in the production of tribal New Testaments.<ref>http://www.zoominfo.com/p/Alma-Doering/151945255</ref><ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p.40.</ref>

===Founding of D&D Missionary Homes, 1949===

Doering was the founding visionary behind D&D Missionary Homes. After health problems prevented her from active service in Congo, she spent more energy in calling other Christians to help in the work. In 1929 she met Stella Dunkelberger at a New Jersey Bible Conference after speaking about the need for missionaries to have a home while on furlough and after retirement. Stella had been associated with the D.M. Stearns Missionary Fund in Germantown, PA. that had a couple of apartments used for missionaries on furlough. The two became immediate friends, and Doering moved into a Stearns apartment. The two made a final trip to Congo in 1938. Recurring strokes forced Doering's resignation from Unevangelized Tribes Mission in 1948,<ref>Marjorie Creamer, Times Religion Writer, "Writer Provides a Restful Haven", St. Petersburg Times, July 1, 1967, p. 45.</ref> and in 1949 she and Dunkelberger joined talents to found D&D (for Doering and Dunkelberger) Missionary Homes in St. Petersburg, FL.<ref>Laurie Lindeman, "Missionaries Caring for One Another", St. Petersburg Times, May 17, 1975, p. 40.</ref> They continued to live in Germanstown, traveling frequently to St. Petersburg to oversee the missionary homes there. D&D started with one 12’x12’ cabin, but has grown to more than 50 homes on seven acres of property in 2015, and now includes a ministry to single mothers called “Next Step Village.”<ref>http://www.nextstepvillage.com/our-history.html Accessed October 9, 2015</ref>

After the death of Dunkelburger in 1953, Doering moved to D&D homes herself.

==Death==

Doering died quietly on July 12, 1959 in her favorite rocking chair at D&D Missionary Homes in St. Petersburg, FL. She was 81.<ref>"Mennonite Weekly Review" Obituary: 27 Aug 1959, p. 5.</ref><ref>"Congo Mission News 1959: Zaire Church News, Vol. 185-206, p. 21.</ref><ref>"Alma Doering, Ex-Missionary, Dies at 81, St. Petersburg Times, July 13, 1959</ref>

==Publications==

41 articles authored by Alma Doering were published in 1912 and 1913 in the Pentecostal magazines “Confidence” and “Latter Rain Evangel” (archived and accessible at www.IFPHC.org.

“Leopard Spots or God’s Masterpiece—Which?”
(Cleveland, OH: Evangel Publishing House, “Malembe” Publisher, c. 1916)

“Ups and Downs in Africa: A Thrilling Account of a Survey Trip by Misses Alma E Doering and Daisy Forel through Unevangelized Tribes in the Belgian Congo”, 192? www.IFPH.org

“Vision Victorious—Opening the Door to a Challenge”, Germantown, PA: Unevangelized Tribes Mission, 1939.

“His Way Out”, Germantown, PA: Office of the Unevangelized, 1940.

==Categories==

[[Category:Christian missions]]
[[Category:Christian missionaries]]

==References==

Missions

2015-11-12T19:43:30Z

Musoniki: Expand definition of missions

'''Missions''' are efforts to spread religion, as well as organizations whose main purpose is doing so.

==Christian Missions==
Jesus Christ ordered his disciples go forth and teach all nations (Matt. 28:19); Christian missions are the response to this command. The history of missions is, to a large extent, the history of the spread and growth Christianity from its origins in the Holy Land, to the [[Roman Empire]], Europe and beyond.

===Roman Empire===
[[File:Paul mission2.jpg|thumb|330px]]

The ''[[Acts of the Apostles]]'', written by [[Saint Paul]], is the chronicle of the first Christian missions.

Thanks to Paul and other aposltes, the church spread until by 100 AD it reached most of the great Mediterranean cities; the rural areas remained pagan. By 300 AD Christianity was a dominant force in the Greek-speaking reals on the eastern half of the Roman Empire. In 313 AD it was proclaimed an official religion of the Roman Empire. By 400 AD it had extended as far as India in the east and Ireland in the west. The following centuries saw the expansion of the church into northern Europe, and the evangelization of Germany and Scandinavia continued through the early medieval period.

===Barbarian invasions===
Wave after wave of Barbarian invasions hiot the western half of the Roman Empire after 400 AD. Each in turn was converted to Christianity.
[[File:Xian-700ad.jpg|thumb|420px]]
==Europe==
===England===
Saint Augustine of (died 604), was "the Apostle of England" and was the first archbishop of Canterbury. he was an Italian monk sent along with 30 other monks in 596 to convert the Anglo-Saxons. King [[Aethelbert]], who had married a Christian, allowed them to preach, and to establish a church. Augustine freely adapted local pagan customs to Christianity. His policy was to preserve pagan temples and to destroy only the idols, transforming pagan rites and customs into Christian practices whenever possible.<ref> Margaret Deanesely, ''Augustine of Canterbury'' (1964)</ref>
===Ireland===
[[Saint Patrick]] (389-461 AD)was born in Roman Britain and, at the age of 16, was captured and sold into slavery in Ireland. He escaped and decided to convert the Irish to Christianity. He studied and was ordained in Gaul (France), was ordained a bishop (432) and set out for Ireland.

Although opposed by pagan priests of the indigenous religion, Patrick secured toleration for Christians and, through active preaching, made important converts among the royal families. He developed a native clergy, fostered the growth of monasticism, established dioceses, and held church councils.<ref> E. A. Thompson, ''Who was Saint Patrick?'' (1999) [http://books.google.com/books?id=jee3ivfHtHsC&printsec=frontcover#PPR5,M1 excerpt and text search]</ref>

==Other religions==
===Judaism===
[[Judaism]] sponsored missionary work in the early Roman empire. Jews came to think of their God not merely as a national deity but as the ruler of all humankind. Though Israel was his chosen people, God had a plan to benefit all people through them. Israel was to be the "suffering servant," whose sorrows would be a blessing to all humanity. The destruction of Jersualem by Titus in 70 AD dealt a major blow. Missionary activity largely ended after Emperor [[Hadrian]] crushed the Jewish rebellion in 131 AD and dispersed the Jewish residents of Palestine.
==See also==
* [[First Great Awakening]]
* [[Second Great Awakening]]
* [[Third Great Awakening]]
* [[Adiabene]]

==Further reading==
* Anderson Gerald H. ''Biographical Dictionary of Christian Missions'' (1999), 854pp; comprehensive coverage of 2400 missionaries [http://www.amazon.com/Biographical-Dictionary-Christian-Missions-Anderson/dp/0802846807/ref=sid_dp_dp excerpt and text search]
* [[Kenneth Scott Latourette]], ''A History of the Expansion of Christianity'' (7 vol 1937-45), the great narrative history
* Neill, Stephen,and Owen Chadwick. ''History of Christian Missions'' (2nd ed. 1991) [http://www.amazon.com/History-Christian-Missions-Second-Church/dp/0140137637/ref=sr_1_2?ie=UTF8&s=books&qid=1243510949&sr=1-2 excerpt and text search]
* Robert, Dana. ''Christian Mission: How Christianity Became a World Religion'' (2009) brif summary [http://www.amazon.com/Christian-Mission-Christianity-Blackwell-Histories/dp/0631236201/ref=sr_1_10?ie=UTF8&s=books&qid=1243510949&sr=1-10 excerpt and text search]
* Shenk, Wilbert R., ed. ''North American Foreign Missions, 1810-1914: Theology, Theory, and Policy'' (2004) 349pp important essays by scholars [http://www.amazon.com/North-American-Foreign-Missions-1810-1914/dp/0802824854/ref=sip_rech_dp_5 excerpt and text search]

====references====
<references/>
[[Category:Christianity]]
[[Category:Christian History]]
[[Category:Religion]]
[[Category:Missionaries]]

Talk:Every Child Ministries

2015-11-12T19:29:03Z

Musoniki: Request for help with pictures

I am trying to upload the logo of Every Child Ministries and some pictures of their work, with the permission of the organization. Can someone please advise me how to proceed? Thank you very much.
[[User:Musoniki|Musoniki]] ([[User talk:Musoniki|talk]]) 14:29, 12 November 2015 (EST)

Talk:Alma Doering

2015-11-12T19:26:51Z

Musoniki: Request for help with picture

I am trying to upload a picture of Alma Doering which I have on my computer. It was scanned from her book, "Leopard Spots or God's Masterpiece--Which?" published in 1916, and therefore in the public domain. Can someone please advise me how to do this? Thank you. [[User:Musoniki|Musoniki]] ([[User talk:Musoniki|talk]]) 14:26, 12 November 2015 (EST)

Alma Doering

2015-11-12T19:19:33Z

Musoniki: change wording

[[Image:Congo for Christ, Alma E. Doering.jpg|right|thumb|744px|Alma Doering]]

==Early Life and Education==
'''Alma Doering''' was born in 1878 in Chicago to German Lutheran immigrants. Her father, William,<ref>Global Anabaptist Mennonite Encyclopedia Online, Doering, Alma http://gameo.org/index.php?title=Doering, Alma Accessed October 20, 2015.</ref> was a Civil War veteran and her paternal grandfather one of the early settlers of Chicago.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com. http://www.zoominfo.com/p/Alma-Doering/1519452500 Accessed October 27, 2015.</ref> Her mother, born in Germany, lost both parents by age eleven. Her faith was ridiculed and restricted by the foster family who took her in, and she eventually immigrated to America in search of religious freedom. According to Doering’s writings, her mother was very influential in her life.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https://ifphc.org on October 6, 2015.</ref> At least three children were born to the family, but two died in childhood within a single year.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https.://ifphc.org on October 6, 2015</ref> Alma’s brother, Edward Doering, who lived in Cleveland, Ohio, supported her missionary work.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which? (Cleveland, OH:"Malembe" Publisher, Evangel Publishing House, 1916), p.10</ref>

Alma came to personal salvation at age nine. She began teaching Sunday school at age thirteen, and by sixteen was teaching several classes in two Sunday schools.<ref>Alma Doering | Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 8, 2015</ref>

Alma attended and graduated from the Moody Bible Institute in Chicago. While she was there, at age 18, she felt a call to full time service, and specifically to what she described as “the unevangelized tribes of Africa.”<ref>Doering, Alma, Vision Victorious,(Germantown, PA:Office of the Unevangelized, 1940), p. 16</ref> Following this, she began speaking of her faith to everyone she met everywhere, and turned over her jewelry and other perceived luxuries to a mission society for sale.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p. 40.</ref>

On her way to her first term in what was then the Congo Free State, she took six months of Red Cross nurse’s training, especially in tropical diseases, in Europe.<ref>Alma Doering |Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 1, 2015</ref>

==Missionary Career==

===Early Ministry Before Congo===

Doering began her missionary work in 1898 in Chicago<ref>Estes, Steven R. "Doering, Alma (1878-1959)" Global Anabaptist Mennonite Encyclopedia Online. 1990. Web. 9 Oct 2015 http://gameo.org/index.php?title=Doering,_Alma(1878-1959)&oldid=123729.</ref> in the slums of the south side.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 15, 2015)</ref>
She soon continued on as one of the first missionaries to Native American reservations and lumber camps in northern Wisconsin & Upper Michigan, serving as a deaconess from Bethany Deaconess Home in Brooklyn, NY,<ref>Estes, Steven R. "Doering, Alma (1878-1959)," Global Anabaptist Mennonite Encyclopedia Onlinfe, 1990. Web. 0 October 2015</ref> and working with Dr. & Mrs. J. O. Buswell, Sr.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p.16.</ref>

===Pioneer work in the Congo Free State===

Although she also worked briefly in Kenya, most of Doering’s missionary work was done in what was then the Congo Free State (now Democratic Republic of Congo), from 1901 to 1938. Working first under the Swedish Mission Society,<ref>Cornelius H Wedel, Late Professor at Bethel College, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref> then under Congo Inland Mission<ref>"Stepping Stones--The Journey of the Mennonite Church in Congo. http://www.mennonitemission.het/SiteCollectionDocuments/Stories/BeyondOurselves/Cono/DL.BYO.Congo.SteppingStones.pdf</ref> and finally under Unevangelized Tribes Mission which she helped to found, Doering walked into interior areas where no roads yet existed and served many tribes, surveying areas unexplored by westerners, opened new mission stations, and endured countless hardships such as malaria, blackwater fever, and three times loss of all her goods due to fire. Early in Doering’s missionary career, she received the bantu name “Malembe,” meaning “peace.”<ref>Doering, Alma, His Way Out (Germantown,Pa:Office of the Unevangelized, 1940), p. 57.</ref> Missionaries to the Democratic Republic of Congo recall that she is still remembered there as somewhat of a legend.<ref>Interview with Lorella Rouster, former missionary to Congo, Every Child Ministries, Sept. 5, 2015</ref> She also had a profound influence on other missionaries, such as William Sheppard, an African-American missionary doctor.<ref>"Historical Riddle", Beyond Ourselves, Nov. 2012, "Congo--100 Years" http://www.mennonitemission.net/Stories/BeyondOurselves/Congo/Pages/HistoricalRiddle Accessed October 8, 2015</ref>Missionary Joanne Kroeker traveled with Doering on her last missionary voyage. She wrote that on "Novemver 4, 1938, I boarded the S.S. Elizabethville with Miss Doering, Miss Runkelberger, Dr. and Mrs. Laban Smith with their children Junior and Phyllis..."<ref>Joanne Kroeker, Shiny Shoes on Dusty Paths Vol 1, Destiny Image Publishers, October 1, 1995)</ref> Dunkelberger had previously traveled with Doering and written about their experiences.<ref>Stella C. Dunkelberger, Crossing Africa in a Missionary Way, The Mission Offices, 1935).</ref>

===Founding of Unevangelized Tribes Mission===

Doering is best remembered as founder of the Unevangelized Tribes Mission (UTM) and its field secretary for many years. Doering was international and interdenominational in her views. She spent time speaking in several countries of Europe as well as the United States, so much so that she was (mistakenly) called by one writer a “Swiss Pentecostal.”<ref>Eric Nelson, Newburg, The Pentecostal Mission in Palestine 1906-1948, Dissertation for Regent University, February 2008</ref> He quotes an article she wrote while living in St. Croix, Switzerland<ref>Anderson, Allan Heaton, To The Ends of the Earth: Pentecostalism and the Transformation of World Christianity, Oxford University Press, 2013</ref>for a Pentecostal magazine.<ref>Doering, Alma, “Those Frustrated Calls to Ministry—Are They Divine?”, Confidence, February 1914, p. 32</ref>

Technically and officially she was a Lutheran<ref>Klaus Fiedler, History of Faith Missions,PUBLISHER, 1994, p. 52</ref>, but she was sent to Congo first by a Swedish missionary society and then by the Defenseless Mennonites.<ref>”Stepping Stones—The Journey of the Mennonite Church in Congo, Congo—100 Years http://www.mennonitemission.net/SiteCollectionDocuments/Stories/BeyondOurselves/Congo/BL.BYO.Congo.SteppingStones.pdf </ref>She was described by another author as “A Mennonite missionary with holiness sympathies.”<ref>Robison, James, Divine Healing:The Years of Expansion, 1906-1930 (Eugene,OR:Pickwick Publishers, 2014). P.49</ref> She was also influenced by the Pentecostal movement, apparently following an experience she had while attending the Sunderland Convention in the UK in 1908. Donald McGee relates that she testified in that meeting to recognizing a “unknown tongue” spoken there as a warning in the Kifioti tribal language with which she was familiar, and she said that the “interpretation” was given correctly.<ref>Revival Library Online “Wind and Fire”, http://www.revival-library.org/index.php/catalogues-menu/pentecostal/wind-and-fire The same event is related in McGee’s book The Pentecostal Movement—A Short History, n.p., n.d</ref> Following this experience, Doering wrote frequently for Pentecostal publications, but also spoke at major Mennonite Conferences.<Ref>Global Anabaptist Mennonite Encyclopedia Online http://www.gameo.org/index.php?title=Doering, _Alma_(1878-1959) Accessed October 23, 2015.</ref> Never one to be tied down by any one single Christian group, Doering tried to steer the Congo Inland Mission in the same interdenominational direction. Conflicts with the mission board over this issue eventually led Doering to resign in 1925<ref>Snyder, C. Arnold, and Lapp, John Allen, A Global Mennonite History: Africa (Pandora Press, 2003), p. 84.</ref> and found the Unevangelized Tribes Mission the following year, 1926.

A map published in 1939 by the mission shows nine mission stations the full length of the southeastern part of the Bandundu Region (now Bandundu Province). It stated that the aim of the UTM is to “occupy fields not touched by other missions,” and claimed work in eleven tribes, with beginnings in three others.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p. 16.</ref> The official organ of the mission was “The Unevangelized”.<ref>Doering, Alma, His Way Out, (Germantown, PA:Office of the Unevangelized, 1940) p. 57</ref> The UTM was eventually absorbed by the Africa Inter-Mennonite Mission and other missions.<ref>"Congo Mission News, 1959, Zaire Church News, Vol. 185-206, p. 21.</ref><ref>Cornelius Dyck & Dennis D. Martin, The Mennonite Encyclopedia, (Mennonite Brethren Publishing House, 1990).</ref>

===Missions promoter and recruiter===
In both her writings and in her multitude of speaking opportunities<ref>"Mission Worker Speaks Sunday" The Evening Independent, April 24, 1937. Picture of news clip accessible at http://www.auspostalhistory.com/articles/1923.php.</ref><ref>Willard E Cassel & Richard E Taylor,"Edgewood Camp Meeting:Research & Remembrances. Mentions addresses by Doering. Accessible at http://www.bfhistory.org/edgewood.htm</ref><ref>"Recent Special Speakers," Moody Bible Institute of Chicago, MBI Monthly, Vol. 22, No. 1, Sept, 1921</ref>Doering constantly pleaded for more missionaries to join the work. She figured that she was responsible for recruiting over 100 missionaries.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p.13.</ref>One Mennonite church in Steinbech, OH credits their missionary vision to Doering, then working with Africa Inland Mission, speaking at that church in 1910.<ref>Gospel Tidings, 1987-1990, Vols 27-30, Evangelical Mennonite Brethren Conference, 1987</ref>The Mennonite Central Committee, too, has credited the strong missionary addresses given by her and by Charles E. Hurlburt with their decision to start mission work in Africa.<ref>Cornelius H Wedel, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref>Even the time she was forced to spend in Europe bore fruit and yielded new missionary candidates.<ref>William B. Weaver, Thirty-Five Years in Congo (Congo Inland Mission, 1945)</ref> Unevangelized Tribes Mission, which she helped to found and under which she served many of her years in Congo, had a policy of never taking an offering or directly asking for funds, but Doering certainly did everything under her power to promote the work. One of her pamphlets lists “what could be done” for certain amounts, and the pamphlets were sold to help support the work.<ref>Doering, Alma, His Way Out, p. 57-58 as one example.</ref> In one of her books, she wrote accounts of the work geared to whetting interest in missions, appealed for more missionaries, told of creative ways Christians in several countries were supporting missions, and even gave lists of items mission stations could use in their ministries along with directions for packing them.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which?, (Cleveland,OH:"Malembe" Publisher, 1916.</ref>She raised over 1.5 million dollars for missions during her lifetime.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p.45</ref> She was a frequent missionary speaker. The newspaper of Hope College in 1922 described her as “full of the message.”<ref>The Anchor, February 15, 1922</ref>

===Missions strategist===
Doering also used those same opportunities to promote certain strategies of mission, based on Scripture and on her experiences in Congo, and argued for a re-interpretation of certain popular conceptions of the day concerning missions. She argued for sending a few missionaries to every tribe rather than sending many to a few tribes and for occupying strategic points and key tribes on trade routes that could in turn reach many other tribes, as well as for bringing the Gospel to a tribe and then leaving the remaining evangelization and development work to the local churches established there.<ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p. 9-10, p.21, p.31, p. 36-37.</ref>

===Linguistic and Translation Work in African Languages===

Although not a trained linguist, Doering showed unusual linguistic ability. She learned and reduced to writing eight African languages, and was also fluent in several European languages.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p. 45</ref> She translated several books of the Bible into tribal languages, which were later used by the British and American Bible Societies in the production of tribal New Testaments.<ref>http://www.zoominfo.com/p/Alma-Doering/151945255</ref><ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p.40.</ref>

===Founding of D&D Missionary Homes, 1949===

Doering was the founding visionary behind D&D Missionary Homes. After health problems prevented her from active service in Congo, she spent more energy in calling other Christians to help in the work. In 1929 she met Stella Dunkelberger at a New Jersey Bible Conference after speaking about the need for missionaries to have a home while on furlough and after retirement. Stella had been associated with the D.M. Stearns Missionary Fund in Germantown, PA. that had a couple of apartments used for missionaries on furlough. The two became immediate friends, and Doering moved into a Stearns apartment. The two made a final trip to Congo in 1938. Recurring strokes forced Doering's resignation from Unevangelized Tribes Mission in 1948,<ref>Marjorie Creamer, Times Religion Writer, "Writer Provides a Restful Haven", St. Petersburg Times, July 1, 1967, p. 45.</ref> and in 1949 she and Dunkelberger joined talents to found D&D (for Doering and Dunkelberger) Missionary Homes in St. Petersburg, FL.<ref>Laurie Lindeman, "Missionaries Caring for One Another", St. Petersburg Times, May 17, 1975, p. 40.</ref> They continued to live in Germanstown, traveling frequently to St. Petersburg to oversee the missionary homes there. D&D started with one 12’x12’ cabin, but has grown to more than 50 homes on seven acres of property in 2015, and now includes a ministry to single mothers called “Next Step Village.”<ref>http://www.nextstepvillage.com/our-history.html Accessed October 9, 2015</ref>

After the death of Dunkelburger in 1953, Doering moved to D&D homes herself.

==Death==

Doering died quietly on July 12, 1959 in her favorite rocking chair at D&D Missionary Homes in St. Petersburg, FL. She was 81.<ref>"Mennonite Weekly Review" Obituary: 27 Aug 1959, p. 5.</ref><ref>"Congo Mission News 1959: Zaire Church News, Vol. 185-206, p. 21.</ref><ref>"Alma Doering, Ex-Missionary, Dies at 81, St. Petersburg Times, July 13, 1959</ref>

==Publications==

41 articles authored by Alma Doering were published in 1912 and 1913 in the Pentecostal magazines “Confidence” and “Latter Rain Evangel” (archived and accessible at www.IFPHC.org.

“Leopard Spots or God’s Masterpiece—Which?”
(Cleveland, OH: Evangel Publishing House, “Malembe” Publisher, c. 1916)

“Ups and Downs in Africa: A Thrilling Account of a Survey Trip by Misses Alma E Doering and Daisy Forel through Unevangelized Tribes in the Belgian Congo”, 192? www.IFPH.org

“Vision Victorious—Opening the Door to a Challenge”, Germantown, PA: Unevangelized Tribes Mission, 1939.

“His Way Out”, Germantown, PA: Office of the Unevangelized, 1940.

==Categories==
[[Christian missions]] [[Christian missionaries]]

==References==

Alma Doering

2015-11-12T19:17:01Z

Musoniki: Trying to add picture

[[Image:Congo for Christ, Alma E. Doering.jpg|right|thumb|744px|Alma Doering]]

==Early Life and Education==
'''Alma Doering''' was born in Chicago to German Lutheran immigrants. Her father, William,<ref>Global Anabaptist Mennonite Encyclopedia Online, Doering, Alma http://gameo.org/index.php?title=Doering, Alma Accessed October 20, 2015.</ref> was a Civil War veteran and her paternal grandfather one of the early settlers of Chicago.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com. http://www.zoominfo.com/p/Alma-Doering/1519452500 Accessed October 27, 2015.</ref> Her mother, born in Germany, lost both parents by age eleven. Her faith was ridiculed and restricted by the foster family who took her in, and she eventually immigrated to America in search of religious freedom. According to Doering’s writings, her mother was very influential in her life.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https://ifphc.org on October 6, 2015.</ref> At least three children were born to the family, but two died in childhood within a single year.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https.://ifphc.org on October 6, 2015</ref> Alma’s brother, Edward Doering, who lived in Cleveland, Ohio, supported her missionary work.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which? (Cleveland, OH:"Malembe" Publisher, Evangel Publishing House, 1916), p.10</ref>

Alma decided to make her mother’s Christian faith her own at age nine. She began teaching Sunday school at age thirteen, and by sixteen was teaching several classes in two Sunday schools.<ref>Alma Doering | Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 8, 2015</ref>

Alma attended and graduated from the Moody Bible Institute in Chicago. While she was there, at age 18, she felt a call to full time service, and specifically to what she described as “the unevangelized tribes of Africa.”<ref>Doering, Alma, Vision Victorious,(Germantown, PA:Office of the Unevangelized, 1940), p. 16</ref> Following this, she began speaking of her faith to everyone she met everywhere, and turned over her jewelry and other perceived luxuries to a mission society for sale.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p. 40.</ref>

On her way to her first term in what was then the Congo Free State, she took six months of Red Cross nurse’s training, especially in tropical diseases, in Europe.<ref>Alma Doering |Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 1, 2015</ref>

==Missionary Career==

===Early Ministry Before Congo===

Doering began her missionary work in 1898 in Chicago<ref>Estes, Steven R. "Doering, Alma (1878-1959)" Global Anabaptist Mennonite Encyclopedia Online. 1990. Web. 9 Oct 2015 http://gameo.org/index.php?title=Doering,_Alma(1878-1959)&oldid=123729.</ref> in the slums of the south side.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 15, 2015)</ref>
She soon continued on as one of the first missionaries to Native American reservations and lumber camps in northern Wisconsin & Upper Michigan, serving as a deaconess from Bethany Deaconess Home in Brooklyn, NY,<ref>Estes, Steven R. "Doering, Alma (1878-1959)," Global Anabaptist Mennonite Encyclopedia Onlinfe, 1990. Web. 0 October 2015</ref> and working with Dr. & Mrs. J. O. Buswell, Sr.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p.16.</ref>

===Pioneer work in the Congo Free State===

Although she also worked briefly in Kenya, most of Doering’s missionary work was done in what was then the Congo Free State (now Democratic Republic of Congo), from 1901 to 1938. Working first under the Swedish Mission Society,<ref>Cornelius H Wedel, Late Professor at Bethel College, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref> then under Congo Inland Mission<ref>"Stepping Stones--The Journey of the Mennonite Church in Congo. http://www.mennonitemission.het/SiteCollectionDocuments/Stories/BeyondOurselves/Cono/DL.BYO.Congo.SteppingStones.pdf</ref> and finally under Unevangelized Tribes Mission which she helped to found, Doering walked into interior areas where no roads yet existed and served many tribes, surveying areas unexplored by westerners, opened new mission stations, and endured countless hardships such as malaria, blackwater fever, and three times loss of all her goods due to fire. Early in Doering’s missionary career, she received the bantu name “Malembe,” meaning “peace.”<ref>Doering, Alma, His Way Out (Germantown,Pa:Office of the Unevangelized, 1940), p. 57.</ref> Missionaries to the Democratic Republic of Congo recall that she is still remembered there as somewhat of a legend.<ref>Interview with Lorella Rouster, former missionary to Congo, Every Child Ministries, Sept. 5, 2015</ref> She also had a profound influence on other missionaries, such as William Sheppard, an African-American missionary doctor.<ref>"Historical Riddle", Beyond Ourselves, Nov. 2012, "Congo--100 Years" http://www.mennonitemission.net/Stories/BeyondOurselves/Congo/Pages/HistoricalRiddle Accessed October 8, 2015</ref>Missionary Joanne Kroeker traveled with Doering on her last missionary voyage. She wrote that on "Novemver 4, 1938, I boarded the S.S. Elizabethville with Miss Doering, Miss Runkelberger, Dr. and Mrs. Laban Smith with their children Junior and Phyllis..."<ref>Joanne Kroeker, Shiny Shoes on Dusty Paths Vol 1, Destiny Image Publishers, October 1, 1995)</ref> Dunkelberger had previously traveled with Doering and written about their experiences.<ref>Stella C. Dunkelberger, Crossing Africa in a Missionary Way, The Mission Offices, 1935).</ref>

===Founding of Unevangelized Tribes Mission===

Doering is best remembered as founder of the Unevangelized Tribes Mission (UTM) and its field secretary for many years. Doering was international and interdenominational in her views. She spent time speaking in several countries of Europe as well as the United States, so much so that she was (mistakenly) called by one writer a “Swiss Pentecostal.”<ref>Eric Nelson, Newburg, The Pentecostal Mission in Palestine 1906-1948, Dissertation for Regent University, February 2008</ref> He quotes an article she wrote while living in St. Croix, Switzerland<ref>Anderson, Allan Heaton, To The Ends of the Earth: Pentecostalism and the Transformation of World Christianity, Oxford University Press, 2013</ref>for a Pentecostal magazine.<ref>Doering, Alma, “Those Frustrated Calls to Ministry—Are They Divine?”, Confidence, February 1914, p. 32</ref>

Technically and officially she was a Lutheran<ref>Klaus Fiedler, History of Faith Missions,PUBLISHER, 1994, p. 52</ref>, but she was sent to Congo first by a Swedish missionary society and then by the Defenseless Mennonites.<ref>”Stepping Stones—The Journey of the Mennonite Church in Congo, Congo—100 Years http://www.mennonitemission.net/SiteCollectionDocuments/Stories/BeyondOurselves/Congo/BL.BYO.Congo.SteppingStones.pdf </ref>She was described by another author as “A Mennonite missionary with holiness sympathies.”<ref>Robison, James, Divine Healing:The Years of Expansion, 1906-1930 (Eugene,OR:Pickwick Publishers, 2014). P.49</ref> She was also influenced by the Pentecostal movement, apparently following an experience she had while attending the Sunderland Convention in the UK in 1908. Donald McGee relates that she testified in that meeting to recognizing a “unknown tongue” spoken there as a warning in the Kifioti tribal language with which she was familiar, and she said that the “interpretation” was given correctly.<ref>Revival Library Online “Wind and Fire”, http://www.revival-library.org/index.php/catalogues-menu/pentecostal/wind-and-fire The same event is related in McGee’s book The Pentecostal Movement—A Short History, n.p., n.d</ref> Following this experience, Doering wrote frequently for Pentecostal publications, but also spoke at major Mennonite Conferences.<Ref>Global Anabaptist Mennonite Encyclopedia Online http://www.gameo.org/index.php?title=Doering, _Alma_(1878-1959) Accessed October 23, 2015.</ref> Never one to be tied down by any one single Christian group, Doering tried to steer the Congo Inland Mission in the same interdenominational direction. Conflicts with the mission board over this issue eventually led Doering to resign in 1925<ref>Snyder, C. Arnold, and Lapp, John Allen, A Global Mennonite History: Africa (Pandora Press, 2003), p. 84.</ref> and found the Unevangelized Tribes Mission the following year, 1926.

A map published in 1939 by the mission shows nine mission stations the full length of the southeastern part of the Bandundu Region (now Bandundu Province). It stated that the aim of the UTM is to “occupy fields not touched by other missions,” and claimed work in eleven tribes, with beginnings in three others.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p. 16.</ref> The official organ of the mission was “The Unevangelized”.<ref>Doering, Alma, His Way Out, (Germantown, PA:Office of the Unevangelized, 1940) p. 57</ref> The UTM was eventually absorbed by the Africa Inter-Mennonite Mission and other missions.<ref>"Congo Mission News, 1959, Zaire Church News, Vol. 185-206, p. 21.</ref><ref>Cornelius Dyck & Dennis D. Martin, The Mennonite Encyclopedia, (Mennonite Brethren Publishing House, 1990).</ref>

===Missions promoter and recruiter===
In both her writings and in her multitude of speaking opportunities<ref>"Mission Worker Speaks Sunday" The Evening Independent, April 24, 1937. Picture of news clip accessible at http://www.auspostalhistory.com/articles/1923.php.</ref><ref>Willard E Cassel & Richard E Taylor,"Edgewood Camp Meeting:Research & Remembrances. Mentions addresses by Doering. Accessible at http://www.bfhistory.org/edgewood.htm</ref><ref>"Recent Special Speakers," Moody Bible Institute of Chicago, MBI Monthly, Vol. 22, No. 1, Sept, 1921</ref>Doering constantly pleaded for more missionaries to join the work. She figured that she was responsible for recruiting over 100 missionaries.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p.13.</ref>One Mennonite church in Steinbech, OH credits their missionary vision to Doering, then working with Africa Inland Mission, speaking at that church in 1910.<ref>Gospel Tidings, 1987-1990, Vols 27-30, Evangelical Mennonite Brethren Conference, 1987</ref>The Mennonite Central Committee, too, has credited the strong missionary addresses given by her and by Charles E. Hurlburt with their decision to start mission work in Africa.<ref>Cornelius H Wedel, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref>Even the time she was forced to spend in Europe bore fruit and yielded new missionary candidates.<ref>William B. Weaver, Thirty-Five Years in Congo (Congo Inland Mission, 1945)</ref> Unevangelized Tribes Mission, which she helped to found and under which she served many of her years in Congo, had a policy of never taking an offering or directly asking for funds, but Doering certainly did everything under her power to promote the work. One of her pamphlets lists “what could be done” for certain amounts, and the pamphlets were sold to help support the work.<ref>Doering, Alma, His Way Out, p. 57-58 as one example.</ref> In one of her books, she wrote accounts of the work geared to whetting interest in missions, appealed for more missionaries, told of creative ways Christians in several countries were supporting missions, and even gave lists of items mission stations could use in their ministries along with directions for packing them.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which?, (Cleveland,OH:"Malembe" Publisher, 1916.</ref>She raised over 1.5 million dollars for missions during her lifetime.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p.45</ref> She was a frequent missionary speaker. The newspaper of Hope College in 1922 described her as “full of the message.”<ref>The Anchor, February 15, 1922</ref>

===Missions strategist===
Doering also used those same opportunities to promote certain strategies of mission, based on Scripture and on her experiences in Congo, and argued for a re-interpretation of certain popular conceptions of the day concerning missions. She argued for sending a few missionaries to every tribe rather than sending many to a few tribes and for occupying strategic points and key tribes on trade routes that could in turn reach many other tribes, as well as for bringing the Gospel to a tribe and then leaving the remaining evangelization and development work to the local churches established there.<ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p. 9-10, p.21, p.31, p. 36-37.</ref>

===Linguistic and Translation Work in African Languages===

Although not a trained linguist, Doering showed unusual linguistic ability. She learned and reduced to writing eight African languages, and was also fluent in several European languages.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p. 45</ref> She translated several books of the Bible into tribal languages, which were later used by the British and American Bible Societies in the production of tribal New Testaments.<ref>http://www.zoominfo.com/p/Alma-Doering/151945255</ref><ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p.40.</ref>

===Founding of D&D Missionary Homes, 1949===

Doering was the founding visionary behind D&D Missionary Homes. After health problems prevented her from active service in Congo, she spent more energy in calling other Christians to help in the work. In 1929 she met Stella Dunkelberger at a New Jersey Bible Conference after speaking about the need for missionaries to have a home while on furlough and after retirement. Stella had been associated with the D.M. Stearns Missionary Fund in Germantown, PA. that had a couple of apartments used for missionaries on furlough. The two became immediate friends, and Doering moved into a Stearns apartment. The two made a final trip to Congo in 1938. Recurring strokes forced Doering's resignation from Unevangelized Tribes Mission in 1948,<ref>Marjorie Creamer, Times Religion Writer, "Writer Provides a Restful Haven", St. Petersburg Times, July 1, 1967, p. 45.</ref> and in 1949 she and Dunkelberger joined talents to found D&D (for Doering and Dunkelberger) Missionary Homes in St. Petersburg, FL.<ref>Laurie Lindeman, "Missionaries Caring for One Another", St. Petersburg Times, May 17, 1975, p. 40.</ref> They continued to live in Germanstown, traveling frequently to St. Petersburg to oversee the missionary homes there. D&D started with one 12’x12’ cabin, but has grown to more than 50 homes on seven acres of property in 2015, and now includes a ministry to single mothers called “Next Step Village.”<ref>http://www.nextstepvillage.com/our-history.html Accessed October 9, 2015</ref>

After the death of Dunkelburger in 1953, Doering moved to D&D homes herself.

==Death==

Doering died quietly on July 12, 1959 in her favorite rocking chair at D&D Missionary Homes in St. Petersburg, FL. She was 81.<ref>"Mennonite Weekly Review" Obituary: 27 Aug 1959, p. 5.</ref><ref>"Congo Mission News 1959: Zaire Church News, Vol. 185-206, p. 21.</ref><ref>"Alma Doering, Ex-Missionary, Dies at 81, St. Petersburg Times, July 13, 1959</ref>

==Publications==

41 articles authored by Alma Doering were published in 1912 and 1913 in the Pentecostal magazines “Confidence” and “Latter Rain Evangel” (archived and accessible at www.IFPHC.org.

“Leopard Spots or God’s Masterpiece—Which?”
(Cleveland, OH: Evangel Publishing House, “Malembe” Publisher, c. 1916)

“Ups and Downs in Africa: A Thrilling Account of a Survey Trip by Misses Alma E Doering and Daisy Forel through Unevangelized Tribes in the Belgian Congo”, 192? www.IFPH.org

“Vision Victorious—Opening the Door to a Challenge”, Germantown, PA: Unevangelized Tribes Mission, 1939.

“His Way Out”, Germantown, PA: Office of the Unevangelized, 1940.

==Categories==
[[Christian missions]] [[Christian missionaries]]

==References==

Alma Doering

2015-11-11T21:15:32Z

Musoniki: Biography of an early missionary to Congo

==Early Life and Education==
Alma Doering was born in Chicago to German Lutheran immigrants. Her father, William,<ref>Global Anabaptist Mennonite Encyclopedia Online, Doering, Alma http://gameo.org/index.php?title=Doering, Alma Accessed October 20, 2015.</ref> was a Civil War veteran and her paternal grandfather one of the early settlers of Chicago.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com. http://www.zoominfo.com/p/Alma-Doering/1519452500 Accessed October 27, 2015.</ref> Her mother, born in Germany, lost both parents by age eleven. Her faith was ridiculed and restricted by the foster family who took her in, and she eventually immigrated to America in search of religious freedom. According to Doering’s writings, her mother was very influential in her life.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https://ifphc.org on October 6, 2015.</ref> At least three children were born to the family, but two died in childhood within a single year.<ref>Doering, Alma, "Busy Mothers as God's Prayer Warriors", The Latter Rain Evangel, July, 1914. Accessed at https.://ifphc.org on October 6, 2015</ref> Alma’s brother, Edward Doering, who lived in Cleveland, Ohio, supported her missionary work.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which? (Cleveland, OH:"Malembe" Publisher, Evangel Publishing House, 1916), p.10</ref>

Alma decided to make her mother’s Christian faith her own at age nine. She began teaching Sunday school at age thirteen, and by sixteen was teaching several classes in two Sunday schools.<ref>Alma Doering | Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 8, 2015</ref>

Alma attended and graduated from the Moody Bible Institute in Chicago. While she was there, at age 18, she felt a call to full time service, and specifically to what she described as “the unevangelized tribes of Africa.”<ref>Doering, Alma, Vision Victorious,(Germantown, PA:Office of the Unevangelized, 1940), p. 16</ref> Following this, she began speaking of her faith to everyone she met everywhere, and turned over her jewelry and other perceived luxuries to a mission society for sale.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p. 40.</ref>

On her way to her first term in what was then the Congo Free State, she took six months of Red Cross nurse’s training, especially in tropical diseases, in Europe.<ref>Alma Doering |Unevangelized Tribes Mission, http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 1, 2015</ref>

==Missionary Career==

===Early Ministry Before Congo===

Doering began her missionary work in 1898 in Chicago<ref>Estes, Steven R. "Doering, Alma (1878-1959)" Global Anabaptist Mennonite Encyclopedia Online. 1990. Web. 9 Oct 2015 http://gameo.org/index.php?title=Doering,_Alma(1878-1959)&oldid=123729.</ref> in the slums of the south side.<ref>Alma Doering | Unevangelized Tribes Mission | Zoominfo.com http://www.zoominfo.com/p/Alma-Doering/1519452550 Accessed October 15, 2015)</ref>
She soon continued on as one of the first missionaries to Native American reservations and lumber camps in northern Wisconsin & Upper Michigan, serving as a deaconess from Bethany Deaconess Home in Brooklyn, NY,<ref>Estes, Steven R. "Doering, Alma (1878-1959)," Global Anabaptist Mennonite Encyclopedia Onlinfe, 1990. Web. 0 October 2015</ref> and working with Dr. & Mrs. J. O. Buswell, Sr.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p.16.</ref>

===Pioneer work in the Congo Free State===

Although she also worked briefly in Kenya, most of Doering’s missionary work was done in what was then the Congo Free State (now Democratic Republic of Congo), from 1901 to 1938. Working first under the Swedish Mission Society,<ref>Cornelius H Wedel, Late Professor at Bethel College, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref> then under Congo Inland Mission<ref>"Stepping Stones--The Journey of the Mennonite Church in Congo. http://www.mennonitemission.het/SiteCollectionDocuments/Stories/BeyondOurselves/Cono/DL.BYO.Congo.SteppingStones.pdf</ref> and finally under Unevangelized Tribes Mission which she helped to found, Doering walked into interior areas where no roads yet existed and served many tribes, surveying areas unexplored by westerners, opened new mission stations, and endured countless hardships such as malaria, blackwater fever, and three times loss of all her goods due to fire. Early in Doering’s missionary career, she received the bantu name “Malembe,” meaning “peace.”<ref>Doering, Alma, His Way Out (Germantown,Pa:Office of the Unevangelized, 1940), p. 57.</ref> Missionaries to the Democratic Republic of Congo recall that she is still remembered there as somewhat of a legend.<ref>Interview with Lorella Rouster, former missionary to Congo, Every Child Ministries, Sept. 5, 2015</ref> She also had a profound influence on other missionaries, such as William Sheppard, an African-American missionary doctor.<ref>"Historical Riddle", Beyond Ourselves, Nov. 2012, "Congo--100 Years" http://www.mennonitemission.net/Stories/BeyondOurselves/Congo/Pages/HistoricalRiddle Accessed October 8, 2015</ref>Missionary Joanne Kroeker traveled with Doering on her last missionary voyage. She wrote that on "Novemver 4, 1938, I boarded the S.S. Elizabethville with Miss Doering, Miss Runkelberger, Dr. and Mrs. Laban Smith with their children Junior and Phyllis..."<ref>Joanne Kroeker, Shiny Shoes on Dusty Paths Vol 1, Destiny Image Publishers, October 1, 1995)</ref> Dunkelberger had previously traveled with Doering and written about their experiences.<ref>Stella C. Dunkelberger, Crossing Africa in a Missionary Way, The Mission Offices, 1935).</ref>

===Founding of Unevangelized Tribes Mission===

Doering is best remembered as founder of the Unevangelized Tribes Mission (UTM) and its field secretary for many years. Doering was international and interdenominational in her views. She spent time speaking in several countries of Europe as well as the United States, so much so that she was (mistakenly) called by one writer a “Swiss Pentecostal.”<ref>Eric Nelson, Newburg, The Pentecostal Mission in Palestine 1906-1948, Dissertation for Regent University, February 2008</ref> He quotes an article she wrote while living in St. Croix, Switzerland<ref>Anderson, Allan Heaton, To The Ends of the Earth: Pentecostalism and the Transformation of World Christianity, Oxford University Press, 2013</ref>for a Pentecostal magazine.<ref>Doering, Alma, “Those Frustrated Calls to Ministry—Are They Divine?”, Confidence, February 1914, p. 32</ref>

Technically and officially she was a Lutheran<ref>Klaus Fiedler, History of Faith Missions,PUBLISHER, 1994, p. 52</ref>, but she was sent to Congo first by a Swedish missionary society and then by the Defenseless Mennonites.<ref>”Stepping Stones—The Journey of the Mennonite Church in Congo, Congo—100 Years http://www.mennonitemission.net/SiteCollectionDocuments/Stories/BeyondOurselves/Congo/BL.BYO.Congo.SteppingStones.pdf </ref>She was described by another author as “A Mennonite missionary with holiness sympathies.”<ref>Robison, James, Divine Healing:The Years of Expansion, 1906-1930 (Eugene,OR:Pickwick Publishers, 2014). P.49</ref> She was also influenced by the Pentecostal movement, apparently following an experience she had while attending the Sunderland Convention in the UK in 1908. Donald McGee relates that she testified in that meeting to recognizing a “unknown tongue” spoken there as a warning in the Kifioti tribal language with which she was familiar, and she said that the “interpretation” was given correctly.<ref>Revival Library Online “Wind and Fire”, http://www.revival-library.org/index.php/catalogues-menu/pentecostal/wind-and-fire The same event is related in McGee’s book The Pentecostal Movement—A Short History, n.p., n.d</ref> Following this experience, Doering wrote frequently for Pentecostal publications, but also spoke at major Mennonite Conferences.<Ref>Global Anabaptist Mennonite Encyclopedia Online http://www.gameo.org/index.php?title=Doering, _Alma_(1878-1959) Accessed October 23, 2015.</ref> Never one to be tied down by any one single Christian group, Doering tried to steer the Congo Inland Mission in the same interdenominational direction. Conflicts with the mission board over this issue eventually led Doering to resign in 1925<ref>Snyder, C. Arnold, and Lapp, John Allen, A Global Mennonite History: Africa (Pandora Press, 2003), p. 84.</ref> and found the Unevangelized Tribes Mission the following year, 1926.

A map published in 1939 by the mission shows nine mission stations the full length of the southeastern part of the Bandundu Region (now Bandundu Province). It stated that the aim of the UTM is to “occupy fields not touched by other missions,” and claimed work in eleven tribes, with beginnings in three others.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Unevangelized Tribes Mission), p. 16.</ref> The official organ of the mission was “The Unevangelized”.<ref>Doering, Alma, His Way Out, (Germantown, PA:Office of the Unevangelized, 1940) p. 57</ref> The UTM was eventually absorbed by the Africa Inter-Mennonite Mission and other missions.<ref>"Congo Mission News, 1959, Zaire Church News, Vol. 185-206, p. 21.</ref><ref>Cornelius Dyck & Dennis D. Martin, The Mennonite Encyclopedia, (Mennonite Brethren Publishing House, 1990).</ref>

===Missions promoter and recruiter===
In both her writings and in her multitude of speaking opportunities<ref>"Mission Worker Speaks Sunday" The Evening Independent, April 24, 1937. Picture of news clip accessible at http://www.auspostalhistory.com/articles/1923.php.</ref><ref>Willard E Cassel & Richard E Taylor,"Edgewood Camp Meeting:Research & Remembrances. Mentions addresses by Doering. Accessible at http://www.bfhistory.org/edgewood.htm</ref><ref>"Recent Special Speakers," Moody Bible Institute of Chicago, MBI Monthly, Vol. 22, No. 1, Sept, 1921</ref>Doering constantly pleaded for more missionaries to join the work. She figured that she was responsible for recruiting over 100 missionaries.<ref>Doering, Alma, Vision Victorious, (Germantown, PA:Office of the Unevangelized, 1940), p.13.</ref>One Mennonite church in Steinbech, OH credits their missionary vision to Doering, then working with Africa Inland Mission, speaking at that church in 1910.<ref>Gospel Tidings, 1987-1990, Vols 27-30, Evangelical Mennonite Brethren Conference, 1987</ref>The Mennonite Central Committee, too, has credited the strong missionary addresses given by her and by Charles E. Hurlburt with their decision to start mission work in Africa.<ref>Cornelius H Wedel, Sketches from Church History for Mennonite Schools, (Newton,KS:Western District Conference of Mennonites of North America, 1920).</ref>Even the time she was forced to spend in Europe bore fruit and yielded new missionary candidates.<ref>William B. Weaver, Thirty-Five Years in Congo (Congo Inland Mission, 1945)</ref> Unevangelized Tribes Mission, which she helped to found and under which she served many of her years in Congo, had a policy of never taking an offering or directly asking for funds, but Doering certainly did everything under her power to promote the work. One of her pamphlets lists “what could be done” for certain amounts, and the pamphlets were sold to help support the work.<ref>Doering, Alma, His Way Out, p. 57-58 as one example.</ref> In one of her books, she wrote accounts of the work geared to whetting interest in missions, appealed for more missionaries, told of creative ways Christians in several countries were supporting missions, and even gave lists of items mission stations could use in their ministries along with directions for packing them.<ref>Doering, Alma, Leopard Spots or God's Masterpiece--Which?, (Cleveland,OH:"Malembe" Publisher, 1916.</ref>She raised over 1.5 million dollars for missions during her lifetime.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p.45</ref> She was a frequent missionary speaker. The newspaper of Hope College in 1922 described her as “full of the message.”<ref>The Anchor, February 15, 1922</ref>

===Missions strategist===
Doering also used those same opportunities to promote certain strategies of mission, based on Scripture and on her experiences in Congo, and argued for a re-interpretation of certain popular conceptions of the day concerning missions. She argued for sending a few missionaries to every tribe rather than sending many to a few tribes and for occupying strategic points and key tribes on trade routes that could in turn reach many other tribes, as well as for bringing the Gospel to a tribe and then leaving the remaining evangelization and development work to the local churches established there.<ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p. 9-10, p.21, p.31, p. 36-37.</ref>

===Linguistic and Translation Work in African Languages===

Although not a trained linguist, Doering showed unusual linguistic ability. She learned and reduced to writing eight African languages, and was also fluent in several European languages.<ref>Marjorie Creamer, Times Religion Writer, "Mission Provides a Restful Haven," St. Petersburg Times, July 1, 1967, p. 45</ref> She translated several books of the Bible into tribal languages, which were later used by the British and American Bible Societies in the production of tribal New Testaments.<ref>http://www.zoominfo.com/p/Alma-Doering/151945255</ref><ref>Doering, Alma, Vision Victorious, (Germantown,PA:Unevangelized Tribes Mission, 1939), p.40.</ref>

===Founding of D&D Missionary Homes, 1949===

Doering was the founding visionary behind D&D Missionary Homes. After health problems prevented her from active service in Congo, she spent more energy in calling other Christians to help in the work. In 1929 she met Stella Dunkelberger at a New Jersey Bible Conference after speaking about the need for missionaries to have a home while on furlough and after retirement. Stella had been associated with the D.M. Stearns Missionary Fund in Germantown, PA. that had a couple of apartments used for missionaries on furlough. The two became immediate friends, and Doering moved into a Stearns apartment. The two made a final trip to Congo in 1938. Recurring strokes forced Doering's resignation from Unevangelized Tribes Mission in 1948,<ref>Marjorie Creamer, Times Religion Writer, "Writer Provides a Restful Haven", St. Petersburg Times, July 1, 1967, p. 45.</ref> and in 1949 she and Dunkelberger joined talents to found D&D (for Doering and Dunkelberger) Missionary Homes in St. Petersburg, FL.<ref>Laurie Lindeman, "Missionaries Caring for One Another", St. Petersburg Times, May 17, 1975, p. 40.</ref> They continued to live in Germanstown, traveling frequently to St. Petersburg to oversee the missionary homes there. D&D started with one 12’x12’ cabin, but has grown to more than 50 homes on seven acres of property in 2015, and now includes a ministry to single mothers called “Next Step Village.”<ref>http://www.nextstepvillage.com/our-history.html Accessed October 9, 2015</ref>

After the death of Dunkelburger in 1953, Doering moved to D&D homes herself.

==Death==

Doering died quietly on July 12, 1959 in her favorite rocking chair at D&D Missionary Homes in St. Petersburg, FL. She was 81.<ref>"Mennonite Weekly Review" Obituary: 27 Aug 1959, p. 5.</ref><ref>"Congo Mission News 1959: Zaire Church News, Vol. 185-206, p. 21.</ref><ref>"Alma Doering, Ex-Missionary, Dies at 81, St. Petersburg Times, July 13, 1959</ref>

==Publications==

41 articles authored by Alma Doering were published in 1912 and 1913 in the Pentecostal magazines “Confidence” and “Latter Rain Evangel” (archived and accessible at www.IFPHC.org.

“Leopard Spots or God’s Masterpiece—Which?”
(Cleveland, OH: Evangel Publishing House, “Malembe” Publisher, c. 1916)

“Ups and Downs in Africa: A Thrilling Account of a Survey Trip by Misses Alma E Doering and Daisy Forel through Unevangelized Tribes in the Belgian Congo”, 192? www.IFPH.org

“Vision Victorious—Opening the Door to a Challenge”, Germantown, PA: Unevangelized Tribes Mission, 1939.

“His Way Out”, Germantown, PA: Office of the Unevangelized, 1940.

Ethel Emily Wallis

2015-06-18T00:25:26Z

Musoniki: Create introductory summary

1915-December 4, 2011

Ethel Emily Wallis was a linguist and Wycliffe Bible translator, but she is best known for her popular missionary biographies.

== Education ==

Wallis studied journalism at University of California, Los Angeles.

== Journalistic & Linguistic Career ==

While at UCLA, Wallis rubbed elbows with several members of the second wave of pioneers of Wycliffe Bible Translators. She became interested and eventually joined the organization, after serving on the editorial staff of King’s Business.<ref>jacket cover, God Speaks Navajo (New York:Harper & Row, 1968)</ref> Because of her training in journalism, Wycliffe’s founder William Cameron Townsend asked her to write the first biography of the organization. Working with Mary A. Bennett, she rose to that challenge, producing “Two Thousand Tongues to Go.” Ethel went on to write eight missionary books: Dayuma: Life Under Waorani Spears, Tariri: My Story, Otomi Shepherdess, God Speaks Navajo, Aucas Downriver, Dayuma’s Story Today, and the Cakchiquel Album.<ref>”Unsung Pioneer of Wycliffe Dies”, http://blog.wycliffe.org/tag/ethel-emily-wallis/ accessed June 17, 2015.</ref> She wrote about missionaries she knew and traveled to many locations worldwide to compile information for other books.

As a linguist, Ethel wrote 25 scholarly articles on the languages she studied, published in various professional journals. She studied and translated languages of Eastern Europe and Mexico and helped open the door for Bible translation work in Southeast Asia.<ref>”Unsung Pioneer of Wycliffe Dies”, http://blog.wycliffe.org/tag/ethel-emily-wallis/ accessed June 17, 2015.</ref>

== References ==

<references/>

[[Category:Bible translators]]
[[Category:Christian authors]]

Ethel Emily Wallis

2015-06-18T00:23:47Z

Musoniki: Create page

1915-December 4, 2011

== Education ==

Wallis studied journalism at University of California, Los Angeles.

== Journalistic & Linguistic Career ==

While at UCLA, Wallis rubbed elbows with several members of the second wave of pioneers of Wycliffe Bible Translators. She became interested and eventually joined the organization, after serving on the editorial staff of King’s Business.<ref>jacket cover, God Speaks Navajo (New York:Harper & Row, 1968)</ref> Because of her training in journalism, Wycliffe’s founder William Cameron Townsend asked her to write the first biography of the organization. Working with Mary A. Bennett, she rose to that challenge, producing “Two Thousand Tongues to Go.” Ethel went on to write eight missionary books: Dayuma: Life Under Waorani Spears, Tariri: My Story, Otomi Shepherdess, God Speaks Navajo, Aucas Downriver, Dayuma’s Story Today, and the Cakchiquel Album.<ref>”Unsung Pioneer of Wycliffe Dies”, http://blog.wycliffe.org/tag/ethel-emily-wallis/ accessed June 17, 2015.</ref> She wrote about missionaries she knew and traveled to many locations worldwide to compile information for other books.

As a linguist, Ethel wrote 25 scholarly articles on the languages she studied, published in various professional journals. She studied and translated languages of Eastern Europe and Mexico and helped open the door for Bible translation work in Southeast Asia.<ref>”Unsung Pioneer of Wycliffe Dies”, http://blog.wycliffe.org/tag/ethel-emily-wallis/ accessed June 17, 2015.</ref>

== References ==

<references/>

[[Category:Bible translators]]
[[Category:Christian authors]]

Faye Edgerton

2015-06-17T21:40:46Z

Musoniki:

{|align="right"
|{{Infobox person
| name = Faye Elva Edgerton
| image =
| size =
| caption =
| birth_date = 26 March 1889
| birth_place = Little Blue Township, Adams County, Nebraska
| death_date = 4 March 1968
| death_place = Farmington, New Mexico
| occupation = Bible translator
}}
|-
|}

'''Faye Elva Edgerton''' (Navajo: translated as:"The One Who Understands.") (26 March 1889- 4 March 1968) was a missionary, linguist and Bible translator with [[Wycliffe Bible Translators]]. She translated the New Testament into the Navajo and Apache languages, as well as helping some with the Hopi and the Inupiat/Eskimo New Testaments.

==Early life and education==
Edgerton was born in Nebraska, she became a Christian when she was 10 years old. After graduating from high school she went to Chicago to study music. She became very sick there with Scarlet fever, and went deaf. She recovered, however, and regained her hearing. After that incident she attended and graduated from Moody Bible Institute. Linguistic training began in 1943 with the Summer Institute of Linguistics taught by Drs. Kenneth L. Pike and Eugene A. Nida. Eugene Nida personally mentored Edgerton in her early linguistic inquiries.<ref>Ethel Emily Wallis, God Speaks Navajo, (New York:Harper & Row, 1968)p. 76.</ref> She continued with full-time field work and intensive summer studies with other linguists. In 1958 she participated in a seminar on the Athapaskan languages of North America held in Norman, OK under Dr. Harry Hoijer. The following year she prepared for publication her findings on the sentence structure in Wastern Apache. In 1964 she also participated in a translation workshop in Ixmiquilpan, Mexico. with Dr. Robert Longacre.<ref>Wallis, p. 126 & 129.</ref>

==Korea==
In 1918 Edgerton set out for [[Korea]], with the American Presbyterian Mission. During her voyage across the Pacific she studied Korean, and by the time she arrived she could read it well. She worked in Chungju, [[Korea]].<ref>Reports of the Boards, by Presbyterian Church in the U.S.A. General Assembly, pg. 158 (Online at: http://books.google.com/books?id=1MIQAAAAIAAJ) --Is this the same, just a newer name as Syen Chun, where Wallis says that in 1920 she finally could settle?</ref> During the first winter she got severe sinusitis, in the spring of 1919 the terror and violence of the Samil Movement had a toll on her nerves. Edgerton received a lot of encouragement from fellow workers, especially Gerda Bergman, and kept on going. In 1920 she was assigned to her permanent station. By the end of 1922, however, she had to return to America for treatment of a worsening sinus problem. Health would never permit her to return to Korea.

==Navajo New Testament==
After she arrived back in the [[United States]] she spent some time with her father, who was dying. Her father died in December 1923. The Presbyterian board in early 1924 assigned Edgerton to work at a school in Ganado, Arizona, on a Navajo reservation. It was believed that the climate would help her sinus problem, because of her frail health she also wasn't permitted to go far from medical aid, and so Korea wasn't an option.

At the school she noticed that kids weren't allowed to speak Navajo, except for a short time after supper. She learned Navajo however, and increasingly became aware that the Navajo people needed the Bible in their own language. After taking a course at the Summer Institute of Linguistics, she became convinced she could do the work and that God wanted her to.

In 1944 she decided to leave the Presbyterian mission and joined [[Wycliffe Bible Translators]]. She and Geronimo Martin revised older translations of Luke, Romans, First Corinthians, Revelation, and Mark and completed the New Testament. It was published in 1956 by the American Bible Society.

It is the largest piece of Navajo literature, and became an instant bestseller among the tribe. This work also resulted in a revival of the Navajo language, that many had previously sought to extinguish.<ref>Wallis, p. 116-121.</ref>

==Apache New Testament==
After translating the Navajo Bible, Edgerton learned Apache, and together with Faith Hill translated the New Testament into the [[Apache language]]. The Apache New Testament was presented to [[Lyndon B. Johnson|President Johnson]] in 1966.<ref>[http://www.wycliffe.org/Explore/WhoWeAre/History/CameronTownsend/BibleTranslationDay.aspx Bible Translation Day]</ref>

Manuscripts and translation notes are held at Northern Arizona University.<ref>NAU manuscript collection #157</ref> She also helped some with the Hopi and the Inupiat/Eskimo New Testaments.

==Bibliography==
*Ethel Emily Wallis, God Speaks Navajo: The Moving Story of Faye Edgerton, New York: Harper & Row Publishers (1968)
*Faye Edgerton, "Relative frequency of direct discourse and indirect discourse in Sierra Chontal and Navajo Mark." (1964)
*Faye Edgerton, "The tagmemic analysis of sentence structure in Western Apache." (1963)
*Faye Edgerton, "Some translation problems in Navaho." (1962)

==External links==
*[http://chi.gospelcom.net/DAILYF/2001/03/daily-03-26-2001.shtml Christian History Institute Short Biography]

==References==
<references />

{{Persondata 
| NAME = Edgerton, Faye
| ALTERNATIVE NAMES =
| SHORT DESCRIPTION = American translator
| DATE OF BIRTH = 26 March 1889
| PLACE OF BIRTH = Little Blue Township, [[Adams County, Nebraska]]
| DATE OF DEATH = 4 March 1968
| PLACE OF DEATH = [[Farmington, New Mexico]]
}}
{{DEFAULTSORT:Edgerton, Faye}}
[[Category:Bible translators]]
[[Category:Native American history]]

Faye Edgerton

2015-06-17T21:39:17Z

Musoniki:

{|align="right"
|{{Infobox person
| name = Faye Elva Edgerton
| image =
| size =
| caption =
| birth_date = 26 March 1889
| birth_place = Little Blue Township, Adams County, Nebraska
| death_date = 4 March 1968
| death_place = Farmington, New Mexico
| occupation = Bible translator
}}
|-
|}

'''Faye Elva Edgerton''' (Navajo: translated as:"The One Who Understands.") (26 March 1889- 4 March 1968) was a missionary, linguist and Bible translator with [[Wycliffe Bible Translators]]. She translated the New Testament into the Navajo and Apache languages, as well as helping some with the Hopi and the Inupiat/Eskimo New Testaments.

==Early life and education==
Edgerton was born in Nebraska, she became a Christian when she was 10 years old. After graduating from high school she went to Chicago to study music. She became very sick there with Scarlet fever, and went deaf. She recovered, however, and regained her hearing. After that incident she attended and graduated from Moody Bible Institute. Linguistic training began in 1943 with the Summer Institute of Linguistics taught by Drs. Kenneth L. Pike and Eugene A. Nida. Eugene Nida personally mentored Edgerton in her early linguistic inquiries.<ref>Ethel Emily Wallis, God Speaks Navajo, (New York:Harper & Row, 1968)p. 76.</ref> She continued with full-time field work and intensive summer studies with other linguists. In 1958 she participated in a seminar on the Athapaskan languages of North America held in Norman, OK under Dr. Harry Hoijer. The following year she prepared for publication her findings on the sentence structure in Wastern Apache. In 1964 she also participated in a translation workshop in Ixmiquilpan, Mexico. with Dr. Robert Longacre.<ref>Wallis, p. 126 & 129.</ref>

==Korea==
In 1918 Edgerton set out for [[Korea]], with the American Presbyterian Mission. During her voyage across the Pacific she studied Korean, and by the time she arrived she could read it well. She worked in Chungju, [[Korea]].<ref>Reports of the Boards, by Presbyterian Church in the U.S.A. General Assembly, pg. 158 (Online at: http://books.google.com/books?id=1MIQAAAAIAAJ) --Is this the same, just a newer name as [[Syen Chun]], where Wallis says that in 1920 she finally could settle?</ref> During the first winter she got severe sinusitis, in the spring of 1919 the terror and violence of the Samil Movement had a toll on her nerves. Edgerton received a lot of encouragement from fellow workers, especially Gerda Bergman, and kept on going. In 1920 she was assigned to her permanent station. By the end of 1922, however, she had to return to America for treatment of a worsening sinus problem. Health would never permit her to return to Korea.

==Navajo New Testament==
After she arrived back in the [[United States]] she spent some time with her father, who was dying. Her father died in December 1923. The Presbyterian board in early 1924 assigned Edgerton to work at a school in Ganado, Arizona, on a Navajo reservation. It was believed that the climate would help her sinus problem, because of her frail health she also wasn't permitted to go far from medical aid, and so Korea wasn't an option.

At the school she noticed that kids weren't allowed to speak Navajo, except for a short time after supper. She learned Navajo however, and increasingly became aware that the Navajo people needed the Bible in their own language. After taking a course at the Summer Institute of Linguistics, she became convinced she could do the work and that God wanted her to.

In 1944 she decided to leave the Presbyterian mission and joined [[Wycliffe Bible Translators]]. She and Geronimo Martin revised older translations of Luke, Romans, First Corinthians, Revelation, and Mark and completed the New Testament. It was published in 1956 by the American Bible Society.

It is the largest piece of Navajo literature, and became an instant bestseller among the tribe. This work also resulted in a revival of the Navajo language, that many had previously sought to extinguish.<ref>Wallis, p. 116-121.</ref>

==Apache New Testament==
After translating the Navajo Bible, Edgerton learned Apache, and together with Faith Hill translated the New Testament into the [[Apache language]]. The Apache New Testament was presented to [[Lyndon B. Johnson|President Johnson]] in 1966.<ref>[http://www.wycliffe.org/Explore/WhoWeAre/History/CameronTownsend/BibleTranslationDay.aspx Bible Translation Day]</ref>

Manuscripts and translation notes are held at Northern Arizona University.<ref>NAU manuscript collection #157</ref> She also helped some with the Hopi and the Inupiat/Eskimo New Testaments.

==Bibliography==
*Ethel Emily Wallis, God Speaks Navajo: The Moving Story of Faye Edgerton, New York: Harper & Row Publishers (1968)
*Faye Edgerton, "Relative frequency of direct discourse and indirect discourse in Sierra Chontal and Navajo Mark." (1964)
*Faye Edgerton, "The tagmemic analysis of sentence structure in Western Apache." (1963)
*Faye Edgerton, "Some translation problems in Navaho." (1962)

==External links==
*[http://chi.gospelcom.net/DAILYF/2001/03/daily-03-26-2001.shtml Christian History Institute Short Biography]

==References==
<references />

{{Persondata 
| NAME = Edgerton, Faye
| ALTERNATIVE NAMES =
| SHORT DESCRIPTION = American translator
| DATE OF BIRTH = 26 March 1889
| PLACE OF BIRTH = Little Blue Township, [[Adams County, Nebraska]]
| DATE OF DEATH = 4 March 1968
| PLACE OF DEATH = [[Farmington, New Mexico]]
}}
{{DEFAULTSORT:Edgerton, Faye}}
[[Category:Bible translators]]
[[Category:Native American history]]

Faye Edgerton

2015-06-17T21:37:17Z

Musoniki: Create page

{|align="right"
|{{Infobox person
| name = Faye Elva Edgerton
| image =
| size =
| caption =
| birth_date = 26 March 1889
| birth_place = Little Blue Township, [[Adams County, Nebraska]]
| death_date = 4 March 1968
| death_place = [[Farmington, New Mexico]]
| occupation = Bible translator
}}
|-
|}

'''Faye Elva Edgerton''' (Navajo: translated as:"The One Who Understands.") (26 March 1889- 4 March 1968) was a missionary, linguist and Bible translator with [[Wycliffe Bible Translators]]. She translated the New Testament into the Navajo and Apache languages, as well as helping some with the Hopi and the Inupiat/Eskimo New Testaments.

==Early life and education==
Edgerton was born in Nebraska, she became a Christian when she was 10 years old. After graduating from high school she went to Chicago to study music. She became very sick there with Scarlet fever, and went deaf. She recovered, however, and regained her hearing. After that incident she attended and graduated from Moody Bible Institute. Linguistic training began in 1943 with the Summer Institute of Linguistics taught by Drs. Kenneth L. Pike and Eugene A. Nida. Eugene Nida personally mentored Edgerton in her early linguistic inquiries.<ref>Ethel Emily Wallis, God Speaks Navajo, (New York:Harper & Row, 1968)p. 76.</ref> She continued with full-time field work and intensive summer studies with other linguists. In 1958 she participated in a seminar on the Athapaskan languages of North America held in Norman, OK under Dr. Harry Hoijer. The following year she prepared for publication her findings on the sentence structure in Wastern Apache. In 1964 she also participated in a translation workshop in Ixmiquilpan, Mexico. with Dr. Robert Longacre.<ref>Wallis, p. 126 & 129.</ref>

==Korea==
In 1918 Edgerton set out for [[Korea]], with the American Presbyterian Mission. During her voyage across the Pacific she studied Korean, and by the time she arrived she could read it well. She worked in Chungju, [[Korea]].<ref>Reports of the Boards, by Presbyterian Church in the U.S.A. General Assembly, pg. 158 (Online at: http://books.google.com/books?id=1MIQAAAAIAAJ) --Is this the same, just a newer name as [[Syen Chun]], where Wallis says that in 1920 she finally could settle?</ref> During the first winter she got severe sinusitis, in the spring of 1919 the terror and violence of the Samil Movement had a toll on her nerves. Edgerton received a lot of encouragement from fellow workers, especially Gerda Bergman, and kept on going. In 1920 she was assigned to her permanent station. By the end of 1922, however, she had to return to America for treatment of a worsening sinus problem. Health would never permit her to return to Korea.

==Navajo New Testament==
After she arrived back in the [[United States]] she spent some time with her father, who was dying. Her father died in December 1923. The Presbyterian board in early 1924 assigned Edgerton to work at a school in Ganado, Arizona, on a Navajo reservation. It was believed that the climate would help her sinus problem, because of her frail health she also wasn't permitted to go far from medical aid, and so Korea wasn't an option.

At the school she noticed that kids weren't allowed to speak Navajo, except for a short time after supper. She learned Navajo however, and increasingly became aware that the Navajo people needed the Bible in their own language. After taking a course at the Summer Institute of Linguistics, she became convinced she could do the work and that God wanted her to.

In 1944 she decided to leave the Presbyterian mission and joined [[Wycliffe Bible Translators]]. She and Geronimo Martin revised older translations of Luke, Romans, First Corinthians, Revelation, and Mark and completed the New Testament. It was published in 1956 by the American Bible Society.

It is the largest piece of Navajo literature, and became an instant bestseller among the tribe. This work also resulted in a revival of the Navajo language, that many had previously sought to extinguish.<ref>Wallis, p. 116-121.</ref>

==Apache New Testament==
After translating the Navajo Bible, Edgerton learned Apache, and together with Faith Hill translated the New Testament into the [[Apache language]]. The Apache New Testament was presented to [[Lyndon B. Johnson|President Johnson]] in 1966.<ref>[http://www.wycliffe.org/Explore/WhoWeAre/History/CameronTownsend/BibleTranslationDay.aspx Bible Translation Day]</ref>

Manuscripts and translation notes are held at Northern Arizona University.<ref>NAU manuscript collection #157</ref> She also helped some with the Hopi and the Inupiat/Eskimo New Testaments.

==Bibliography==
*Ethel Emily Wallis, God Speaks Navajo: The Moving Story of Faye Edgerton, New York: Harper & Row Publishers (1968)
*Faye Edgerton, "Relative frequency of direct discourse and indirect discourse in Sierra Chontal and Navajo Mark." (1964)
*Faye Edgerton, "The tagmemic analysis of sentence structure in Western Apache." (1963)
*Faye Edgerton, "Some translation problems in Navaho." (1962)

==External links==
*[http://chi.gospelcom.net/DAILYF/2001/03/daily-03-26-2001.shtml Christian History Institute Short Biography]

==References==
<references />

{{Persondata 
| NAME = Edgerton, Faye
| ALTERNATIVE NAMES =
| SHORT DESCRIPTION = American translator
| DATE OF BIRTH = 26 March 1889
| PLACE OF BIRTH = Little Blue Township, [[Adams County, Nebraska]]
| DATE OF DEATH = 4 March 1968
| PLACE OF DEATH = [[Farmington, New Mexico]]
}}
{{DEFAULTSORT:Edgerton, Faye}}
[[Category:Translators of the Bible into indigenous languages of the Americas]]
[[Category:1889 births]]
[[Category:1968 deaths]]
[[Category:Native American history of New Mexico]]
[[Category:People from Ganado, Arizona]]

Adamu Dogon Yaro

2015-05-09T01:16:45Z

Musoniki: /* Later Life and Death */ typo

d. April 28, 1967

Adamu, as he was called, was a Nigerian missionary who met his greatest success amongst his own Fulani people in Nigeria and Dahomey (now Benin). He helped found a Fulani Bible School to train Christian workers for the nomadic Fulani people.

== Early Life ==

In his early life, Adamu was an Islamic malam, or teacher-leader. Born in Bornu, the fifth son of his Muslim family, Adamu was encouraged to follow the tradition of dedicating his life to Allah, and the job suited him well.

== Conversion to Christ ==

Through friends who gave him a New Testament, he began to search for truth and eventually came to faith in Jesus Christ not only as a prophet of Islam, but as the Savior who took our sins on Himself to provide salvation.

== Marriage and Family ==

Adamu married a Christian woman, Jumai, and together they had five children.

== Ministry ==

Feeling a burden for the old walled city of Kano (within the modern city), Adamu and his family lived and witnessed there for eleven years, enduring great antagonism and open opposition in that Muslim fortress where there were no other known believers. Later he traveled amongst the Fulani of his own Nigeria and neighboring Dahomey (now Benin). With them, he met far greater success.

Later in his life he helped found Fulani Bible School, where he worked to train Christian workers for the nomadic Fulani people.

== Later Life and Death ==

In his last year or so, he suffered from a throat condition, but ministered to the end, even in failing health. He was buried at the Bible school. His story was written by Eva Doerksen, SIM missionary who met him shortly after his conversion to Christ and who followed and was inspired by his life.<ref>Eva Doerksen, ''Black Nomad'', (The Sudan Interior Mission, 1969.</ref>

== References ==
<references/>

Adamu Dogon Yaro

2015-05-09T01:15:48Z

Musoniki: /* Ministry */ spelling

d. April 28, 1967

Adamu, as he was called, was a Nigerian missionary who met his greatest success amongst his own Fulani people in Nigeria and Dahomey (now Benin). He helped found a Fulani Bible School to train Christian workers for the nomadic Fulani people.

== Early Life ==

In his early life, Adamu was an Islamic malam, or teacher-leader. Born in Bornu, the fifth son of his Muslim family, Adamu was encouraged to follow the tradition of dedicating his life to Allah, and the job suited him well.

== Conversion to Christ ==

Through friends who gave him a New Testament, he began to search for truth and eventually came to faith in Jesus Christ not only as a prophet of Islam, but as the Savior who took our sins on Himself to provide salvation.

== Marriage and Family ==

Adamu married a Christian woman, Jumai, and together they had five children.

== Ministry ==

Feeling a burden for the old walled city of Kano (within the modern city), Adamu and his family lived and witnessed there for eleven years, enduring great antagonism and open opposition in that Muslim fortress where there were no other known believers. Later he traveled amongst the Fulani of his own Nigeria and neighboring Dahomey (now Benin). With them, he met far greater success.

Later in his life he helped found Fulani Bible School, where he worked to train Christian workers for the nomadic Fulani people.

== Later Life and Death ==

In his last year or so, he suffered from a throat condition, but ministered to the end, even in failing health. He was buried at the Bible school. His story was written by Eva Doerksen, SIM missionary to met him shortly after his conversion to Christ and who followed and was inspired by his life.<ref>Eva Doerksen, ''Black Nomad'', (The Sudan Interior Mission, 1969.</ref>

== References ==
<references/>

Adamu Dogon Yaro

2015-05-09T01:14:38Z

Musoniki: Add references tag

d. April 28, 1967

Adamu, as he was called, was a Nigerian missionary who met his greatest success amongst his own Fulani people in Nigeria and Dahomey (now Benin). He helped found a Fulani Bible School to train Christian workers for the nomadic Fulani people.

== Early Life ==

In his early life, Adamu was an Islamic malam, or teacher-leader. Born in Bornu, the fifth son of his Muslim family, Adamu was encouraged to follow the tradition of dedicating his life to Allah, and the job suited him well.

== Conversion to Christ ==

Through friends who gave him a New Testament, he began to search for truth and eventually came to faith in Jesus Christ not only as a prophet of Islam, but as the Savior who took our sins on Himself to provide salvation.

== Marriage and Family ==

Adamu married a Christian woman, Jumai, and together they had five children.

== Ministry ==

Feeling a burden for the old walled city of Kano (within the modern city), Adamu and his family lived and witnessed there for eleven years, during great antagonism and open opposition in that Muslim fortress where there were no other known believers. Later he traveled amongst the Fulani of his own Nigeria and neighboring Dahomey (now Benin). With them, he met far greater success.

Later in his life he helped found Fulani Bible School, where he worked to train Christian workers for the nomadic Fulani people.

== Later Life and Death ==

In his last year or so, he suffered from a throat condition, but ministered to the end, even in failing health. He was buried at the Bible school. His story was written by Eva Doerksen, SIM missionary to met him shortly after his conversion to Christ and who followed and was inspired by his life.<ref>Eva Doerksen, ''Black Nomad'', (The Sudan Interior Mission, 1969.</ref>

== References ==
<references/>

Adamu Dogon Yaro

2015-05-09T01:13:10Z

Musoniki: Create page

d. April 28, 1967

Adamu, as he was called, was a Nigerian missionary who met his greatest success amongst his own Fulani people in Nigeria and Dahomey (now Benin). He helped found a Fulani Bible School to train Christian workers for the nomadic Fulani people.

== Early Life ==

In his early life, Adamu was an Islamic malam, or teacher-leader. Born in Bornu, the fifth son of his Muslim family, Adamu was encouraged to follow the tradition of dedicating his life to Allah, and the job suited him well.

== Conversion to Christ ==

Through friends who gave him a New Testament, he began to search for truth and eventually came to faith in Jesus Christ not only as a prophet of Islam, but as the Savior who took our sins on Himself to provide salvation.

== Marriage and Family ==

Adamu married a Christian woman, Jumai, and together they had five children.

== Ministry ==

Feeling a burden for the old walled city of Kano (within the modern city), Adamu and his family lived and witnessed there for eleven years, during great antagonism and open opposition in that Muslim fortress where there were no other known believers. Later he traveled amongst the Fulani of his own Nigeria and neighboring Dahomey (now Benin). With them, he met far greater success.

Later in his life he helped found Fulani Bible School, where he worked to train Christian workers for the nomadic Fulani people.

== Later Life and Death ==

In his last year or so, he suffered from a throat condition, but ministered to the end, even in failing health. He was buried at the Bible school. His story was written by Eva Doerksen, SIM missionary to met him shortly after his conversion to Christ and who followed and was inspired by his life.<ref>Eva Doerksen, ''Black Nomad'', (The Sudan Interior Mission, 1969.</ref>

Dudley Tyng

2015-05-09T01:03:33Z

Musoniki:

Dudley Tyng (January 12, 1825-April 19, 1858 was an Episcopalian pastor who took a strong stand against slavery and founded the Church of the Covenant in Philadelphia after that stand cost him his pastorate. He was a leader in the revival of 1858. Tyng’s last words, “Let us all stand up for Jesus” became the well-known hymn, “Stand Up, Stand Up for Jesus,” written by the pastor friend who preached his funeral, George Duffield, Jr.

== Early Life ==

Tyng was a third-generation Episcopalian pastor. His grandfather had served in Philadelphia, and Dudley followed his well-known father, Rev. Stephen H. Tyng, into the pastorate of the Church of the Epiphany there. He served as assistant to his father for a while, and later succeeded him to the pulpit, <ref>bereanbibleheritage.org/extraordinary/tyng_dudley.php</ref> being elected pastor when his father resigned in 1854. <ref>http://www.laboringinthelord.com/stand-up-for-jesus/</ref>

== Education ==

Tyng was educated at the University of Pennsylvania and the Episcopal Seminary at Alexandria, VA.<ref>The Billy Graham Team, Crusader Hymns and Hymn Stories, (Chicago: Hope Publishing, 1966,1967, p. 19</ref>
Ministry and Stand Against Slavery

As an Episcopalian, Tyng denounced specific sins, especially the sin of slavery. This was difficult, since many wealthy church members owned slaves. The message was not well received by everyone, and resulted in a demand for Tyng’s removal only two years into his ministry.

Tyng withdrew from the church, along with some supporters who accepted his anti-slavery message. They formed the Church of the Covenant which gathered for worship in a little meeting hall on the outskirts of Philadelphia. The family moved to a country home nearby.<ref>Crusader Hymns, p. 19</ref>

Tyng began noontime services at the YMCA, and revival broke out. Thousands were converted, and space had to be added to the already-large facility to accommodate the seekers. Sometimes over 5,000 attended the meetings. <ref>Crusader Hymns, p. 19</ref>The revival of 1858 resulted in 10,000 conversions, the founding of forty new churches, and remarkable increases in church membership over the next few years.

== Later Life & Death ==

At the height of the revival, Tyng went for a drive in the country and stopped to watch a demonstration of a corn thrasher. His clothing accidentally got caught in the cogs of the machine and his arm was badly mangled and nearly pulled off. The remains of the arm were amputated, and it soon became clear that Tyng would not survive. <ref>William J. Petersen & Ardythe Peterson, (Carol Stream, IL:Tyndale House, c. 2006), p.188</ref> After he was told of his soon-coming demise, Tyng said, “Then it is very well. God’s will be done.”<ref>Crusader Hymns, p. 20</ref> He spent his last hours urging his doctor to be converted and asking his wife to encourage his sons to become pastors. At the end he held his pastor-father’s hand and forcing a whisper said, “Stand up for Jesus, Father, and tell my brethren of the ministry, wherever you meet them, to stand up for Jesus!”<ref>Crusader Hymns, p. 20</ref>

The funeral was preached by his friend George Duffield, Jr., a Presbyterian pastor who was also prominent in the revival movement. He preached on the Bible verse to which Tyng’s last words had alluded: “Stand therefore, having your loins girt about with truth” (Ephesians 6:14), and composed a poem to drive home the point. The poem was later put to music by the organist-composer George Webb (1803-1887), and became a well-known hymn.<ref>Crusader Hymns, p. 20</ref>

== References ==
<references/>

{{DEFAULTSORT:Tyng, Dudley}}

[[Category:Revivals]]
[[Category:Abolitionists]]
[[Category:Christianity in America]]

Brigitte Gabriel

2015-05-01T01:40:11Z

Musoniki: Small fixes

Gabriel has described herself as a U.S.-based journalist & news producer who started her career as an anchor for an evening Arabic news program, terrorism expert & the founder of the nonprofit organization ACT! For America.<ref>Brigitte Gabriel, They Must Be Stopped, (New York:St. Martin’s Press, 2008), cover jacket</ref> She has become a best-selling author and activist sounding the alarm against Islamic supremacism and terrorism. She is seen by many as an expert on Islamic terrorism and is founder of the nonprofit organization ACT! For America. <ref>Brigitte Gabriel, They Must Be Stopped, (New York:St. Martin’s Press, 2008), cover jacket</ref>
Info Box
{{Infobox person
|name = Brigitte Gabriel
|other_names = Nour Semaan<br />(alternative [[Pen name|nom de plume]])<ref name="NYT0311" />
|birth_date = {{Birth_date and age|1964|10|21}}
|birth_place = [[Marjayoun]], [[Marjeyoun District]], [[Lebanon]]
|nationality = [[Lebanese nationality law|Lebanese]] and [[American nationality law|American]]
|occupation = Author, activist, journalist
|years_active = 1986–present
|website = [http://www.americancongressfortruth.com American Congress for Truth], [http://www.actforamerica.org ACT! for America]}}
== Birth ==
In an article critical of Gabriel and her message, an undisclosed source said to be familiar with her past claims she was born Hanan Qahwaji.8,24 Another critical site claims her birth name was Hanah Kahwagi Tudor. <ref>http://www.islamophobia.org/islamophobic-orgs/act-for-america.html</ref>

== Early Life ==
Brigitte Gabriel was born in the [[Marjeyoun District]] of [[Lebanon]] to a Maronite Christian couple, their only child. Gabriel lived with her family through the Lebanese civil war. She worked as a news anchor in Lebanon and Israel before immigrating to the United States. She recalls that during the Lebanese Civil War, Islamic militants launched an assault on a Lebanese military base near her family's house and destroyed her home. Gabriel, ten years old at the time, was injured by shrapnel in the attack. For the next seven years, she and her parents were forced to live underground in all that remained, an 8 x 10 ft. bomb shelter, with no sanitary systems, electricity or running water, only a small kerosene lantern and little food. She says that to evade Muslim snipers, she had to crawl in a roadside ditch to a spring for water.
According to Gabriel, at one point in the spring of 1978, a bomb explosion caused her and her parents to become trapped in the shelter for two days. They were eventually rescued by three Christian militia fighters, one of whom befriended Gabriel but was later killed by a land mine.
Gabriel wrote that in 1978 a stranger warned her family of an upcoming attack by the Islamic militias on all Christians. Her life was saved when the Israeli army invaded Lebanon. Later, when her mother was seriously injured and taken to an Israeli hospital, Gabriel was surprised by the humanity shown by the Israelis, in contrast to the constant propaganda against the Jews she had seen as a child
She says that in experiencing this she was amazed that the Israelis were providing medical treatment to Palestinian and Muslim gunmen who were sworn, mortal enemies, dedicated to the destruction of Israel and the slaughter of Jews. Yet, Israeli doctors and nurses worked to save their lives and each patient was treated solely according to the nature of his or her injury. She says the doctor treated her mother before he treated an Israeli soldier lying next to her because her injury was more severe than his.

== Work as a journalist in Lebanon ==
Gabriel used the pseudonym, Nour Semaan as an anchor for the Arabic language news program, World News. Gabriel was a news anchor for ''World News'', an Arabic-language evening news broadcast of Middle East Television, a Marjayoun-based station run by the now defunct South Lebanon Army|SLAand funded by Israel. Gabriel covered the Israeli withdrawal from central Lebanon, the Israeli Security Zone (occupied South Lebanon), and the Palestinian uprising in the West Bank and Gaza Strip. She moved to Israel before immigrating in 1989 to the United States.
Gabriel is listed as a recommended speaker by the Public diplomacy (Israel) Hasbara Fellowship Speakers Bureau, a pro-Israeli advocacy group, on their Web site, although she is not a member of that organization.
== Work against Islamic supremacism ==
Gabriel frequently speaks at American conservative organizations such as The Heritage Foundation, Christians United for Israel, Evangelical and Jewish groups. In her own words, she gives voice to "what many in America are thinking, but afraid to say out loud, for fear of being labeled racist, bigoted, Islamophobic, or intolerant."<ref>Gabriel, Because They Hate, 2006, p. 205</ref> She has appeared often as a commentator on news programs, speaking out for the rights of Muslim women.

====''Because They Hate''====
In her first book, Gabriel discusses her experiences as a Maronite Christian living in Lebanon during the Lebanese Civil War in the 1970s.<ref>Gabriel. Because They Hate,2006, pp=4–6</ref> She describes the story of her family and childhood hiding in a bomb shelter. She details her strong convictions that her country's inherent multicultural blind acceptance of all faiths and cultures including the then dominant Lebanese Christian phalangists, led to Lebanon's ruin by the continuous attacks from indigenous Muslims, other Christian groups and migrant Palestinians.
Gabriel comments that "anyone who voices his or her opinion contrary to "political correctness" is immediately tagged a "racist" or "bigot" and that this has resulted in a "social paranoia which discourages free thought and expression."<ref >Gabriel, Because They Hate, 2006, p.216</ref> Moreover, she states that societies and cultures must be held accountable for their actions and that "by not judging others... we have helped create the monsters we are dealing with today."<ref >Gabriel, Because They Hate, p 186</ref> The book made ''The New York Times'' hardcover best seller list.<ref>http://www.nytimes.com/2006/11/17/books/16blog-polibooks.html?_r=1&oref=slogin|title=Hardcover Best Seller List|accessdate=2008-03-09|date=17 November 2006</ref> The introduction of the 2008 edition of ''Because They Hate'' stated that the book was put on the reading list at the FBI Academy and that it was assigned as mandatory reading for United States Navy SEALs heading to the Middle East.<ref>Gabriel, Because They Hate, 2006, p.xx of the 2008 edition.</ref>

====''They Must Be Stopped''====
The jacket cover of her 2008 book ''They Must Be Stopped: Why We Must Defeat Radical Islam and How We Can Do It'' states the following:
* Fundamentalist Islam is a religion rooted in seventh-century teachings that are fundamentally opposed to democracy and equality
* Radical Islamists are utterly contemptuous of all "infidels" (non-Muslims) and regard them as enemies worthy of death
* Madrasas in America are increasing in number, and they are just one part of a growing radical Islamic army on U.S. soil
* Radical Islam exploits the U.S. legal system and America's protection of religion to spread its hatred for Western values
* America must organize a unified voice that says "enough" to political correctness, and demands that government officials and elected representatives do whatever is necessary to protect us

== Views on Islam ==
Gabriel sees the problems of terrorism and Islamic militarism as inherent in the religion itself. She says, “the main driving force behind all Islamic terrorism is the Koran. What drives these passionate soldiers of Allah is Islam itself and the promises made to them by the Prophert Mohammed.”<ref>Brigitte Gabriel, They Must Be Stopped” (NY: St. Martin’s Press, 2008), p. 60.</ref> In speaking of the historic conquests of Islam she writes, “These armies were dutifully following what Mohammed had established as a normal modus operandi: ‘So, fight them till all opposition ends and the only religion is Islam” (Koran 8:39).”<ref>Gabriel, “They Must Be Stopped,” 2008, p. 120.</ref> She asserts that the goal of Islam is the establishment of a worldwide caliphate under Islamic rule. She notes that one of the most influential Islamic thinkers, Abdulla Azzam, said that for him, life “revolved around a single goal, namely the establishment of Allah’s rule on earth”, which means the restoration of the caliphate.<ref>Gabriel, They Must Be Stopped, 2006, p. 127, quoting Daniel Pipes, “What Do the Terrorists Want? [A Caliphate}, New York Sun, July 26, 2005.</ref> Gabriel’s writing can be sharp. She writes, “Radical Islam abhors sin. In particular it abhors the sin of Mulims’ failure to slaughter and subjugate large numbers of infidels.”<ref>Gabriel, “They Must Be Stopped”, p. 69.</ref>
As an activist against Islamic supremacism, she founded and serves as president of the American Congress For Truth (founded 2002) and ACT! for America, a citizen action network that promotes "national security and the defense of American democratic values against the values of radical Islam.

== Critics ==
Of course, as an outspoken opponent of Islamic supremacy , Gabriel has many critics. She is found on all the standard right-wing watches.

===Views on the Arab–Israeli conflict===
Gabriel views the Arab–Israeli conflict as being "intractable because the Arab world refuses to accept the right of a Jewish state to exist. She cites examples such as the Iranian Revolution of 1979 and the rise of Hamas as bringing to the forefront radical Islamic ideologies that are rooted in "religious hatred, humiliation, and resentment" of Israel and the West.<ref >Gabriel, Because They Hate, 2006, p. 173-174.</ref>
Gabriel believes this can be seen in the Israeli–Palestinian conflict where, in her view, Palestinian nationalism has largely been replaced by "holy obligation" motivating adherents to commit "terrorist murder."<ref >Gabriel, Because They Hate, 2006, p. 181.</ref> She states that the legitimization of Palestinian suicide attacks within Israel has now evolved to where, "Islamists believe that they may commit mass murder anywhere in the world to advance their holy cause." As a result, she believes the world now suffers "from a plague of Islamic terrorism... authored and perfected by the Palestinians."<ref >Gabriel, Because They Hate, 2006, p. 182.</ref>
With regard to the proposed two-state solution, Gabriel states: "Forcing Israel to accept a two-state solution is not going to work unless the Palestinians first are forced to clean up their act and eliminate hatred from their schoolbooks, teach tolerance to their people, and preach acceptance of Israel and the Jews as a neighbor."<ref name="An inside ally">{{cite web|url=http://www.jpost.com/Magazine/Features/Article.aspx?id=146686</ref>
According to Gabriel, since Islamic supremacism views the destruction of Israel alongside the United States as "a parallel strategic objective", she therefore sees the survival of Israel as being of paramount importance as a vanguard of Western culture and as "the only Western-style nation in the Middle East, one that Arabs despise, feel threatened by, and vow to destroy."<ref>Gabriel, Because They Hate, 2006, p. 169,184</ref>

== References ==
<references/>

==Bibliography==
Brigitte Gabriel, Because They Hate: A Survivor of Islamic Terror Warns America (New York, St. Martin's Press, 2006.

Brigitte Gabriel, They Must Be Stopped: Why We Must Defeat Radical Islam and How We Can Do It (New York:St. Martin's,2008.

== External links ==
*[http://www.americancongressfortruth.com American Congress For Truth website]
*[http://www.heritage.org/Press/Events/ev092706a.cfm Presentation to the Heritage Foundation]
*[http://www.nationalpost.com/story-printer.html?id=1462864 "Polarized points of view"], [[National Post]]
*[http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=21954 Brigitte Gabriel's article about her lecture in Memphis: Muslims Muzzling Memphis]

===Video===
*[http://multimedia.heritage.org/content/wm/Lehrman-092706a.wvx ''Because They Hate'' presentation] to [[The Heritage Foundation]]

== Categories ==
[[Category:American political activists]]
[[Category:American political journalists]]
[[Category:American political writers]]
[[Category:American women journalists]]
[[Category:Conservatism in the United States]]
[[Category:Critics of Islam]]
[[Category:Opposition to Islam in the United States]]

Brigitte Gabriel

2015-05-01T01:29:00Z

Musoniki: Create page

Gabriel has described herself as a U.S.-based journalist & news producer who started her career as an anchor for an evening Arabic news program, terrorism expert & the founder of the nonprofit organization ACT! For America.<ref>Brigitte Gabriel, They Must Be Stopped, (New York:St. Martin’s Press, 2008), cover jacket</ref> She has become a best-selling author and activist sounding the alarm against Islamic supremacism and terrorism. She is seen by many as an expert on Islamic terrorism and is founder of the nonprofit organization ACT! For America. <ref>Brigitte Gabriel, They Must Be Stopped, (New York:St. Martin’s Press, 2008), cover jacket</ref>
Info Box
{{Infobox person
|name = Brigitte Gabriel
|other_names = Nour Semaan<br />(alternative [[Pen name|nom de plume]])<ref name="NYT0311" />
|birth_date = {{Birth_date and age|1964|10|21}}
|birth_place = [[Marjayoun]], [[Marjeyoun District]], [[Lebanon]]
|nationality = [[Lebanese nationality law|Lebanese]] and [[American nationality law|American]]
|occupation = Author, activist, journalist
|years_active = 1986–present
|website = [http://www.americancongressfortruth.com American Congress for Truth], [http://www.actforamerica.org ACT! for America]}}
== Birth ==
In an article critical of Gabriel and her message, an undisclosed source said to be familiar with her past claims she was born Hanan Qahwaji.8,24 Another critical site claims her birth name was Hanah Kahwagi Tudor. <ref>http://www.islamophobia.org/islamophobic-orgs/act-for-america.html</ref>

== Early Life ==
Brigitte Gabriel was born in the [[Marjeyoun District]] of [[Lebanon]] to a Maronite Christian couple, their only child. Gabriel lived with her family through the Lebanese civil war. She worked as a news anchor in Lebanon and Israel before immigrating to the United States. She recalls that during the Lebanese Civil War, Islamic militants launched an assault on a Lebanese military base near her family's house and destroyed her home. Gabriel, ten years old at the time, was injured by shrapnel in the attack. For the next seven years, she and her parents were forced to live underground in all that remained, an 8 x 10 ft. bomb shelter, with no sanitary systems, electricity or running water, only a small kerosene lantern and little food. She says that to evade Muslim snipers, she had to crawl in a roadside ditch to a spring for water.
According to Gabriel, at one point in the spring of 1978, a bomb explosion caused her and her parents to become trapped in the shelter for two days. They were eventually rescued by three Christian militia fighters, one of whom befriended Gabriel but was later killed by a land mine.
Gabriel wrote that in 1978 a stranger warned her family of an upcoming attack by the Islamic militias on all Christians. Her life was saved when the Israeli army invaded Lebanon. Later, when her mother was seriously injured and taken to an Israeli hospital, Gabriel was surprised by the humanity shown by the Israelis, in contrast to the constant propaganda against the Jews she had seen as a child
She says that in experiencing this she was amazed that the Israelis were providing medical treatment to Palestinian and Muslim gunmen who were sworn, mortal enemies, dedicated to the destruction of Israel and the slaughter of Jews. Yet, Israeli doctors and nurses worked to save their lives and each patient was treated solely according to the nature of his or her injury. She says the doctor treated her mother before he treated an Israeli soldier lying next to her because her injury was more severe than his.

== Work as a journalist in Lebanon ==
Gabriel used the pseudonym, Nour Semaan as an anchor for the Arabic language news program, World News. Gabriel was a news anchor for ''World News'', an Arabic-language evening news broadcast of Middle East Television, a Marjayoun-based station run by the now defunct South Lebanon Army|SLAand funded by Israel. Gabriel covered the Israeli withdrawal from central Lebanon, the Israeli Security Zone (occupied South Lebanon), and the Palestinian uprising in the West Bank and Gaza Strip. She moved to Israel before immigrating in 1989 to the United States.
Gabriel is listed as a recommended speaker by the Public diplomacy (Israel) Hasbara Fellowship Speakers Bureau, a pro-Israeli advocacy group, on their Web site, although she is not a member of that organization.
== Work against Islamic supremacism ==
Gabriel frequently speaks at American conservative organizations such as The Heritage Foundation, Christians United for Israel, Evangelical and Jewish groups. In her own words, she gives voice to "what many in America are thinking, but afraid to say out loud, for fear of being labeled racist, bigoted, Islamophobic, or intolerant."<ref>Gabriel, Because They Hate, 2006, p. 205</ref> She has appeared often as a commentator on news programs, speaking out for the rights of Muslim women.

====''Because They Hate''====
In her first book, Gabriel discusses her experiences as a Maronite Christian living in Lebanon during the Lebanese Civil War in the 1970s.<ref>Gabriel. Because They Hate,2006, pp=4–6</ref> She describes the story of her family and childhood hiding in a bomb shelter. She details her strong convictions that her country's inherent multicultural blind acceptance of all faiths and cultures including the then dominant Lebanese Christian phalangists, led to Lebanon's ruin by the continuous attacks from indigenous Muslims, other Christian groups and migrant Palestinians.
Gabriel comments that "anyone who voices his or her opinion contrary to "political correctness" is immediately tagged a "racist" or "bigot" and that this has resulted in a "social paranoia which discourages free thought and expression."<ref >Gabriel, Because They Hate, 2006, p.216</ref> Moreover, she states that societies and cultures must be held accountable for their actions and that "by not judging others... we have helped create the monsters we are dealing with today."<ref >Gabriel, Because They Hate, p 186</ref> The book made ''The New York Times'' hardcover best seller list.<ref>http://www.nytimes.com/2006/11/17/books/16blog-polibooks.html?_r=1&oref=slogin|title=Hardcover Best Seller List|accessdate=2008-03-09|date=17 November 2006</ref> The introduction of the 2008 edition of ''Because They Hate'' stated that the book was put on the reading list at the FBI Academy and that it was assigned as mandatory reading for United States Navy SEALs heading to the Middle East.<ref>Gabriel, Because They Hate, 2006, p.xx of the 2008 edition.</ref>

====''They Must Be Stopped''====
The jacket cover of her 2008 book ''They Must Be Stopped: Why We Must Defeat Radical Islam and How We Can Do It'' states the following:
* Fundamentalist Islam is a religion rooted in seventh-century teachings that are fundamentally opposed to democracy and equality
* Radical Islamists are utterly contemptuous of all "infidels" (non-Muslims) and regard them as enemies worthy of death
* Madrasas in America are increasing in number, and they are just one part of a growing radical Islamic army on U.S. soil
* Radical Islam exploits the U.S. legal system and America's protection of religion to spread its hatred for Western values
* America must organize a unified voice that says "enough" to political correctness, and demands that government officials and elected representatives do whatever is necessary to protect us

== Views on Islam ==
Gabriel sees the problems of terrorism and Islamic militarism as inherent in the religion itself. She says, “the main driving force behind all Islamic terrorism is the Koran. What drives these passionate soldiers of Allah is Islam itself and the promises made to them by the Prophert Mohammed.”<ref>Brigitte Gabriel, They Must Be Stopped” (NY: St. Martin’s Press, 2008), p. 60.</ref> In speaking of the historic conquests of Islam she writes, “These armies were dutifully following what Mohammed had established as a normal modus operandi: ‘So, fight them till all opposition ends and the only religion is Islam” (Koran 8:39).”<ref>Gabriel, “They Must Be Stopped,” 2008, p. 120.</ref> She asserts that the goal of Islam is the establishment of a worldwide caliphate under Islamic rule. She notes that one of the most influential Islamic thinkers, Abdulla Azzam, said that for him, life “revolved around a single goal, namely the establishment of Allah’s rule on earth”, which means the restoration of the caliphate.<ref>Gabriel, They Must Be Stopped, 2006, p. 127, quoting Daniel Pipes, “What Do the Terrorists Want? [A Caliphate}, New York Sun, July 26, 2005.</ref> Gabriel’s writing can be sharp. She writes, “Radical Islam abhors sin. In particular it abhors the sin of Mulims’ failure to slaughter and subjugate large numbers of infidels.”<ref>Gabriel, “They Must Be Stopped”, p. 69.</ref>
As an activist against Islamic supremacism, she founded and serves as president of the American Congress For Truth (founded 2002) and ACT! for America, a citizen action network that promotes "national security and the defense of American democratic values against the values of radical Islam.

== Critics ==
Of course, as an outspoken opponent of Islamic supremacy , Gabriel has many critics. She is found on all the standard right-wing watches.

===Views on the Arab–Israeli conflict===
Gabriel views the Arab–Israeli conflict as being "intractable because the Arab world refuses to accept the right of a Jewish state to exist. She cites examples such as the Iranian Revolution of 1979 and the rise of Hamas as bringing to the forefront radical Islamic ideologies that are rooted in "religious hatred, humiliation, and resentment" of Israel and the West.<ref >Gabriel, Because They Hate, 2006, p. 173-174.</ref>
Gabriel believes this can be seen in the Israeli–Palestinian conflict where, in her view, Palestinian nationalism has largely been replaced by "holy obligation" motivating adherents to commit "terrorist murder."<ref >Gabriel, Because They Hate, 2006, p. 181.</ref> She states that the legitimization of Palestinian suicide attacks within Israel has now evolved to where, "Islamists believe that they may commit mass murder anywhere in the world to advance their holy cause." As a result, she believes the world now suffers "from a plague of Islamic terrorism... authored and perfected by the Palestinians."<ref >Gabriel, Because They Hate, 2006, p. 182.</ref>
With regard to the proposed two-state solution, Gabriel states: "Forcing Israel to accept a two-state solution is not going to work unless the Palestinians first are forced to clean up their act and eliminate hatred from their schoolbooks, teach tolerance to their people, and preach acceptance of Israel and the Jews as a neighbor."<ref name="An inside ally">{{cite web|url=http://www.jpost.com/Magazine/Features/Article.aspx?id=146686</ref>
According to Gabriel, since Islamic supremacism views the destruction of Israel alongside the United States as "a parallel strategic objective", she therefore sees the survival of Israel as being of paramount importance as a vanguard of Western culture and as "the only Western-style nation in the Middle East, one that Arabs despise, feel threatened by, and vow to destroy."<ref>Gabriel, Because They Hate, 2006, p. 169,184<ref/>

== References ==
<references/>

==Bibliography==
{{refbegin}}
*{{citation|last=Gabriel|first=Brigitte|title=Because They Hate: A Survivor of Islamic Terror Warns America|url=http://books.google.com/books?id=pmmCnppIll0C|place=[[New York City]], [[New York]], [[United States]] |publisher=[[St. Martin's Press]] |isbn=0-312-35837-7|year=2006|ref=harv}}
*{{citation|last=Gabriel|first=Brigitte|title=They Must Be Stopped: Why We Must Defeat Radical Islam and How We Can Do It|url=http://books.google.com/books?id=gxffnPOnLCMC|place=New York City, New York, United States|publisher=[[St. Martin's Press]]|year=2008|isbn=978-0-312-38363-3|ref=harv}}
{{refend}}

== External links ==
*[http://www.americancongressfortruth.com American Congress For Truth website]
*[http://www.heritage.org/Press/Events/ev092706a.cfm Presentation to the Heritage Foundation]
*[http://www.nationalpost.com/story-printer.html?id=1462864 "Polarized points of view"], [[National Post]]
*[http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=21954 Brigitte Gabriel's article about her lecture in Memphis: Muslims Muzzling Memphis]

===Video===
*[http://multimedia.heritage.org/content/wm/Lehrman-092706a.wvx ''Because They Hate'' presentation] to [[The Heritage Foundation]]

== Categories ==
[[Category:American political activists]]
[[Category:American political journalists]]
[[Category:American political writers]]
[[Category:American women journalists]]
[[Category:Conservatism in the United States]]
[[Category:Critics of Islam]]
[[Category:Opposition to Islam in the United States]]

Dudley Tyng

2015-04-28T00:33:02Z

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Dudley Tyng (January 12, 1825-April 19, 1858 was an Episcopalianpastor who took a strong stand against slavery and founded the Church of the Covenant in Philadelphia after that stand cost him his pastorate. He was a leader in the revival of 1858. Tyng’s last words, “Let us all stand up for Jesus” became the well-known hymn, “Stand Up, Stand Up for Jesus,” written by the pastor friend who preached his funeral, George Duffield, Jr.

== Early Life ==

Tyng was a third-generation Episcopalian pastor. His grandfather had served in Philadelphia, and Dudley followed his well-known father, Rev. Stephen H. Tyng, into the pastorate of the Church of the Epiphany there. He served as assistant to his father for a while, and later succeeded him to the pulpit, <ref>bereanbibleheritage.org/extraordinary/tyng_dudley.php</ref> being elected pastor when his father resigned in 1854. <ref>http://www.laboringinthelord.com/stand-up-for-jesus/</ref>

== Education ==

Tyng was educated at the University of Pennsylvania and the Episcopal Seminary at Alexandria, VA.<ref>The Billy Graham Team, Crusader Hymns and Hymn Stories, (Chicago: Hope Publishing, 1966,1967, p. 19</ref>
Ministry and Stand Against Slavery

As an Episcopalian, Tyng denounced specific sins, especially the sin of slavery. This was difficult, since many wealthy church members owned slaves. The message was not well received by everyone, and resulted in a demand for Tyng’s removal only two years into his ministry.

Tyng withdrew from the church, along with some supporters who accepted his anti-slavery message. They formed the Church of the Covenant which gathered for worship in a little meeting hall on the outskirts of Philadelphia. The family moved to a country home nearby.<ref>Crusader Hymns, p. 19</ref>

Tyng began noontime services at the YMCA, and revival broke out. Thousands were converted, and space had to be added to the already-large facility to accommodate the seekers. Sometimes over 5,000 attended the meetings. <ref>Crusader Hymns, p. 19</ref>The revival of 1858 resulted in 10,000 conversions, the founding of forty new churches, and remarkable increases in church membership over the next few years.

== Later Life & Death ==

At the height of the revival, Tyng went for a drive in the country and stopped to watch a demonstration of a corn thrasher. His clothing accidentally got caught in the cogs of the machine and his arm was badly mangled and nearly pulled off. The remains of the arm were amputated, and it soon became clear that Tyng would not survive. <ref>William J. Petersen & Ardythe Peterson, (Carol Stream, IL:Tyndale House, c. 2006), p.188</ref> After he was told of his soon-coming demise, Tyng said, “Then it is very well. God’s will be done.”<ref>Crusader Hymns, p. 20</ref> He spent his last hours urging his doctor to be converted and asking his wife to encourage his sons to become pastors. At the end he held his pastor-father’s hand and forcing a whisper said, “Stand up for Jesus, Father, and tell my brethren of the ministry, wherever you meet them, to stand up for Jesus!”<ref>Crusader Hymns, p. 20</ref>

The funeral was preached by his friend George Duffield, Jr., a Presbyterian pastor who was also prominent in the revival movement. He preached on the Bible verse to which Tyng’s last words had alluded: “Stand therefore, having your loins girt about with truth” (Ephesians 6:14), and composed a poem to drive home the point. The poem was later put to music by the organist-composer George Webb (1803-1887), and became a well-known hymn.<ref>Crusader Hymns, p. 20</ref>

== References ==
<references/>

[[Category:Revivals]]
[[Category:Abolitionists]]
[[Category:Christianity in America]]

Dudley Tyng

2015-04-28T00:31:28Z

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Dudley Tyng (January 12, 1825-April 19, 1858 was an Episcopalianpastor who took a strong stand against slavery and founded the Church of the Covenant in Philadelphia after that stand cost him his pastorate. He was a leader in the revival of 1858. Tyng’s last words, “Let us all stand up for Jesus” became the well-known hymn, “Stand Up, Stand Up for Jesus,” written by the pastor friend who preached his funeral, George Duffield, Jr.

== Early Life ==

Tyng was a third-generation Episcopalian pastor. His grandfather had served in Philadelphia, and Dudley followed his well-known father, Rev. Stephen H. Tyng, into the pastorate of the Church of the Epiphany there. He served as assistant to his father for a while, and later succeeded him to the pulpit, <ref>bereanbibleheritage.org/extraordinary/tyng_dudley.php</ref> being elected pastor when his father resigned in 1854. <ref>http://www.laboringinthelord.com/stand-up-for-jesus/</ref>

== Education ==

Tyng was educated at the University of Pennsylvania and the Episcopal Seminary at Alexandria, VA.<ref>The Billy Graham Team, Crusader Hymns and Hymn Stories, (Chicago: Hope Publishing, 1966,1967, p. 19</ref>
Ministry and Stand Against Slavery

As an Episcopalian, Tyng denounced specific sins, especially the sin of slavery. This was difficult, since many wealthy church members owned slaves. The message was not well received by everyone, and resulted in a demand for Tyng’s removal only two years into his ministry.

Tyng withdrew from the church, along with some supporters who accepted his anti-slavery message. They formed the Church of the Covenant which gathered for worship in a little meeting hall on the outskirts of Philadelphia. The family moved to a country home nearby.<ref>Crusader Hymns, p. 19</ref>

Tyng began noontime services at the YMCA, and revival broke out. Thousands were converted, and space had to be added to the already-large facility to accommodate the seekers. Sometimes over 5,000 attended the meetings. <ref>Crusader Hymns, p. 19</ref>The revival of 1858 resulted in 10,000 conversions, the founding of forty new churches, and remarkable increases in church membership over the next few years.

== Later Life & Death ==

At the height of the revival, Tyng went for a drive in the country and stopped to watch a demonstration of a corn thrasher. His clothing accidentally got caught in the cogs of the machine and his arm was badly mangled and nearly pulled off. The remains of the arm were amputated, and it soon became clear that Tyng would not survive. <ref>William J. Petersen & Ardythe Peterson, (Carol Stream, IL:Tyndale House, c. 2006), p.188</ref> After he was told of his soon-coming demise, Tyng said, “Then it is very well. God’s will be done.”<ref>Crusader Hymns, p. 20</ref> He spent his last hours urging his doctor to be converted and asking his wife to encourage his sons to become pastors. At the end he held his pastor-father’s hand and forcing a whisper said, “Stand up for Jesus, Father, and tell my brethren of the ministry, wherever you meet them, to stand up for Jesus!”<ref>Crusader Hymns, p. 20</ref>

The funeral was preached by his friend George Duffield, Jr., a Presbyterian pastor who was also prominent in the revival movement. He preached on the Bible verse to which Tyng’s last words had alluded: “Stand therefore, having your loins girt about with truth” (Ephesians 6:14), and composed a poem to drive home the point. The poem was later put to music by the organist-composer George Webb (1803-1887), and became a well-known hymn.<ref>Crusader Hymns, p. 20</ref>

[[Category:Revivals]]
[[Category:Abolitionists]]
[[Category:Christianity in America]]

Stephen Paxson

2015-04-27T18:54:38Z

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Stephen Paxson, 1808-1881, was a was a missionary with the American Sunday School Union. He is known for starting over 1300 Sunday schools in frontier rural America with a total attendance of about 83,000<ref>Stephen Paxson, Sunday School, http://www.believersweb.org/view.cfm?ID=149</ref> and is known as the Apostle to Children and possibly the single biggest influence in evangelizing the American frontier.

==Early Life==

Stephen Paxson was born to Joseph and Mary Lester Paxson in New Lisbon, OH, one of seven children. Joseph died when the children were young, .”<ref>Belle Paxson Drury, A Fruitful Life: A Narrative of the Adventurers and Missionary Labors of Stephen Paxson ( American Sunday School Union, 1882), p. 16</ref> and poverty forced the mother to find other families to take the children in. Stephen was indentured to Harman Fagan with the promise that Stephen would be permitted to attend school at least three months a year..”<ref>Belle Paxson Drury, p. 18</ref> However Stephen had been born with a speech impediment and was dubbed “Stuttering Stephen.” Because of his handicap, he never attended school. <ref>Wesley R. Willis, 200 Years—And Still Counting! Past, Present and Future of the Sunday School, (Wheaton, IL:Victor Books, Scripture Press, 1980), p.49</ref> On the first day, he was so excited that he could not get out his name or age. The children laughed, and the teacher returned him home with a note saying not to come back until he could talk. He never did receive a formal education, but he was inquisitive and determined, so despite having to work constantly, he taught himself to read.<ref>Belle Paxson Drury, p. 18</ref>

He was also crippled and lame throughout life, living in constant pain. He became a hatmaker and a favorite fiddler for local Saturday night dances.

==Conversion==

Paxson was not a churchgoer nor a professing Christian in early life, but when he was in his 30’s, his daughter Mary begged him to attend church to help her win a gold star. He agreed to get close enough to only put his foot in the door, hoping he would be counted for Mary’s prize, but when he got to the door, Mary pulled him inside. They needed a teacher, and Paxson was pressed into service. The students read from the Bible and Paxson asked questions out of a book. Paxson returned. At first he thought he was a moral man who had no need of salvation, Christ or the church, but after four years of thinking about the instruction in the Sunday school book, he was personally converted to Christ. <ref>Lorella Rouster, Stephen Paxson—Single-Minded Apostle to Pioneer Children, Testimonies of Faith, Sunday School Times/Gospel Herald (Cincinnati, OH:Union Gospel Press, p. 28</ref>

==Ministry with American Sunday School Union==

After his conversion in Sunday school, his enthusiasm knew no bounds. Soon he quit his job as a hatmaker, the family sold their home in Winchester, IL and moved to a simple log cabin home on Hickory Hill in Pike County,<ref>Willis, p. 51</ref> so that he could become a Sunday school missionary. His salary was one dollar a day.<ref>Rouster, p. 28</ref> Highly motivated, Paxson worked on overcoming his handicaps. He learned to walk without showing his discomfort and overcame stuttering by practicing taking a deep breath and then expelling it slowly, accompanied by hand gesturers.<ref>Willis, p. 51</ref>
Traveling on horseback, Paxson traveled and ministered in an area stretching from the Great Lakes to the Gulf of Mexico and from the Allegheny Mountains to the Rockies. He made a habit of always stopping to visit every child he met, hoping to persuade him to come to Sunday school. This habit became so ingrained that his horse learned to stop whenever a child was in sight. Because of this, he has been called “the Apostle to the children” (Willis, p. 50) He kept his mind of the goal of establishing a Sunday school in every community, and he seized virtually every opportunity, talking to parents, town leaders, and children. His horse, it is said, automatically turned in at every school and church without command.<ref>Rouster, p.28</ref>

During the winter months, travel was impossible on the frontier, so Paxson used those times to visit the larger towns of the East, seeking to start Sunday schools in each community there, and raising funds for the work of the American Sunday School Union, in particular for furnishing mini-libraries of Sunday school books for frontier communities at half cost. <ref>Rouster, p.28</ref> This was no idle time. Paxson spoke five nights a week and three to five times on Sunday.<ref>Belle Paxson Drury, p. 106</ref>

Paxson, hardened to pain through his physical infirmities, endured through many hardships. He traveled roads that could barely be called such, over 100,000 miles by horseback in his lifetime. He traveled in all kinds of weather. One of his favorite sayings was, “A Sunday school born in a snowstorm will never be scared by a white frost.”<ref>B. PaxsonDrury, A Fruitful Life: A Narrative of the Adventurers and Missionary Labors of Stephen Paxson ( American Sunday School Union)</ref> He had no guaranteed accommodations in his travels. He also endured the hardship of separation from his family for long periods. However, his wife was capable, loving and devoted, and cared well for the children during these absences.<ref>Willis, p.59</ref>

The Sunday schools he started were Union Sunday schools in which many Christian denominations participated, studying the Bible together.<ref>Willis, p. 50</ref> His ministry was extremely fruitful. He once set a record of starting forty new Sunday schools in forty days! His ministry extended forty years through two generations and brought thousands to faith in Christ. It is said that one man moved twice in an effort to avoid Paxson and his Sunday schools. When Paxson showed up at the third place to which he had moved, however, he came to hear his lecture and was so moved that he enrolled himself and his seven sons in the Sunday school and gave the first donation toward a Sunday school library.<ref>Willis, p. 52</ref>

==Later Life and Death==
In his later years, Paxson retired to the home office of the American Sunday School Union in St. Louis.<ref>http://www.believersweb.org/view.cfm?ID=149</ref> There, he was placed in charge of the Sunday School Book Depository which fulfilled orders for the mini-libraries for which he had so often raised funds. He was very strict about orders being fulfilled the same day they were received. While in St. Louis, he and his family attended Pilgrim Congregational Church and he continued to invite every child he saw to Sunday school.<ref>Belle Paxson Drury, p. 146-147, 149.</ref> He also wrote to encourage Sunday school conventions whenever he could not attend.<ref>Belle Paxson Drury, p. 153</ref>
In October 1880, the Paxsons recelebrate their marriage of 50 years at their home in St. Louis.<ref>Belle Paxson Drury, p. 171.</ref> Paxson spent time making scrapbooks of his labors and writing letters of encouragement to others.<ref>Belle Paxson Drury, p. 180</ref>

Paxson was invalid the last three months of his life. Several days before his death, when it was evident he would not recover, his son, Rev. W.P. Paxson asked him if he should die, if it was all right. Paxson replied, “Why son, that was settled many years ago.”<ref>Belle Paxson Drury, p. 181</ref> He left this message to friends: “I die at my post. All is clear and bright and peaceful. No fear, no tremor, but rest, comfort in God.”<ref>Belle Paxson Drury, p. 181</ref> He died at home in 1881.

==Legacy==
In his lifetime, Paxson directly started 1300 frontier Sunday schools and aided in the establishment of 1700 others.<ref>Willis, p. 63</ref> Paxson’s oldest son, at age 15 joined in his father’s missionary work. He went on to establish more than 700 more Sunday schools himself. Paxson has been called “the most important single influence in evangelizing the American frontier.<ref>Wesley R. Willis, 200 Years—And Still Counting! Past, Present and Future of the Sunday School, (Wheaton, IL:Victor Books, Scripture Press, 1980), p.49</ref>

==References==
<references/>

[[Category:Missionaries]]
[[Category:Christian education]]
[[Category:American frontier]]

Slavery in the early church

2015-04-26T21:09:05Z

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Liberation of slaves was frequent in the early church. Christianity was born in a world that was overwhelmed with slavery. Rome, the dominant world power, was utterly dependent on slave labor. The message of Jesus and the New Testament, while not forbidding slavery nor organizing any campaign to abolish it, struck at the very roots of slavery, to dry up its power much as popular herbicides work to kill stubborn weeds from the roots up.<ref>Lorella Rouster, Anti-Slavery Activism 101--
"Early Christian Influence Against Slavery", Every Child Ministries, Edition 2, 2011, pp. 18-22</ref>

== The World into Which Christianity was Born ==

Slavery thrived because the elite classes despised manual labor, but Jesus dignified labor by working as a carpenter. Slavery thrived on the distinction of privileged masters and powerless servants. Jesus chose to take the form of a servant, washing His disciples’ feet. Slavery thrived with loving oneself and looking down on enemies, especially those captured in warfare; Jesus taught us to love, pray for, and serve even our enemies. Slavery thrived on deep-rooted traditions based in the sinful nature of man; Jesus had a habit of calling people back to God’s original intention in the beginning of things. He reminded us that God created people free and gave them the dignity of choice. The exercise of choice is possible only in liberty and not in slavery. Christianity promoted the equality of its members, accepting slave and slavemaster as equal brothers and sisters serving side by side in the church. <ref>Galatians 3:28</ref><ref>Rouster, p 18.</ref>

== Christianity Begins to Make Social Changes ==

Because of the Christian emphasis on love and mercy to all, slavery was soon rid of most of its extreme features of cruelty. For instance, a popular Christian writing said a master just love his servant: “Let him consider wherein they are equal even as he is a man…he should love his slave as a brother.” <ref>Constitutions of the Holy Apostles, Book IV, xii</ref> The same book instructed masters not to command their slaves “with bitterness of soul, let they groan against thee and wrath be upon thee from God.” <ref>Constitutions, Book VII, xiii</ref> It further taught Christians that the slaves ought to work only five days a week and be permitted to go to church for instruction on Sunday and other special days of the church. <ref>Constitutions, Book VII, xxxiii</ref> Christians who had taken concubine slaves before conversion were required to marry them legally before baptism. <ref>Constitutions, Book VII, xxxii</ref>

This does not mean Christians approved of slavery. The admonitions of early Christian writers for believing slaves to serve their masters wholeheartedly may be compared with admonitions of pro-lifers to avoid bombing abortion clinics and executing abortionists. The act of abortion is abhorrent and inherently immoral, but since it is now legal and Christians have thus far been unable to change that, Christian leaders urge their followers to keep within the limits of the law.<ref>Rouster,p.19</ref>
What we find in early Christian writers (popularly called the Church Fathers) is an emphasis on being free in spirit to serve Christ, regardless on one’s status in life. Abrose wrote that the slave might be superior in character to his master and might be more truly free. <Kenneth Scott Latourette, The History of the Expansion of the Christian Church, Zondervan, 1943, p. 622</ref> He encouraged Christians to free slaves, writing, “the highest kind of liberality is to redeem captives, to save them from the hands of their enemies.” In 378 A.D., Trace and Illyria were devastated by the Goths and a multitude were carried away into slavery. At that time, Ambrose redeemed all he could.

== Early Christians liberate slaves at their own expense ==

In the second and third centuries after Christ, tens of thousands of slaves were freed by people who converted the Christ, and then understood the inherent wrongness of the slave condition. Melania is said to have freed 8,000 slaves, Ovidus 5,000, Chromatius 1400, and Hermes 1200. <ref> Alvin Schmidt, Under the Influence, How Christianity Transformed Civilization, Zondervan, 2001, p. 274</ref> One popular Christian book of the early church said that Christians should not attend heathen gatherings “unless to purchase a slave and save a soul” (by teaching the slave of Christ and then freeing him or her). <ref>Constitutions, Book ii, Section VII</ref>

Church law in the early fifth century allowed for liberation (called manumission) of slaves during church services. <ref>Canon LIIIV, The African Code Canons, also called the Canons of the Fathers assembled at Carthage, 419.A.D.</ref>
This happened because many Christian converts at that time were people of considerable wealth. Converted out of a decadent, totally self-centered society, many Christians sold their goods and lands and used the proceeds to help the poor, support hospitals, take in orphans, free prisoners, and liberate slaves. Liberation was frequent, and freedmen soon became a prominent feature of society.<Rouster, p. 19-20</ref>

Augustine led many clergy under his authority at Hippo to free their slaves “as an act of piety.” <ref>Of the work of Monks, p. 25, Vol. 3, Nicene & Post-Nicene Fathers</ref> He boldly wrote a letter urging the emperor to set up a new law against slave traders and was very much concerned about the sale of children. Christian emperors of his time for 25 years had permitted sale of children, not because they approved of it, but as a way of preventing infanticide when parents were unable to care for a child (The Saints, Pauline Books, 1998 p. 72). In his famous book, “The City of God,” the development of slavery is seen as a product of sin and contrary to God’s divine plan”. <ref>The City of God, Ch. 15, p. 411, Vol II, Nicene & Post Nicene Fathers</ref>

Freeing slaves in those days took great conviction and courage, since the Roman emperors issued edicts unfavorable to it, and keeping on the good side of the emperor was essential to survival. Not until Justinian (527-565 A.D.) did Christians find an emperor who was sympathetic to what they had been doing <ref>Alvin Schmidt, Under the Influence, How Christianity Transformed Civilization, Zondervan, 2001, p. 274</ref>

The practice of freeing slaves began quite early, for Clement of Alexandria, who was probably a contemporary of the Apostle Paul, said in his Epistle to the Corinthians no. 55, “Some Christians surrendered their own freedom to liberate others or even money to provide food for others.” He talks as if it is common knowledge of which he is reminding them. He also says it was a church custom in his time to redeem prisoners of war from servitude. He wrote that Christians should not have too many domestic slaves. He said men did this because they disliked working with their own hands and serving themselves. <ref>The Instructor, Book II, Chapter IV</ref>

Ignatius, in his epistle to Herodustus, urges believers to “despise not servants, for we possess the same nature in common with them." <ref> Ignatius, Epistle to Herodotus, I, p. 114</ref> Basil (330-379) wrote of slaves and masters as all being fellow slaves of our Creator and spoke of “our mutual equality of rank.” <ref>Basil, On the Spirit, Ch. xx</ref> Lactantius in the fourth century wrote that in God’s eyes there were no slaves.<ref>Lactanius, Divine Institutes, mentioned in Schmidt, p. 274</ref>

In the fourth century, Chrysostom wrote that Christ annulled slavery and admonished Christian to buy slaves, teach them a marketable skill, and set them free. The freeing of slaves by Christians was so common in his time that some people complained Christianity had been introduced just for that purpose.<ref>Chrysostom, Homilies on the Acts of the Apostles, Homily XI, Vol XIII, Nicene & Post Nicene Fathers, p. 74</ref> In the fifth century, Patrick, Celtic Christian missionary to Ireland, actually condemned slavery. <ref>Schmidt, p. 275</ref>

== Christianity eclipses slavery in Europe ==

In fact, due to the influence of Christianity, slavery was rapidly declining and had all but disappeared from much of Europe when the advent and subsequent conquest of Islam brought a rebirth of the slave trade.<ref>Rouster, p.23</ref>

== See also ==

*[[Slavery in the Bible]]

*[[Atheism and forced labor]]

== References ==

<references/>

[[Category: Christianity]]
[[Category: Church history]]
[[Category: Early Christianity]]
[[Category: Slavery]]

Lorella Rouster

2015-04-26T21:06:22Z

Musoniki: additions

Lorella Rouster is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and supremacism and is a frequent speaker and internet contributor on these topics.

'''Life Work'''

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. Rouster developed training programs on child trafficking, reactive attachment disorder, and Christian education. She has developed hundreds of Sunday school lessons in the Kituba language of Congo and has translated and written numerous Christian songs in that language that have become popular through the Sunday schools there. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary consultant, project advisor on child trafficking and slavery, and communications specialist. <ref>African Jewels, Every Child Ministries, January 2015.</ref>

'''Publications'''

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; and Anti-Slavery Activism 101, ECM Publ., 2013. Her book, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref> Rouster has published hundreds of articles in Evangelical publications, chiefly on Christian education and missions.<ref>Interview with Lorella Rouster, March, 2015</ref>

'''Education'''

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University), also having attended Moody Bible Institute, Jackson Community College, and Indiana University. She is also certified Christian counselor with National Christian Counselor’s Association and holds ministerial credentials with the National Conservative Christian Church.

'''References'''<References/>

'''External Links'''

www.ecmafrica.org

www.moderndayabolitionist.blogspot.com

www.mamalorella.blogspot.com

[[Category:Missionaries]]
[[Category:Writers]]
[[Category:Christian writers]]
[[Category:Conservative Activists]]

Lorella Rouster

2015-04-26T21:02:27Z

Musoniki: small additions

Lorella Rouster is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and supremacism and is a frequent speaker and internet contributor on these topics.

'''Life Work'''

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary consultant, project advisor on child trafficking and slavery, and communications specialist. <ref>African Jewels, Every Child Ministries, January 2015.</ref>

'''Publications'''

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; and Anti-Slavery Activism 101, ECM Publ., 2013. Her book, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref> Rouster has published hundreds of articles in Evangelical publications, chiefly on Christian education and missions.<ref>Interview with Lorella Rouster, March, 2015</ref>

'''Education'''

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University), also having attended Moody Bible Institute, Jackson Community College, and Indiana University. She is also certified Christian counselor with National Christian Counselor’s Association and holds ministerial credentials with the National Conservative Christian Church.

'''References'''<References/>

'''External Links'''

www.ecmafrica.org

www.moderndayabolitionist.blogspot.com

www.mamalorella.blogspot.com

[[Category:Missionaries]]
[[Category:Writers]]
[[Category:Christian writers]]
[[Category:Conservative Activists]]

Lorella Rouster

2015-04-26T21:00:02Z

Musoniki:

Lorella Rouster is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and supremacism and is a frequent speaker and internet contributor on these topics.

'''Life Work'''

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary consultant, project advisor on child trafficking and slavery, and communications specialist. <ref>African Jewels, Every Child Ministries, January 2015.</ref>

'''Publications'''

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; and Anti-Slavery Activism 101, ECM Publ., 2013. Her book, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref>

'''Education'''

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University), also having attended Moody Bible Institute, Jackson Community College, and Indiana University. She is also certified Christian counselor with National Christian Counselor’s Association and holds ministerial credentials with the National Conservative Christian Church.

'''References'''<References/>

'''External Links'''

www.ecmafrica.org

www.moderndayabolitionist.blogspot.com

www.mamalorella.blogspot.com

[[Category:Missionaries]]
[[Category:Writers]]
[[Category:Christian writers]]
[[Category:Conservative Activists]]

Lorella Rouster

2015-04-26T20:59:00Z

Musoniki: Add education

Lorella Rouster is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and is a frequent speaker and internet contributor on these topics.

'''Life Work'''

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary consultant, project advisor on child trafficking and slavery, and communications specialist. <ref>African Jewels, Every Child Ministries, January 2015.</ref>

'''Publications'''

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; and Anti-Slavery Activism 101, ECM Publ., 2013. Her book, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref>

'''Education'''

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University), also having attended Moody Bible Institute, Jackson Community College, and Indiana University. She is also certified Christian counselor with National Christian Counselor’s Association and holds ministerial credentials with the National Conservative Christian Church.

'''References'''<References/>

'''External Links'''

www.ecmafrica.org

www.moderndayabolitionist.blogspot.com

www.mamalorella.blogspot.com

[[Category:Missionaries]]
[[Category:Writers]]
[[Category:Christian writers]]
[[Category:Conservative Activists]]

Lorella Rouster

2015-04-26T20:56:54Z

Musoniki: spelling

Lorella Rouster is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and is a frequent speaker and internet contributor on these topics.

'''Life Work'''

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary consultant, project advisor on child trafficking and slavery, and communications specialist. <ref>African Jewels, Every Child Ministries, January 2015.</ref>

'''Publications'''

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; and Anti-Slavery Activism 101, ECM Publ., 2013. Her book, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref>

'''Education'''

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University). She is also certified Christian counselor with National Christian Counselor’s Association and holds ministerial credentials with the National Conservative Christian Church.

'''References'''<References/>

'''External Links'''

www.ecmafrica.org

www.moderndayabolitionist.blogspot.com

www.mamalorella.blogspot.com

[[Category:Missionaries]]
[[Category:Writers]]
[[Category:Christian writers]]
[[Category:Conservative Activists]]

Lorella Rouster

2015-04-26T20:56:23Z

Musoniki: Add categories

Lorella Rouster is an American author, Christian educator, missionary and activist, co-founder of Every Child Ministries.
She has published hundreds of articles on Christian education, Bible and science, child trafficking and slavery, and Islamic terrorism and is a frequent speaker and internet contributor on these topics.

'''Life Work'''

Rouster worked as a public school teacher of English and journalism and as a freelance writer and area news correspondent before becoming a missionary with her husband in 1981 to DR Congo (then Zaire). In 1985 she and her husband John founded Every Child Ministries. She served that organization as Director of Teacher Training, missionary, and International-Co-Director for 30 years and initiated projects to street children, children in ritual servitude, children affected by war, and children with albinism, as well as Bible teaching in schools and an albinism awareness program for schools. On January 1, 2015, Mark Luckey became International Director succeeding the Rousters, and Lorella continues to serve as missionary consultant, project advisor on child trafficking and slavery, and communications specialist. <ref>African Jewels, Every Child Ministries, January 2015.</ref>

'''Publications'''

Rouster’s publications include “Jonah, Don’t You Care?” CEF Press, 1979; Sunday School: Teaching Children, ECM Publ., 1985; Ritual Servitude—Everyone’s Problem, ECM Publ., 2012; and Anti-Slavery Activism 101, ECM Publ., 2013. Her book, Sunday School: Teaching Children went through several revisions and has been published in seven languages.<ref>Interview with Lorella Rouster, March, 2015</ref>

'''Education'''

Rouster has earned a M.R.E. from Covington Theological Seminary and B.A. from Tri-State University (now Trine University). She is also certified Christian counselor with National Christian Counselor’s Association and holds ministerial credentials with the National Conservative Christian Church.

'''References'''<References/>

'''External Links'''

www.ecmafrica.org

www.moderndayabolitionist.blogspot.com

www.mamalorella.blogspot.com

[[Category:Missionaries]]
[[Category:Writers]]
[[Category:Christian writers]]
[[Category:Conservative Activits]]

Every Child Ministries

2015-04-26T20:52:43Z

Musoniki: Add categories

'''Every Child Ministries''' is a [[Christian]] charity and mission agency that specializes in uplifting African children. The charity is specially known for its advocacy on behalf of neglected, downtrodden, and marginalized groups of African children.<ref>2007 Christian Ministry Sourcebook, “Mission Agencies—International Focus”, 2007, p. 159.</ref> It was first incorporated in the US in the state of Indiana in 1985, but is now incorporated and recognized as an NGO in numerous African countries.<ref>Every Child Ministries Annual Report 2008, “Growing Strong”, c. 2008, p. 1</ref>

==Programs <ref>
Every Child Ministries Annual Report, “Growing Strong”, ECM Publications, Hebron, IN, 2008, p.2-16.</ref>==

Initiative against shrine slavery ([[ritual servitude]])(Ghana, Togo, Benin)<ref>The Christian Post, www.christianpost.com, January 22, 2004, "Christian Group Helps Release Fetish Slaves in Ghana"</ref>

Initiative for street children (DR Congo, Ghana)<ref>The Street Children of Kinshasa, www.drcongochildren.org/?page_id=3</ref>

Vocational apprenticeship for street youth (DR Congo, Ghana)

Haven of Hope Children’s Home/Orphanage (Ghana)<ref name="Kathie Godfrey 2003, p.3">"Couple Helps African Street Children Get a Christmas Home", Kathie Godfrey, The News, Merrillville, IN, Dec. 26, 2003,p.3.</ref><ref name="christianpost.com">The Christian Post, www.christianpost.com, December 2, 2003, "Haven of Hope in Ghana Celebrates First Anniversary"</ref>

Haven of Hope Academy (Ghana)<ref>"Finding a Good Fit, Couple plans their return to missionary work in Ghana, The Times, Merrillville, IN, May 23, 2008.</ref>

Educational assistance for orphans & vulnerable children through sponsorship (DR Congo, Uganda, Ghana)<ref>"Childhood Lost in Uganda", Mission Network News Quarterly Newsletter, Spring 2008, Cornerstone University, Grand Rapids, MI.</ref><ref>"Mission to Africa", Susan Lorimor, Post-Tribune of NW Indiana, Feb. 25, 2001.</ref> and educational gift sets <ref>"Giving Every Child a Chance to Excel", Mike Ssegawa, Daily Monitor, PO Box 12141, Kampala, Uganda, October 13, 2008</ref><ref>"Every child should feel God's love", Mike Ssegawa, Sunday Monitor, Kampala, Uganda, Nov. 2, 2008</ref>

Special helps programs for [[albinos]] (Uganda)<ref>Action Plan for Uganda Gulu District published by Every Child Ministries,2008</ref>

Training for teachers of children and youth (DR Congo, Ghana, Togo, Benin, Uganda, New Sudan)<ref>"The Forgotten Children", John W. Kennedy, Power for Living, July 6, 2008, SP Publications, Colorado Springs, CO</ref>

Intensive 9-month training for “teachers of teachers” (Spécialisation en Education Chrétienne) DR Congo

Leadership training (DR Congo, Ghana, Nigeria)

Teachers’ resource libraries (DR Congo, Ghana)

Development & publication of uplifting literature on health themes, education, literacy, and spiritual values (DR Congo, Togo, Benin, Uganda)

Kids’ Clubs & Sunday Schools for children (DR Congo, Ghana, Uganda, Sudan, Togo, Benin)<ref>"Catching the Global Vision", Kurt Jarvis, K! Magazine, KidzMatter,Inc., Jan-Feb 2008, p. 57.</ref>

Health services (DR Congo, Uganda)

Initiative vs. child trafficking (Ghana, Uganda)and child sacrifice (Uganda)<ref>"Yumbula ne Drake Sekele, Feb 2012 series, WBS TV, Uganda</ref>

Restoration of underage victims of commercial sexual exploitation (Ghana)

"The Way Home"--"forever" homes and other assistance for AIDS orphans and grandmothers rearing them (Uganda)

==Main fields of service <ref>Every Child Ministries Annual Report, “Growing Strong,” ECM Publications, Hebron, IN, 2008, p. 1.</ref>==

DR Congo (formerly Zaire) since 1985

Ghana since 1999

Uganda since 2006

New (southern) Sudan since 2007

Togo since 2006

Benin since 2006

ECM training has also reached Rep. of Congo Brazzaville, Angola, Nigeria, and Central African Republic through nationals trained in ECM programs.

==History <ref>Summarized from Every Child Ministries’ main organizational website, www.ecmafrica.org, 2008.</ref>==

Every Child Ministries (ECM, sometimes called ECMAfrica) was founded by John and Lorella Rouster in 1985 after serving three years in what was then Zaire with another evangelical mission. John had an agricultural background and later earned a Biblical studies certificate from [[Moody Bible Institute]]. Lorella was a teacher, Christian educator, and journalist, also an alumna of [[Moody Bible Institute]], [[Tri-State University]](B.A.)and Covington Theological Seminary (M.R.E.)<ref>"The Rousters Saw the Need to Teach Children About God", Agnieska Zielinksa,Student Union, Moody External Studies, Moody Bible Institute, 1999, Issue 3, p. 1.</ref> The Rousters served a total of nine years in Zaire (now DR Congo)—a little more than three before founding ECM (1981-Spring 1984) and six with ECM (1990–1996).<ref>"Family Plans Teaching Mission", Cedar Lake Journal,
Cedar Lake, IN March 15, 1989</ref><ref>Family Makes a Difference" Neighbors, Post-Tribune of NW IN, Merrillville, IN, Dec. 31, 1989</ref> During this time Lorella wrote numerous books in the African [[Kituba]] language, translated songs, Gospel and health booklets, which were published by ECM. She also developed an extensive training manual for teachers of children. This book was later published in seven languages spoken in Africa: [[Kituba]], [[Lingala]], [[Tshiluba]], French, English, Spanish, Portuguese.<ref>Four of these languages (Kituba, Lingala, Tshiluba and French)were published in DR Congo, CEDI, BP 11398 Kinshasa 1, DR Congo, Depot Legal No. 3.0921-7571-7MSC-98. The original version, in [[Kituba]], was called, "Ecole du Dimanche, Kulonga Bantu na Niveau na Bo" (Sunday School--Teaching People on their Level", 1998).</ref>

From 1985 to 1998, Every Child Ministries served only in DR Congo and was mainly limited to Christian education, training of teachers, development of literature, and health services. In 1985 ECM was featured in the "Mission Explorers Video Series"<ref>http://www.kidstalkaboutgod.org/?TabId=64 Mission Explorers Video Series</ref> with Carey Kinsolving. These ministries have continued and expanded under national leadership.<ref>"Fighting is over, training for outreach underway", [[Mission Network News]],March 9, 2007</ref><ref>"ECM celebrates the growth of children's programs", [[Mission Network News]], March 28, 2005</ref>

Since 1999 three tendencies have been noticeable: 1. Rapid expansion into other African countries, and 2. A growing tendency to focus on the needs of what the organization deems as the most marginalized and neglected children, 3. A growing emphasis on [[Child sponsorship]].<ref>One example is "Helping orphans...in Congo", [[Mission Network News]], June 29, 2006</ref>

In 1997 the Rousters returned from Congo. Floyd Bertsch had served as International Director while the Rousters were in Congo, but upon their return they again took the position of International Director, sharing the duties as co-directors.

In 1999 an evaluatory trip was made to Ghana. As a result, several initiatives were established there including the Initiative against shrine slavery [[ritual servitude]]<ref>"Mission Against Slavery, Sandi O'Brien, Post-Tribune of NW Indiana, March 13, 2003</ref> and the Initiative for Street children.<ref>"Street Children in Crisis Around the World", Lorella Rouster, SST/GH Summer 2008, UGP, Cleveland, OH, p. 58-59.</ref><ref>"Ministry helps unite families in poverty-stricken Africa", [[Mission Network News]], April 9, 2007</ref>

In 2001 ECM initiated a program called "Character Building from the Bible" in some of the public schools of Ghana.<ref>"Ghana's public schools embrace Bible-based teaching", [[Mission Network News]], Aug. 31, 2006</ref>

In November 2002 Haven of Hope Home/orphanage was founded. Forty-five children now find a safe haven there. Many were homeless street children, some are orphans, abandoned children, former shrine slaves and children of former slaves.<ref name="Kathie Godfrey 2003, p.3"/><ref name="christianpost.com"/> The home now includes a school, Haven of Hope Academy, offering Nursery through Class 6.<ref>http://www.ecmafrica.org/36238.ihtml Haven of Hope Academy</ref>

In January 2003 Every Child Ministries held its first liberation of shrine slaves known as [[trokosi]], cooperating with International Needs Ghana.<ref>"Fetish slaves freed in Ghana" [[Mission Network News]], Jan. 22, 2004</ref><ref>http://www.ecmafrica.org/36289.ihtml</ref> This was followed by another liberation in January 2004 in cooperation with FESLIM (Fetish Slaves Liberation Movement),<ref>"Fighting Child Slavery in West Africa", Lorella Rouster, SST/GH Fall 2007, p.30-31.</ref><ref>"Hugs open the hearts of hurting women", [[Mission Network News]], May 19, 2004</ref><ref>http://www.ecmafrica.org/36208.ihtml</ref> a third in December 2005,<ref>http://www.ecmafrica.org/165357.ihtml</ref> and another in March 2010.<ref>African Jewels, 2nd Quarter 2010.</ref> ECM has been very active in advocating for the abolition of the practice and the liberation of existing slaves.<ref>{{cite news|url=http://www.modernghana.com/news/84379/1/126-trokosi-slaves-to-be-freed.mgl| title=126 Trokosi Slaves to Be Freed|date=August 17, 2005 |work=Ghanaian Chronicle |accessdate=2008-09-30}}</ref><ref>"Couple's Mission Is to Help Children in Africa", The Indianapolis Star, March 11, 2001</ref><ref>"The Harvest Show", Jan. 25, 2007, [[LeSEA]] Broadcasting, South Bend, IN</ref> In 2007 they released a DVD for their anti-slavery project called "Stomp Out Slavery" to help raise public awareness.<ref>"ECM offers new resource on modern-day slavery", [[Mission Network News]], June 12, 2007</ref> In January 2008, ECM issued a "Prayer Guide against Modern Slavery" in celebration of the 150th anniversary of the [[Emancipation Proclamation]]<ref>"Ministry calls for prayer on anniversary of 150th Anniversary of [[Emancipation Proclamation]], [[Mission Network News]], Jan. 4, 2008</ref>

In 2003 ECM expanded its ministry to street children to include DR Congo, ministering to children living on Kinshasa's streets with meals twice a week, vocational training, literacy classes, sports teams, gardening and Bible classes.<ref>"Congo's homeless children building new lives", [[Mission Network News]], Sept. 29, 2006</ref><ref>"Soccer program helps draw street kids to the Gospel", [[Mission Network News]], Jan.3, 2005.</ref><ref>"Despite the war in the DRC, ministry to children is a top priority" [[Mission Network News]], Oct. 29, 2003</ref>

The same year they introduced an in-depth method of teaching the Bible. Called "Step by Step, Slowly", the approach teaches Bible passages phrase by phrase involving a four step process—Read, Question, Act it out, Sing and Dance.<ref>"Active teaching enlivens Sunday School in Congo", [[Mission Network News]], March 16, 2004</ref>

In 2006 ECM made investigatory trips into Togo, Benin, Uganda, and New Sudan,<ref>"Every Child Ministries offers hope to New Sudan", [[Mission Network News]], Jan. 12, 2007</ref> and conducted training for children’s teachers in Uganda and New Sudan.<ref>http://www.ecmafrica.org/1000728.ihtml</ref>

This was followed by training for children’s teachers in Togo in 2007<ref>http://www.ecmafrica.org/165404.ihtml</ref> and in Benin in 2008,<ref>"Ministry works to change mindset against children in Benin", [[Mission Network News]],June 12, 2008</ref> and by the establishment of a main base of operations with numerous projects in Uganda in 2007-2008.<ref>http://www.ecmafrica.org/270003.ihtml</ref><ref>"Giving Children a Second Chance", Veronica Vennah Kagona,Daily Monitor, Kampala, Uganda, July 28, 2008, http://www.monitor.co.ug/artman/publish/nie/Giving_children_a_second_chance_68907.shtml</ref><ref>"Children Devastated by War", Lorella Rouster, SST/Gospel Herald, Fall 2008, Union Gospel Press, Cleveland Ohio, p. 8-9.</ref>

Current projects in Uganda include summer day camps and holiday parties for children in IDP camps,<ref>"Ministry team brings hope to Uganda", [[Mission Network News]],August 20, 2008.</ref><ref>educational assistance through child sponsorship, "Ministry headway made in Uganda's civil war", [[Mission Network News]], December 12, 2006</ref> an initiative to help albino children and improve public acceptance of them,<ref>"Blessing for albino children in Uganda", [[Mission Network News]], October 6, 2008.</ref> and "The Way Home" Project targeting AIDS orphans. "The Way Home" project began in 2010 with assistance to "grannies" raising several grandchildren who were orphaned due to AIDS.<ref>"The Way Home", 2010, Every Child Ministries</ref>

In 2015, Mark Luckey was named as successors to the Rousters as International Director, while the Rousters continue to serve as missionary consultants, project coordinators and communication specialists.

==Missiological distinctives==
Every Child Ministries is a nonsectarian Christian mission of evangelical persuasion.<ref>Mission Handbook 2007-2009, USA & Canadian Ministries Overseas, Ed. By Linda J. Weber & Dotsey Welliver, , EMIS (Evangelical Missions Information Service), Billy Graham Center, Wheaton College, Wheaton, IL, 2007.</ref> Its members come from many different Christian churches. It is a hands-on type mission making extensive use of volunteers<ref>"Many hands take the message of hope to Africa", [[Mission Network News]], May 31, 2006</ref><ref>http://www.volunteermatch.org</ref> and involving people from many different backgrounds. As a mission agency ECM sends both career and short-term missionaries<ref>Summer of Service 2005, "Ben Pitzen-Every Child Ministries Ghana", Northwestern College, Orange City, IA</ref> and widely supports the work of African nationals.<ref>http://www.ecmafrica.org/36196.ihtml</ref>

==Memberships and affiliations==
Every Child Ministries has been a member of the [[Evangelical Council for Financial Accountability]] since 1987.,<ref>ECFA 2006 Member List, ECFA, Winchester, VA, 2006, p. 13.</ref> the [[Better Business Bureau]] Wise Giving Alliance,<ref>http://charityreports.bbb.org/public/Report.aspx?CharityID=3937&bureauID=9999
</ref> and [[Mission Network News]].<ref>http://www.mnnonline.org</ref> It is also a member of STEER, a group that involves agriculturalists in mission support.<ref>http://www.steerinc.com</ref>
Since 1997, ECM has participated in the triennial [[Urbana (convention)]] Student Missions Conference, where Co-Director Lorella Rouster taught a 2006 seminar on “Healing the Children of War.”<ref>http://www.urbana.org [[Urbana (convention)]] Student Missions Conference</ref> The organization has also regularly participated in the Greater Chicago Sunday School Association, where they have presented many workshops for teachers.<ref>Greater Chicago Sunday School Association, 2006 Convention Program, "Preparing God's People to Serve" and 2005 Convention Program, "Dynamically Using Our Gifts to Serve God", where Lorella Rouster of Every Child Ministries is listed as presenting several workshops. GCSSA, Elmhurst, IL</ref> In 2005 they were the featured international ministry at the Children's Pastor's Conferences sponsored by the International Network of Children's Ministry.<ref>http://www.incm.org</ref>

==References==

{{reflist|2}}

==External links==
*[http://www.ecmafrica.org/ ECM Official website]
*[http://www.teachingforafrica.com/ ECM Teaching Resources for African Churches & Teachers]
*[http://www.thewayhomeafrica.com/ The Way Home Project website]

[[Category:Charity]]
[[Category:Christian missions in Africa]]
[[Category:Charitable organizations]]
[[Category:Christian education]]
[[Category:Charitable organizations]]
[[Category:Non-governmental organizations]]

Feisal Abdul Rauf

2015-04-26T20:48:02Z

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'''Feisal Abdul Rauf''' is a [[imam|Muslim religious leader]], activist and [[What's Right with Islam|author]] who is spearheading the proposal to construct an Islamic cultural center two blocks from the wreckage of the World Trade Center.<ref> [http://www.huffingtonpost.com/2010/08/20/imam-feisal-abdul-raufs-g_n_689691.html Imam Feisal Abdul Rauf's Goodwill Tour Comes Amid 'Ground Zero Mosque' Furor]</ref> The media have dubbed the project the "[[Ground Zero Mosque]]" from its nearness to [[Ground Zero]] and because it will include a [[mosque]]. Feisal initially called it [[Cordoba House]], recalling a city in Andalusia, southern Spain, where Islam reached the height of its conquest against the West. According to Islamic custom, the largest church of the area was turned into a mosque as a sign of victory for Muslims and a reminder of Islamic supremacy to the defeated population of the area. The mosque was later named Park 51 when the meaning of Cordoba became known.

Feisal is an American citizen, born in 1948 in Kuwait. He presents himself as a moderate Muslim.<ref>http://www.cordobainitiative.org/</ref>In addition to his work as imam, he is also a slumlord of several apartment buildings, which have remained in disrepair despite his receipt of government funds to improve them.<ref>http://www.discoverthenetworks.org/individualProfile.asp?indid=2462</ref>

Feisal is founder of two Islamic organizations--The American Society for Muslim Advancement (ASMA) in 1997<ref>http://www.discoverthenetworks.org/individualProfile.asp?indid=2462</ref>, and [[The Cordoba Initiative]] in 2004. The Cordoba Initiative presents itself as "a multi-national, multi-faith organization dedicated to improving Muslim-West relations,"<ref>http://www.cordobainitiative.org/our-mission/</ref>, but elsewhere on its webpage, it explains one of its projects, the Shariah Index Project, which aims to provide "tools for achieving these (Shariah) principles in practice."<ref>http://www.cordobainitiative.org/our-mission/</ref> In addition, in 1910 he wrote in Arabic that he does not believe in interfaith dialogue.<ref>http://www.brotherhoodunmasked.net/individuals-the-muslim-brotherhood/feisal-abdul-rauf</ref> He is a permanent trustee of the Islamic Cultural Center (founded by his father) which has blamed the Jews for the 9/11 attack and made many other virulently anti-Semitic statements.<ref>http://www.discoverthenetworks.org/individualProfile.asp?indid=2462</ref>

In 2013, several donors sued Feisal for 25 Million $ for embezzlement of Cordoba Initiative funds which they claim he spent on lavish lifestyle for himself & his wife.<ref>http://www.huffingtonpost.com/2013/02/05/imam-feisal-abdul-rauf-embezzlement_n_2625660.html</ref>

Feisal has blamed America for harming Muslims,<ref> [http://www.smh.com.au/articles/2004/03/21/1079789939987.html West must act to end jihad: Imam] - Frank Walker - March 21, 2004 - ''The Sun-Herald'' </ref> but has also condemned [[Hamas]].<ref name=cordobaFaq> [http://www.cordobainitiative.org/?q=content/frequently-asked-questions The Cordoba Initiative]</ref>

In an interview with [[Ed Bradley]] shortly after the 9/11 attacks,
Feisal described Muslim opposition to America's foreign policy as "a reaction against the US government politically, where we espouse principles of democracy and human rights, and where we ally ourselves with oppressive regimes in many of these countries."

He was quoted as saying further:
* I wouldn't say that the United States deserved what happened, but united states policies were an accessory to the crime that happened ... Because we have been accessory to a lot of innocent lives dying in the world. In fact, in the most direct sense, Osama bin Laden is made in the USA.<ref> [http://www.islamfortoday.com/60minutes.htm 60 Minutes interview]</ref>

But he says he was quoted incorrectly:
* The ‘60 Minutes’ piece was completely incorrect as the statement was edited out of context. In the full interview, Imam Feisal describes the mistake the CIA made in the 1980s by financing Osama Bin Laden and strengthening the Taliban. This view is widely shared within the US and the US Government today, and Imam Feisal underlines the importance of not supporting “friends of convenience” who may in the future become our enemies. This is common sense.<ref name=cordobaFaq />

He & his wife refused to sign a Freedom Pledge to protect those who leave Islam from the death sentence.<ref>http://www.brotherhoodunmasked.net/individuals-the-muslim-brotherhood/feisal-abdul-rauf</ref>

==Notes==
<references />

==External Links==
*[http://www.huffingtonpost.com/2010/08/20/feisal-abdul-rauf-the-man_n_689040.html Feisal Abdul Rauf: The Man Behind The 'Ground Zero Mosque'] - Huffington Post
*[http://www.discoverthenetworks.org/individualProfile.asp?indid=2462 Individual Profile on Faisal Abdul Rauf]
[[Category:Religion]]
[[Category:Islam]]

Frumentius

2015-04-26T20:42:40Z

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'''Frumentius''' and his brother Aedesius of Alexandria were Christians in the Coptic (early Egyptian) church who took the Gospel to the Axumite (Ethiopian) kingdom in spite of their status as slaves.

== Early Life ==

Frumentius was born at Tyre in the early 4th century, son of Syro-Phoenician Greek parents. He later moved to Alexandria, Egypt.

== Enslaved ==

In 330 A.D., Frumentius and Aedesius were accompanying a relative, Meropius, to India. Meropius was a Syrian philosopher and a merchant from Tyre. The brothers had accompanied Meropius to India, and were returning to their home in Alexandria, Egypt by way of the Red Sea When they landed off the coast of Ethiopia, their ship was attacked by local inhabitants who were in the process of throwing off their allegiance to the Romans. Everyone on board was killed except the two brothers, who were enslaved and given as a prize to King Abreha.

A hundred years before, Origen, a prominent figure in the brother’s home town, had written, “The Gospel has not yet been preached to all nations, since it has not reached the Chinese or the Ethiopians beyond the river”. <ref>Barrett, Cosmos, Chaos and Gospel, New Hope)</ref> Frumentius and his brother must have known of Origen’s writing, so well-known was he in Alexandria. They may have thought of Origen’s lament when they found themselves captive in one of the very lands of which Origen had written. They had little influence, but they used the opportunities they had to teach the Gospel there.
The queen mother liked their teaching. Although she did not consider herself a Christian, she wanted her son to hear it.

== Rejected Freedom to Proclaim Christ ==

When King Abreha was near death, he offered Frumentius and Aedesius their freedom. However, the queen begged them to stay and tutor the young prince, Erazanes, and also to advise her how to rule until Erazanes reached adulthood. The brothers recognized the opportunity and agreed to give up the offer of freedom so that they might influence the future king and thus the entire Axumite kingdom for Christ.

== Ministry in Ethiopia ==

While teaching young Erazanes, the brothers also developed a ministry to Christian merchants who came to Axum for trading purposes. Frumentius became an unofficial pastor to these businessmen. They gathered Christian believers and built churches for them called “Houses of Prayer.” The brothers were not ordained pastors, so Frumentius made a trip to Alexandria to ask Bishop Athanasius to send a bishop to Ethiopia. Instead, Athanasius ordained Frumentius himself.

== Conversion of King Ezana ==

When Eranzanes became King Ezana, he still had not become a Christian. but in 350 A.D., toward the end of his reign, he came to faith in Christ. He had been a worshiper of the god Michren, but after his conversion he destroyed the old pagan temples. Following the example of some Old Testament prophets, he ordered the pagan prophets and priests executed.
After the conversion of King Ezana, Christianity rapidly became the official religion of the land. Archaeologists have confirmed that while early coins of the reign of Ezana bore images of the pagan symbols, later coins are inscribed with the Christian cross. The earlier inscriptions by Ezana consistently credited pagan deities for his successful conquests, but the inscriptions, too, changed after his conversion. In one he credited “the Lord of Heaven who has helped me.” <ref>July, A History of the African People, Scribner’s)</ref>

In spite of these changes, July notes, Ezana’s conversion and declaration of Axum as a Christian state had little influence outside the royal court, for the majority of people still worshiped pagan deities. On the other hand, the royal approval of Christianity opened the door for other missionaries to come to Ethiopia, and soon after, work began on translating the Bible into the Ethiopic language. Frumentius is believed to have translated the first Ge’ez translation of the New Testament. To accomplish that task, he also developed the Ge’ez script from abjad (consonant only) to abugide (syllabic). Ezana built many Christian churches and became the first Abune, or head of the Ethiopian church. A long-lasting result was that Christianity remained strong in Ethiopia (Axum lay in what is now Eritrea, but its influence was widespread, so Ezana is now thought of as having been the king of Ethiopia).

== Ethiopian Church Resists the Onslaught of Islam ==

During the time when Muslim Jihadists overtook North Africa from 639 A.D. on, Ethiopia withstood the onslaught, despite the fact that the culture and language of Axum were heavily southern Arabian in character. The similarity between Berber and Arabic cultures has sometimes been given as a reason why the attacks of Islam succeeded in other parts of North Africa, but the cultural factor was even more pronounced in Ethiopia, and the Christians there rejected Islam, standing firm for their faith. Several kingdoms were located in the area of Ethiopia. All of them resisted the early advances of Islam. In the twelfth century, the Saracens, representing an extremely fierce and militant form of Islam, invaded North Africa from Syria. In 1276 they took the northernmost kingdom of the area, called Nobatiae. A century later, they took the middle kingdom, Makuria. The southernmost kingdom, Alodia, did not fall until the fifteenth century. The Christian kingdom of Ethiopia never did fall to Islam.<ref>Lorella Rouster, Slaves Helped Bring a Kingdom to Christ, GH.SST, Union Gospel Press, 2001, p. 72-73.</ref>

== Commemorations Today ==

Today the Coptic Orthodox church recognizes the feast of St. Frumentius on Dec. 18. The Eastern Orthodox church celebrates it on Nov. 30, the Roman Catholic on Oct. 27, and the Ethiopian Orthodox Tewahedo church on August 1. <ref>Festivals of Commemoration: Handbook to the Calendar in Lutheran Book of Worship, Augsburg, 1989</ref>

==References==
<references/>

[[Category:Saints]]
[[Category:Early Christianity]]
[[Category:Early Christians]]
[[Category:Slavery]]

Saint Augustine

2015-04-26T20:40:43Z

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[[Image:Augustine of Hippo.jpg|right|thumb|St. Augustine]]

'''Saint Augustine''' or '''Augustine of Hippo''' (354-430 A.D.) is considered one of the great fathers of the Christian church, and has been of momentous importance in the development of Christian thought.

== Life ==

Augustine was born in 354 AD at Tagaste in Roman [[North Africa]] to a [[pagan]] father and a Catholic Christian mother. His early adult life, which is described in his autobiographical book ''[[Confessions]]'', was characterized by religious confusion and searching. Although raised as a [[Catholic]] by his mother, he converted to [[Manichaeanism]] soon after leaving home to study at an academy in the city of [[Carthage]]. During this period, he investigated [[astrology]] and cohabitated with a woman who bore him children. He eventually grew discontent with the Manichaeans, however, not least due to the influence of his mother and of [[Saint Ambrose]], the bishop of [[Milan]]. His break with Manichaeanism did not mean an immediate return to the Catholic faith. Instead, he turned at first to the study of [[Neoplatonism|Neoplatonic]] philosophy.

Augustine's ultimate return to [[Catholicism]] took place in 386. In the ''[[Confessions]]'', Augustine describes it as a miraculous conversion following a long period of personal crisis and soul-searching. He relates how, while sitting in his mother's garden in [[Milan]], he heard a voice commanding him to take up a nearby [[Bible]] and read. At random, he read [[Book of Romans|Romans]] 13:13 ("Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying")

Following his conversion, Augustine was consecrated as priest and returned to Thagaste. In 396, he was elected bishop of the regional capital [[Hippo Regius]]. He died in 430 during the [[Vandal]] siege of Hippo.

== Theology ==

== Legacy ==

It is difficult to overvalue Augustine's importance for the development of early Christianity. Through his numerous letters, sermons and scholarly works, he took an active part in the theological discussions of his day.

He is considered one of the greatest of the [[Church Fathers]], and has been named a [[Doctor of the Church]] by the [[Roman Catholic Church]].

He is also notable for being one of the first to write a [[Rule]] for the community of priests at his cathedral in Hippo. This Rule was later to become the foundation for the [[Augustinian Order]].

Augustine wrote against slavery, which was rampant in the ancient world, and on which the Roman Empire was utterly dependent. He boldly wrote a letter urging the emperor to set up a new law against slave traders and was very much concerned about the sale of children. Christian emperors of his time for 25 years had permitted sale of children, not because they approved of it, but as a way of preventing infanticide when parents were unable to care for a child. He noted that the tenant farmers in particular were driven to hire out or to sell their children as a means of survival <ref>The Saints, p. 72</ref> In his famous book, ''The City of God,'' the development of slavery is seen as a product of sin and as contrary to God's divine plan. He wrote that God "did not intend that this rational creature, who was made in His image, should have dominion over anything but the irrational creation--not man over man, but man over the beasts." Thus he wrote that righteous men in primitive times were made shepherds of cattle, not kings over men. "The condition of slavery is the result of sin," he declared. He argued that the first mention of slavery in the Bible is Noah's prophecy concerning his grandson Canaan and his descendants. Therefore, Augustine reasoned, slavery was "introduced by sin and not by nature."<ref>Augustine, ''The City of God'', Chapter 15, p. 411, Vol. II, Nicene & Post-Nicene Fathers, Wm. Eerdman's, Grand Rapids, MI, reprinted 1986</ref>

But Augustine did more than write against slavery. He used his position in the church to lead many clergy under his authority at Hippo to free their slaves "as an act of piety."<ref>Augustine,''Of the Work of Monks'', p. 25, Vol III Nicene & Post-Nicene Fathers, Wm. Eerdman's, Grand Rapids, MI, reprinted 1986</ref>

== Books ==
Augustine's writing is hailed as marking the beginning of the modern literary tradition, with its self-critical and deeply analytical subjects. His most noted works are listed below.
# '''''[[Confessions]]''''', describing Augustine's travels from a member of the [[polytheistic]] Roman [[intelligentsia]] to a devoted Christian. Augustine examines his own personal failings in life, from his love life to his own moral shortcomings, before rejoicing in his [[salvation]] through Christ, which he struggled to attain, leading to a climactic [[epiphany]] resulting in his conversion. It is the first book to deeply consider the inner workings of the author's mind.
#'''''[[City of God]]''''' (''De Civitate Dei''), written in the aftermath of the sack of [[Rome]] by [[Alaric the Visigoth]], Augustine wrote ''City of God'' to answer the question of the day - if Rome had been the City of God, and now it had fallen, what's to become of [[Christianity]]? So central was the safety of Rome to all philosophies, that this was a concern at the time. Augustine dispels the fears of Christians in this work by reminding them that the true City of God (in the minds of the faithful) is ever-present, and can never be destroyed.
#'''''[[On Christian Doctrine]]''''' (''De Doctrina Christiana''), written in the twilight of Augustine's life, in which Augustine explains how he has approached the [[Bible]] as the word of God. Augustine somberly reflects that his mind - or indeed, the mind of any mortal man - can never fully understand God's word, since it is too beautiful, complex, and rich to be completely understood by a feeble human mind. In this sense, Augustine carries some trace of [[Plato]] into [[Christianity]]. Augustine describes 7 levels of Biblical [[exegesis]], the last being almost unattainable, and self-critically remarks that even in a life of study he has barely reached the 5th. To Augustine, literalism was the 1st level of exegesis - shallow and unsearching.

== Notable quotes ==

<blockquote>''Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he hold to as being certain from reason and experience. '''Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn'''. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. '''If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven''', when they think their pages are full of falsehoods and on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. '''For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion'''.'' -- De Genesi ad litteram libri duodecim ("The Literal Meaning of Genesis") <ref>http://www.pibburns.com/augustin.htm</ref></blockquote>

== See also ==

*[[Philosophy]]

== References ==
<references />

{{DEFAULTSORT:Augustine of Hippo, Saint}}

[[Category:Saints]]
[[Category:Early Christians]]
[[Category:Philosophers]]
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[[Category:Authors]]
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[[Category:Early Christianity]]
[[Category:Slavery]]

Charlotte Elliott

2015-04-26T20:39:11Z

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Charlotte Elliott (1789-1871) was a Christian poet and hymn writer, best known for her hymn, Just As I Am, written in 1834.

== Early Life ==

Charlotte Elliott was a daughter and granddaughter, as well as a sister and niece of pious Anglican clergy.<ref>Evelyn Bence, Spiritual Moments with the Great Hymns, Zondervan, Grand Rapids, MI, 1997</ref> As a young woman Elliott was a gifted portrait artist and writer of humorous verse.<ref>William J. Petersen & Ardythe Petersen, The Complete Book of Hymns, Tyndale House, Carol Stream, IL, 2006, p. 345.</ref>

== Later Life ==

Suddenly, in her early thirties, Elliott suffered a serious illness that left her weak and depressed.<ref>The Complete Book of Hymns, Tyndale House, Carol Stream, IL, 2006, p. 345.</ref> She was unable to go out, or to attend church. During her illness, a well-known preacher, Dr. Caesar Malan of Switzerland visited her and asked her if she had peace with God. She resented the question and refused to talk about it. She complained loudly that if God really loved her, He would not have allowed such an illness. Her family was so embarrassed by her outburst that they all left the room, leaving her alone with the evangelist. A few days later she apologized to Dr. Malan, saying she needed to clean up her life before becoming a Christian. Dr. Malan answered, "Come just as you are." That day Charlotte yielded her life to Christ. She found salvation and peace of heart, even though her health did not improved.<ref>Lorella Rouster, "The Story of 'Just As I Am', Sunday School Times & Gospel Herald, Union Gospel Press, Cleveland, OH, Summer 2007, p. 50</ref>

Charlotte continued to struggle from time to time with feelings of uselessness. One day when she was 45, her clergyman brother was planning a special fund-raising program for a school. He was trying to educate the daughters of poor clergy. As the whole household buzzed around her, Charlotte wanted so much to help, but she was unable. The day of the program came and everyone went to it, leaving her alone. In her struggles, she began to reflect on her conversion experience. The words to "Just As I Am" flowed easily out of her heart.<ref>Lorella Rouster, "The Story of 'Just As I Am', Sunday School Times & Gospel Herald, Union Gospel Press, Cleveland, OH, Summer 2007, p. 50</ref> Originally the poem was published in tract form without her byline. One day, her doctor gave her a copy, not realizing that she was the author. He told her copies were being sold and the money used to help the school her brother was working to establish. Charlotte could not hold back the tears as she realized God was using her after all. In the end, her poem brought in more money than all the other fund-raisers the family had done combined..<ref>Lorella Rouster, "The Story of 'Just As I Am', Sunday School Times & Gospel Herald, Union Gospel Press, Cleveland, OH, Summer 2007, p. 50</ref> Charlotte died in 1871 at 82 years of age.

== Hymns ==

Elliott's most famous hymn, "Just As I Am" was written 14 years after her conversion in 1834 in Brighton, England, recalling the words of Dr. Malan that had brought her to Christ. She was 45 years old.<ref>Billy Graham, Crusader Hymns & Hymn Stories, 1967, p. 34</ref> The hymn has eight verses, but only four or five are commonly sung today. It was originally published in 1836 with 114 of her other hymns, in ''The Invalid's Hymn Book.'' In her lifetime, she wrote 150 hymns, published in five books.

== Legacy ==

Toward the end of her brother's ministry, he said he had been allowed by God to see some of the fruit of his long ministry, but that he felt that far more had been accomplished by the one famous hymn of his invalid sister, ''Just As I Am.''Christian writer Lorella Rouster has written that Elliott's hymn, "Just As I Am" is "an amazing legacy for an invalid woman who suffered from depression and felt useless in God's service."<ref>Lorella Rouster, "The Story of 'Just As I Am', Sunday School Times & Gospel Herald, Union Gospel Press, Cleveland, OH, Summer 2007, p. 50</ref> Hymnody historian Kenneth Osbeck said it had "touched more hearts and influenced more people for Christ than any song ever written."<ref>101 Hymn Stories, Kregel</ref> Billy Graham said this hymn was sung as he struggled to come to Christ in 1937 under the ministry of evangelist Mordecai Ham, remembering that all eight verses were sung, and he finally found the courage to come to Christ on the last verse.<ref>Billy Graham, Crusader Hymns & Hymn Stories, 1967, p. 33</ref> He said the Billy Graham team used the hymn as an invitation in almost every one of their crusades because it rings with a strong positive note, it keeps repeating the affirmative response, "O Lamb of God, I come," and it "presents the strongest possible Biblical basis for the call of Christ," repeating many of the reasons a person should respond.<ref>Graham, p. 33</ref>

References
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{{DEFAULTSORT:Elliot, Charlotte}}
[[Category:Poets]]
[[Category:Hymn writers]]

Melania

2015-04-26T20:38:14Z

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'''St. Melania the Younger''' (383-439 A.D.) was a wealthy Christian who gave away her great wealth, using it to help the poor, free 8,000 slaves, and support monasteries and churches. She was devoted to the idea of celibacy.

Melania was born in 383 in Rome, a daughter of wealthy Christians-- Publicola, a Roman senator, and Albina. Influenced by her grandmother living in Jerusalem, Melania developed ascetic tendencies at an early age<ref>Henry Wace, D.D., Ed., A Dictionary of Christian Biography, Hendrickson Publihsers, Peabody, MA, 1994, p.717</ref> Her wealthy and ambitious father did not agree, so he forced her marriage at age 14 to Valerius Pinianus, then 17.<ref>Dictionary of Christian Biography, p.717</ref><ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=426</ref> Her two children died soon after childbirth, and her husband conceded to a life of celibacy.

When she inherited her father's immense estate, she used it to benefit the poor, freed 8,000 slaves, and built and endowed churches and monasteries in Egypt, Syria, The Holy Land, and Europe.<ref>Butler's Lives of the Saints,Vol. IV, P.J. Kennedy & Songs, NY, 1962, p. 647</ref> When barbarians invaded Rome, she, along with her mother and husband, fled to Tagaste, Numidia in 410 A.D. Seven years later, the three made a pilgrimage to the Holy Land and settled at Bethlehem, where she became a friend and disciple of St. Jerome. Her mother died in 431 and her husband a year later. Melania led a solitary life thereafter. She built a convent, served as its abbess, and attracted disciples to the monastic Christian lifestyle..<ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=426</ref>

She died on December 31, 431. The Roman Catholic Church observes a Feast Day in her honor on December 31.<ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=426</ref>

References
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[[Category:Saints]]
[[Category:Early Christianity]]
[[Category:Slavery]]

Chromatius of Rome

2015-04-26T20:36:59Z

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'''Chromatius''' was a city prefect in Rome under Diocletian. He was later converted to Christianity by St Tranquillinus and baptized by Polycarp.<ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=266</ref><ref>This according the Legend of St. Sebastian, Ebenezer Cobham Brewer, A Dictionary of Miracles, (Chatto & Wendrus, 1901), p. 11</ref> After becoming a Christian, he freed 1400 slaves.<ref>W.E.H. Leckey, History of European Morals, 1869, p. 69</ref> He had one son, Tiburtius, who is held to be a saint by the Roman Catholic Church. Chromatius is said to have been martyred in the third century, but no details of his martyrdom remain.<ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=266</ref> His feast day is August 11.

=References=
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[[Category:Saints]]
[[Category:Early Christianity]]
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Chromatius of Rome

2015-04-22T21:54:23Z

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Chromatius was a city prefect in Rome under Diocletian. He was later converted to Christianity by St Tranquillinus and baptized by Polycarp.<ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=266</ref><ref>This according the Legend of St. Sebastian, Ebenezer Cobham Brewer, A Dictionary of Miracles, (Chatto & Wendrus, 1901), p. 11</ref> After becoming a Christian, he freed 1400 slaves.<ref>W.E.H. Leckey, History of European Morals, 1869, p. 69</ref> He had one son, Tiburtius, who is held to be a saint by the Roman Catholic Church. Chromatius is said to have been martyred in the third century, but no details of his martyrdom remain.<ref>Catholic Online, http://www.catholic.org/saints/saint.php?saint_id=266</ref> His feast day is August 11.

=References=
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