William Ward Research Articles

RETURN TO LIFE: A CASE OF THE LAZARUS PHENOMENON

RETURN TO LIFE: A CASE OF THE LAZARUS PHENOMENON

Myths and Realities of the Salt Lake Temple Foundation

Myths and Realities of the Salt Lake Temple Foundation

Baptists, Race and Empire, 1792–1914

ABSTRACT This article compares the stances on race and empire of four British who featured in the overseas missionary movement in this period. William Ward of the Serampore Mission brought some elements of his early political radicalism into his attack on Hinduism as a system of priestly oppression. The writer and BMS secretary Edward Bean Underhill blamed the Jamaican plantocracy for the plight of the former slaves after emancipation, and defended black Jamaicans against racist attacks on their character. In contrast, Herbert Sutton Smith, a BMS missionary on the Congo from 1899 to 1910, wrote a book about his years at Yakusu that is full of racial stereotypes. Finally, Joseph Booth, a Baptist from Derby who began his own self-supporting mission in Malawi in 1892, became an outspoken critic of British involvement in the region, while still retaining a theoretical hope that Queen Victoria would intervene on behalf of exploited Africans.

A Nation within a Nation: English Education as a Tool of Divide and Rule Policy in Colonial India

Famous Irish political scientist and historian, Benedict Anderson, in his book, Imagined Communities: Reflections on the Origin and Spread of Nationalism has described nations as imagined communities. Stephen May, the British novelist, playwright, and TV writer, has viewed that language is used as a political tool to strengthen the imagined community of a nation-state. Eventually, many countries have been named after the language predominantly used in a particular country. But during the colonial expansion that the linguistic identity of a colonised nation like India and its people has been transformed in different ways. With the English Education Act, 1835 Lord Bentinck defeated the Orientalists and promoted English education in India. Consequently, different missionaries like Joshua Marshman, William Carey, William Ward, and Alexander Duff, who principally used English education to preach Christianity among the Indians, and British officials like Charles Grant, Lord Macaulay, William Hazlitt, and also some higher-class Indians like Raja Rammohan Roy, Keshab Chandra Sen, Bankim Chandra Chattopadhyay supported the Anglicist view and tried to spread the English education in India. Different English schools like Dharmatala Academy were built and in the curriculum of different universities, the writings of different English authors like Francis Bacon, William Shakespeare, John Milton, Joseph Addison, Alexander Pope were included. Many higher-class Indians became more interested in English study losing their interest in vernacular education. Vijay Agnew in her autobiography, Where I Come From, and Madhu Kishor in her article “The Dominance of Angreziyat in Our Education” have accused English education of making them unaware and ignorant of the Indian culture and writings. In this way, the higher-class English educated Indians have created one English nation within the Hindustan. Even the translation of different Indian classical texts into English like Sir William Jone’s translation of Abhjnanasakuntalam in 1789 and Sir Charles Wilkins’ translation of Bhagabadgita in 1784 has also paved the way for forming a different identity. In this context, the present paper aims to show how the different tools for spreading the English language divided the nation into two, supporting the divide and rule policy of the British, which is still effective in the so-called united, equal, and democratic India.

Opus in Brick and Stone: The Architectural and Planning Heritage of Texas Tech University by Brian H. Griggs

Reviewed by: Opus in Brick and Stone: The Architectural and Planning Heritage of Texas Tech University by Brian H. Griggs Kathryn E. Holliday Opus in Brick and Stone: The Architectural and Planning Heritage of Texas Tech University. By Brian H. Griggs. ( Lubbock: Texas Tech University Press, 2020. Pp. 352. Illustrations, appendices, notes, index.) Texas universities have long used their architecture to create a visually distinctive identity and to compete with each other through the grandeur and scale of campus facilities. Rice University's Collegiate Gothic, the University of Texas at Austin's Beaux-Arts ensembles, Trinity University's mid-century modern, and the University of Texas at El Paso's Bhutaneseinspired quads all create unified campus environments that contribute to clear visual narratives of the university's role in civic and educational culture. Texas Tech is no exception, and Brian Griggs's exhaustive exploration of its campus history focuses particularly on the Spanish Revival core of the campus, built gradually from the 1920s through the 1940s. Griggs is especially interested in the ways that the neo-plateresque Spanish Revival style, based directly on university architecture in Spain rather than the Spanish colonial architecture of Texas, was exploited by the university's architects and administrators to solidify the university's reputation and status in the competitive world of Texas higher education. When Texas Tech was founded in 1923, it did not immediately have the full support of the Texas Legislature. Because Texas A&M University already existed, many in the state believed there was no need for an additional agricultural college in Lubbock. Griggs takes a deep dive into the machinations of early supporters, including Amon Carter and John [End Page 92] Carpenter, who used their political and economic influence to found the university and insure its growth. The university's early architects, primarily William Ward Watkin of Houston and Wyatt Hedrick of Fort Worth, were savvy negotiators of this business and political climate and navigated the thorny problem of creating an image for Texas Tech from scratch on an apparently vacant, flat plain. The Administration Building, still standing today, is an excellent example of this early period, a relatively modest brick structure ornamented with beautifully crafted cast stone finials, scrolls, balusters, towers, and pediments typical of the style. Problems with funding, material, labor supply, and political chicanery are well-documented. Some of the more interesting aspects of Texas Tech's campus that make it distinctive receive less attention than its style. The campus was designed from the beginning to be sprawling, open, and navigated by car. Later advocacy resulted in a more pedestrian-friendly campus that pushed cars to the perimeter. Tech's early sponsors also visited technical campuses like the Polytechnic College of Pennsylvania and Lowell Technological Institute in Massachusetts to understand the needs of agricultural college buildings, particularly those dedicated to cotton and textile sciences. The campus's history of modernist architecture, especially the often-maligned brutalist tower of the Art and Architecture Complex, designed by Ford, Powell & Carson, receive relatively short shrift. These projects were certainly curtailed by funding and have been unpopular, but they also reflect the idealism of designers who believed that breaking with the past could provide freedom from its constraints. Griggs is a Texas Tech graduate, an architect who designs buildings for the campus today, and a passionate advocate for the campus's historic architecture and continuing the university's Spanish Revival style in its new buildings. His book is a product of both of those missions, providing an argument for how closely connected the Spanish Revival was to the ideals of the university's founders and early administrators. Architectural historians have increasingly interrogated these revivalist styles for their associations with Europhilia and whiteness during the era of Jim Crow. Debates during the 1930s over the inclusion of sculpted portraits of Abraham Lincoln or Jefferson Davis, for example, point to the inherently political nature of architecture on a public university campus. Both portraits, as Griggs clearly shows, were ultimately left out. Opus in Brick and Stone is lovingly documented, well-illustrated, and important reading for all Texas Tech graduates and students as well as anyone interested in the ways that campus architecture shapes...

SOUNDS TO ESTABLISH A CORPS: THE ORIGINS OF THE UNITED STATES MARINE BAND, 1798–1804

AbstractThe Jeffersonian rise to power in 1801 ushered in sweeping political changes for the United States of America. It also focused attention on the newly established United States Marine Corps, as a group of hostile Congressmen sought to audit the service, dismiss many of its officers and do away with the executive function of its commandant. But Thomas Jefferson (1743–1826) was also a supporter of the new capital's growing cultural life, and no organization better defined the connection between music and the federal government than the United States Marine Band. While this ensemble was not officially authorized by Congress until 1861, Commandant William Ward Burrows had already transformed his small group of sanctioned field musicians into an ensemble that could provide ceremonial and entertainment music for Washington, DC. This article traces the earliest history of the Marine Band, documents its development from eighteenth-century signalling traditions and suggests the ways in which its presence in the capital helped to stem the growing Republican tide against the Marine Corps itself.

A 2001 Letter from Thom Steinbeck to Stephen L. Hauk

Abstract Around the year 2000, Thomas and Gail Steinbeck consigned a painting by William Ward Beecher to Hauk Fine Arts, located in Pacific Grove, not far from Holman's, the department store made famous by John Steinbeck in Cannery Row. As Steve Hauk explains, it was a portrait of John Steinbeck's two sons, Thom and his younger brother John, painted outdoors, “the boys looking like characters out of Mark Twain.” Steve asked Thom for his memories of sitting for the painting, and Thom recalled the event vividly.

Reading and Hearing The Womans Booke in Early Modern England.

This essay takes seriously Thomas Raynalde's advice in The Womans Booke that women might read this work aloud. The evidence I use to sketch the scene of reading includes Raynalde's advice to readers in his long prologue, and also the kind of reading practice that his own writing represents. But I also go outside the text, considering what we know about the experience of listening to a book, and emphasizing the link between this practice and rhetorical education. I also examine the evidence left behind by two male readers: William Ward, who marked his copy of the 1565 edition privately, and Edward Poeton of Petworth, who represented instead a semipublic or shared reading: the evaluation of The Womans Booke and other books of generation by a Midwife and her Deputy in a fictional dialogue "The Midwives Deputie" (ca. 1630s).

Abstract 5226: Liver and blood miRNA alterations as putative biomarkers of hepatotoxic response to short-term furan exposure in mice

Abstract Epigenetic miRNA-based changes measured in accessible matrices may serve as useful biomarkers of environmental exposures and human health effects. We investigated miRNA profiles following short-term exposure to a known cytotoxic hepatocarcinogen, furan. We measured global liver and blood miRNA changes in female B3C6F1 mice exposed to furan for 3 weeks p.o. at daily doses of 0, 1, 2, 4, and 8 mg/kg. Small RNA was extracted from frozen samples using Exiqon miRCURY RNA Isolation kit and quantified by Qubit. RNA quality was checked by Nanodrop and Bioanalyzer, and liver miRNA were measured by miRNA-seq on the Illumina HiScanSQ platform. Blood miRNA were measured from pooled RNA samples by Affymetrix GeneChip v3 microarrays. In the liver, the 1, 2, 4, and 8 mg/kg doses resulted in 0, 10, 17 and 14 differentially altered miRNAs, respectively (>1.5-fold; B-H corrected p-value<0.05). The majority of miRNA changes in the low-dose exposure group (2mg/kg) were not seen with other treatments (7 of 10 miRNA). Conversely, most altered miRNA observed with high-dose (4 or 8 mg/kg) exposures were shared (10 miRNA), indicating different miRNA-mediated pathways for non-carcinogenic and carcinogenic furan exposures. Using Ingenuity Pathway Analysis (IPA), liver miRNAs altered by the carcinogenic doses of furan (4 and 8 mg/kg) significantly enriched (B-H corrected p-value<0.05) functions related to cellular development, growth and proliferation, movement, cell cycle, death and survival; other categories identified by IPA were related to hepatotoxicity, liver inflammation, and cancer. Using predicted miRNA-mRNA interactions, 68 mRNAs were expressed in a contrasting pattern to miRNA expression (upregulated miRNA/downregulated mRNAs and vice versa). Associated mRNAs showed enrichment of pathways similar to miRNAs. Measurements in whole blood samples indicated that 6 out of the 21 miRNAs altered by the carcinogenic doses of furan were also altered in the blood (4 in the same direction). Blood miRNAs included mmu-miR-34a, -146b, -183, -5099 (upregulated), and -10a, -99b (downregulated). Results demonstrate distinctive miRNA profiles in rodent liver for carcinogenic doses of furan with corresponding changes for a subset of liver miRNAs in blood. Our findings support ongoing efforts to identify novel miRNA biomarkers in accessible matrices related to environmental health effects. This abstract does not necessarily reflect the policy of the US EPA. Citation Format: Brian Norris Chorley, Gail Nelson, Gleta Carswell, Holly Mortensen, James Crooks, William Ward, Charles Wood, Anna F. Jackson, Carole Yauk, Les Recio, Susan Hester. Liver and blood miRNA alterations as putative biomarkers of hepatotoxic response to short-term furan exposure in mice. [abstract]. In: Proceedings of the 105th Annual Meeting of the American Association for Cancer Research; 2014 Apr 5-9; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2014;74(19 Suppl):Abstract nr 5226. doi:10.1158/1538-7445.AM2014-5226

Ward of Scow Hall, Fewston

RESPONDING to a query from Mr Seton-Watson (clxiii, 278) concerning the pedigree of the Ward family of Scow (Scough) Hall, Waldo Sabine (clxiii, 319) states that although the Ward family had a long connection with the Washburn Valley they ‘do not appear to have occupied Scow Hall at any time’. This assertion is not correct, a tombstone situated on the right hand side of the path from the upper gate in the churchyard of St Michael and St Lawrence, Fewston provides evidence to the contrary. It bears the inscription ‘In memory of William Ward late of Scow Hall in this parish who departed this life April 30th 1822. Aged 59 years. Also of Elizabeth, wife of the aforementioned William Ward who died March 13th 1839. Aged 73 years’. Although the Ward connection with Scow Hall had ceased by the middle of the nineteenth century, the family were resident in the Washburn Valley within living memory.

Carnal Light

Carnal Light

Honors

Among the new members elected to the U.S. National Academy of Sciences in May are five AGU members: Richard Edwards, George and Orpha Gibson Chair of Earth Systems Sciences and Distinguished McKnight University Professor, Department of Geology and Geophysics, University of Minnesota, Minneapolis; T. Mark Harrison, director, Institute of Geophysics and Planetary Physics, and professor of geology, Department of Earth and Space Sciences, University of California, Los Angeles; David Sandwell, professor of geophysics, Institute for Geophysics and Planetary Physics, Scripps Institution of Oceanography, University of California, San Diego, La Jolla (president of the AGU Geodesy section); Benjamin Santer, physicist and atmospheric scientist, Program for Climate Model Diagnosis and Intercomparison, Lawrence Livermore National Laboratory, Livermore, Calif.; and Steven Wofsy, Abbott Lawrence Rotch Professor of Atmospheric and Environmental Science, Department of Earth and Planetary Sciences, Harvard University, Cambridge, Mass. Four AGU members are among the 2011 prizewinners announced by the Division for Planetary Sciences (DPS) of the American Astronomical Society on 19 May. The prizes will be presented at the joint meeting of DPS and the European Planetary Science Congress in October. William Ward of the Southwest Research Institute, San Antonio, Tex., is the recipient of the Gerard P. Kuiper Prize for outstanding contributions to the field of planetary science. DPS indicated that Ward originally proposed and evaluated “many dynamical processes that are now cornerstones of current theories of how planets form and evolve” and that his “visionary ideas form the foundation for a significant portion of current work in planetary formation and dynamics.”

Idolatry, Evangelicalism, and the Intense Objectivism of Robert Southey

If Southey has seemed out of tune with the dominant strains of Romanticism, one reason is that his poetry is full of the wrong things and in the wrong way. In 1977 Ernest Bernhardt-Kabisch described him as ‘unable to break through to the new consciousness that we call “Romantic” ’, which is a less fruitful way of putting what De Quincey said, that although Southey composed his poems with mechanical regularity, and therefore ‘undubitably they ought to have been bad, the world has pronounced them good. In fact they are good; and the sole objection to them is, that they are too intensely objective – too much reflect the mind, as spreading itself out upon external things – too little exhibit the mind, as introverting itself upon its own thoughts and feelings’. De Quincey captures something about the way Southey depicts things. Yet there is also a problem with the things that he depicts: Southey turns repeatedly and obsessively to what W. J. T. Mitchell calls ‘the “bad objects” of empire, the things that produce ambivalence and need to be neutralized, merely tolerated, or destroyed’. Southey’s representation of one class of these ‘bad objects’, idols, was part of his larger response to the culture of evangelicalism and to the question of conversion which dominated discussions of empire in the early nineteenth century. As highly charged sites of subject–object relations in Romantic-era imperial and religious discourses, idols call for a revaluation of Southey’s own evangelicalism in relation to his critical and creative negotiation between the mind and ‘external things’. In the first decade of the nineteenth century, Southey entered a debate that would change the course of the empire in India. This debate would also shape the history of periodical literature by providing one of the main topics that brought the Edinburgh and Quarterly reviews into fierce opposition and clear self-definition. The question concerned whether or not Protestant missionaries should be officially allowed and encouraged to spread the gospel in India and attempt to convert Hindus and Muslims to Christianity. At the time, the presence of Protestant missionaries in Bengal was a recent and controversial development. The Baptists William Carey and John Thomas had arrived there in November 1793, where they were joined by John Fountain in 1796 and by William Ward, Daniel Brunsdon, William Grant, and Joshua and Hannah Marshman in 1799. In the debate which ensued, on the evangelical side were Claudius Buchanan, Charles Grant, John Shore, Thomas Babington, Zachary Macaulay, William Wilberforce, and the rest of the Clapham Sect Saints; opposed to missions (especially Dissenting ones) were

Oxford’s Protestant Spy: The Controversial Career of Charles Golightly (review)

Reviewed by: Oxford’s Protestant Spy: The Controversial Career of Charles Golightly John Wolffe Oxford’s Protestant Spy: The Controversial Career of Charles Golightly. By Andrew Atherstone. [Studies in Evangelical History and Thought.] (Waynesboro, GA: Paternoster. 2007. Pp. xvi, 333. $36.99 paperback. ISBN 978-1-842-27364-7.) Charles Golightly (1807–85) has hitherto been known to scholarship merely as a somewhat shadowy figure in the wings of numerous studies of the nineteenth-century Church of England. In this impressive monograph Andrew Atherstone, for the first time, places Golightly center stage, tracing his career as a stalwart opponent of the Oxford and ritualist movements from the 1830s to the 1870s. [End Page 371] Golightly was an ordained Anglican priest, but inherited private means that meant that, apart from serving a curacy in Kent in the early 1830s, he had no need to obtain regular paid employment. Instead in 1835 he acquired a house in Oxford, where he had been a student, and devoted the remainder of his life to upholding the cause of conservative Protestantism in that university, city, and diocese. Golightly was especially influential at the pivotal period that followed the publication of John Henry Newman’s notorious Tract 90 in 1841, leading up to the subsequent conversions to Roman Catholicism of Newman, William Ward, and others. At later dates, from the 1850s to the 1870s, Golightly campaigned energetically against the advance of ritualism in the Diocese of Oxford, which he believed to be centered on the new theological college founded at Cuddesdon by Bishop Samuel Wilberforce. He also vigorously opposed the advance of liberal theological ideas as represented in the 1830s by Renn Dickson Hampden and in the 1850s by Benjamin Jowett. Despite the appearance of this book in the very useful Paternoster series of Studies in Evangelical History and Thought, Atherstone is clear that Golightly, who had Huguenot ancestry and significant affinities to traditional Anglican highchurchmanship, is better classified as a Protestant than as an Evangelical. Indeed, he first came to prominence as a leading promoter of the Martyrs Memorial erected in the center of Oxford in the early 1840s to commemorate the Protestant bishops burned at the stake in the reign of Queen Mary I. The Martyrs Memorial was a product of the widespread anti-Catholicism of the 1830s, initially conceived primarily as a demonstration against Rome rather than the Oxford Tractarians. Golightly’s subsequent campaigns were similarly motivated by his intense suspicion of Rome and his consequent determination to resist perceived Catholic subversion of the Church of England. Golightly’s opponents readily dismissed him as a busybody and a trouble-maker, but he was nevertheless a highly effective agitator. Arguably he acted as a brake on the Catholic movement in Anglicanism; certainly he highlighted and reinforced the internal tensions in the mid-Victorian Church of England. Even at the end of this book, its subject remains something of an enigma, a reportedly “kind” man who destroyed his own friendships and divided his church in the single-minded pursuit of his controversial preoccupations. However, in bringing us as close as we are ever likely to get to a rounded appreciation of Golightly himself, Atherstone has also significantly enhanced understanding of the complex internal dynamics of Victorian Anglicanism, anti-Catholicism, and antiritualism in nineteenth-century England. [End Page 372] John Wolffe The Open University Copyright © 2010 The Catholic University of America Press

Tennyson’s Catholic Years: A Point of Contact

De Vere--his talk of Catholicism, eloquently vague, sliding into Newmanism and Jesuitry. The T.'s mildly dissentient, I getting angry. T., De V., and I went out under stars; I flared up at last and asked De V., Do you yourself entirely believe account given by Roman Catholic Church of God and man? De V.--I believe it all as surely as I tread this ground and see those stars. W. A.--And I don't believe one atom of it. Tennyson.--You have no point of contact then. (1) One argument of this paper is Tennyson found in Catholicism, and in Catholicism of his friends, a powerful support for his desire to believe in authenticity of his early mystical experiences. Tennyson's interest in Catholicism was remarkable in it went against grain of English Protestant establishment of which he was a prominent member. He was poet laureate after all, favorite of Queen, writer of patriotic poems, some of which lambasted Whore of Babylon, church-harpies, that half-pagan harlot kept by France. (2) Arthur swept dust of ruined Rome / From off threshold of realm, and crushed / The Idolaters, and made people (Gareth and Lynette [1872], ll. 133-135), with pagan and papal Rome conflated. Tennyson's Queen Mary, Hallam Tennyson claimed, showed the final downfall of Roman Catholicism in England, and dawning of a new age: for after era of priestly domination comes era of freedom of individual. (3) In whole of critical bibliography on Tennyson, stretching over 150 years, there is only one item links Tennyson and Catholicism, a tiny note by Bernard Aspinwall in Notes and Queries, entitled Did Tennyson Consider Joining Catholic Church in 1849? (4) So anomalous is this title, its interest is ignored. In fact, it is tip of iceberg. The frequency of Tennyson's mystical allusions is well known, though more discussed is famous Tennysonian doubt comes hard upon mystical visions. The authenticity of those visions, their connection with something real, their objectivity as reflections of some supernatural reality, were topics with which Tennyson wrestled throughout life, in one poetic form after another. He is deservedly famous for rendering conflict of faith and doubt, for his humanizing of eternal themes. Indeed, so empathetic was he to unresolved complexities of human condition he is sometimes accused of mediocrity or worse as a thinker. plasticity was in fact his strength and his weakness alike; and it laid him open, for good or iii, to influence of Catholicism. susceptibility to evolutionists and skeptics is well known, as exemplified in Aubrey de Vere's remark: His nature is a religious one, and he is remarkably free from vanity and sciolism.... He has been surrounded, however, from his youth up, by young men, many of them with high aspirations, who believe no more in Christianity than in Feudal System. (5) De Vere had his own Catholic agenda, of course, and it is not my argument Tennyson was a closet Catholic; but rather Catholicism was a major term in his lifelong wrestling with issues of faith and doubt. One of many things this theme reveals is host of Catholic friends who interacted with Tennyson in important ways. Some were overt Catholics, or soon to be Catholic converts: de Vere, Sir John Simeon, Baron de Schroeter, William Ward, Wilfrid Ward, William Palgrave (brother of Francis), Robert Monteith, John Dalgairns (Newman's first companion at Littlemore), Peter Haythornethwaite (William Ward's chaplain); and on fringes of these, Patmore, Manning, Stephen Hawker, Bishop Vaughan, Lacordaire, Dollinger, Lord Acton. Some of these were Liberal Catholic Christian (a phrase Tennyson used to describe Simeon) (Memoir, 2:60), some conservative (like William Ward), some simple in their faith (like Soeur Louise Marie, an old friend of Tennysons; Memoir, 2:68). …

‘A Christian Benares’

By using the case of the Baptist missionaries called the ‘Serampore Trio’—Rev. William Carey, Rev. William Ward and Rev. Joshua Marshman—this article urges that science and Christianity were intimately related in early nineteenth-century north India. The Serampore Baptists practised a brand of Christian and constructive orientalism, devoting themselves to the recovery of Sanskrit science and the introduction of European science into India. Carey established an impressive private botanical garden and was instrumental in the formation of the Agricultural Society of India. Ward, in his important account of Hinduism, argued that true Hindu science had given way to empiricism, and that Hindus had confused nature with the divine. The Serampore College formed by the trio sought to educate Indians with respect to both Sanskrit and European science, and utilised a range of scientific instruments and texts on science published in India. The College aimed to change the way its pupils saw the material world by urging experimentation rather than reverence of nature. The style of science practised at Serampore operated outside the traditional framework of colonial science: it did not have London as its centre, and it sought to bring indigenous traditions into a dialogue with European science, so that the former would eventually give way to the latter.

Developing a Theory of Missions in Serampore

AbstractThis paper explores the evolution of the mission theory of William Carey and his compatriots over the course of their careers and reevaluates the lasting impact that these changes had upon Protestant missions to India in the nineteenth century. During their first two decades in Serampore, Carey, Ward, and Marshman reevaluated and modified their understanding of what they considered to be the best "means for the conversion of the heathens." This article follows the development from Carey's early emphasis upon evangelism and translation work to the increasing emphasis that the trio placed upon education during the first decades of the nineteenth century. Struck by the realization that European efforts at preaching and translating were insufficient to accomplish the mammoth task of converting all of India to Christ, Carey and company turned to education as the best hope for the long-term success of their mission. An examination of efforts made by William Ward to elicit financial support for these new educational undertakings, however, reveals the difficulty they faced in trying to convince supporters in England and America to rethink their approach to missions. Despite recent revisionist critiques of the significance of the Serampore mission for missions theory, this paper concludes that the development of a broader understanding of"means" in Serampore laid an important foundation for all other missions to India that followed.

Reverend William Ward and His Legacy for Christian (Mis)perception of Hinduism

Reverend William Ward and His Legacy for Christian (Mis)perception of Hinduism

Virtuous Christians, Vicious Hindus: A Postcolonial Look at William Ward and his Hinduism

Virtuous Christians, Vicious Hindus: A Postcolonial Look at William Ward and his Hinduism

The Legacy of William Ward and Joshua and Hannah Marshman

The Legacy of William Ward and Joshua and Hannah Marshman