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1. Anglo Chinese Manual Of The Amoy Dialect Translation
2. Anglo Chinese Manual Of The Amoy Dialect Definition

– Sierk Coolsma was a Dutch Protestant missionary who wrote extensively on the Sundanese language. Born in the Netherlands, he became a missionary in his early twenties, first tasked to Cianjur, he studied Sundanese in more detail than his contemporaries, gaining an appreciation for the language. Further missionary activities in Bogor, begun in 1869, were a failure, although the Sundanese people highly valued poetry, he did the translation in prose hoping that it would help readers entertain new ideas. He also wrote extensively on Sundanese, including a grammar and two dictionaries, although his Bible translation had little lasting impact, these later works have remained in use. Sierk Coolsma was born in Leeuwarden in the Netherlands, on 26 January 1840, as son of worker Foppe Coolsma and Maaike Nauta. Coolsma first worked in an office, but began training to be a missionary in Rotterdam in 1861.

He finished his training on 5 May 1864, that December he left for Batavia, upon arrival in April 1865, Coolsma was sent by the Netherlands Missionary Union to the town of Cianjur. There, on 5 April 1866, he married Maria Johanna Gerretson and he also baptised the NZVs first Sundanese Christians, a husband and wife named Ismael and Moerti. Ismael continued to treat Coolsma as his teacher and help the missionaries spread Christianity until his death in 1872, while in Cianjur, Coolsma began to study the language used by the Sundanese people who inhabited the area. Eventually, according to Mikihiro Moriyama of Nanzan University, he had an insight and deeper knowledge than contemporary missionaries. Later missionaries would not study the language in such detail, Coolsma left Cianjur in 1869 and went to Bogor, also a majority-Sundanese city.

He found little success in preaching to the European citizens of the city or converting the Sundanese, on 31 May 1869, he opened a school at his home, which provided a free education in both secular and religious studies. The first class had ten students, a total which grew quickly, at its peak, after a government-funded school was opened in 1872, most of the Sundanese students moved there to avoid the Christian teachings. The remaining students were mostly ethnic Chinese, few of whom converted, in 1873, Coolsma published a grammar of the Sundanese language, titled Handleiding bij de beoefening der Soendaneesche taal. He reluctantly used a method developed by K. Holle and proscribed by the colonial government and that year he was tasked with translating the New Testament into Sundanese. He left his school in the hands of fellow missionary D.

Van der Linden and went to Sumedang and he considered that they rarely read, instead preferring to listen to more educated persons sing in verse. As such, the contents of written prose would not be conveyed, ultimately, Coolsma chose to translate the Gospel of John and Acts of the Apostles using prose, believing that dangding was too traditional to convey new ideas and hoping to promote a new spirit 2. – Elihu Doty was an American missionary to China. He was responsible for the first textbook of Southern Min in English, Doty arrived in Batavia in the Dutch East Indies in 1836 and spent his first three years as a missionary there. His next station was Borneo, from 1839 to 1844, at which point he relocated to Amoy in Fujian and it was while stationed in Amoy that Doty produced the Anglo Chinese Manual of the Amoy Dialect, which was the earliest existing textbook for a Southern Min dialect. Some thoughts on the term to be employed to translate Elohim.

Anglo Chinese Manual of the Amoy Dialect, complete version of his Anglo-Chinese Manual 3. – Pieter Jansz was the first Dutch Mennonite missionary in Indonesia.

He arrived in Central Java in 1851 and began his missionary work and he encountered constraining influences from Islam throughout the area, recognizing the lack of religious freedom to become a Christian. He felt compelled to search for new methods in order to evangelize, in which he developed a theory that Christians should be evangelized in colonies, as a solution. He was also known for his ability to translate the Bible into various languages which allowed the Javanese people to have access to the Bible, Pieter Jansz was born in Amsterdam on September 25,1820. His theology was Protestant orthodoxy with a bias toward Pietist expressions, within a three-month period in 1848, he lost both his father and his newlywed wife, Johanna Elisabeth van Ijzendoorn, through death. These tragedies affected him deeply and caused him to contemplate his future, as a result, he applied as a missionary candidate to the Doopsgezinde Zendungs-Vereeniging or the Dutch Mennonite Missionary Society. He later remarried Jacoba Wilhelmina Frederica Schmilau and they had ten children, Jansz was an elementary school teacher in Delft.

During his years of teaching he published textbooks and didactic stories for children, the last years of his life he spent at Kaju-Apu, at the home of his son-in-law, missionary Johann Fast, where he died 6 June 1904. August 1851 Pieter Jansz and his wife Jacoba Wilhelmina Frederica Schmilau sailed to Jakarta to begin their missionary work, on November 15 they arrived as the first Mennonite missionaries of the Enlightenment period. Upon their arrival Jansz primary focus was to find an opening for a rather than a missionary. As a teacher he would not be limited by the regulations the Dutch Indies government imposed on missionaries, also the DMMS was convinced that education was the best way to raise the cultural and moral level of the native population and to make them receptive to the gospel. He worked as a tutor in the area of Jepara, for a rich sugar plantation owner known as Margar Soekiazian. Jansz and Soekiazan began to collide because of their different views on Christianity, later on he opened a school for the Javanese children but had very little success in evangelizing because he had no help, this resulted in him leaving the school and becoming a full-time missionary.

On April 16,1854 he had succeeded in baptizing five Javanese people which started the first congregation of the population in the area of Jepara. They joined a European congregation that already existed in Jepara, to become the Javanese Mennonite Church, janszs congregation grew slowly for two specific reasons, he was a very strong believer of coming to faith before baptism, and he pushed believers to become baptized. The second reason for the growth is because the area in which Jansz was working had a strong Islamic influence which continues to this day. Because there was a slowness of growth within the church, he wanted to adopt new methods, in doing so he wrote a book called Land Reclamation and Evangelism in Java in which he emphasized Christian communities or colonies where converts could find support and protection. Jansz strongly believed that evangelism had to be performed by the Javanese Christians because he was a Westerner who simply cound not bridge the gap between himself and the villagers, the colonial government allocated the Mount Muria area in the Northern part of Java, to the Mennonite missionary organization 4.

– Richardson studied at the Prairie Bible Institute and the Summer Institute of Linguistics. In 1962, he and his wife Carol and their seven-month-old baby went to work among the Sawi tribe of what was then Dutch New Guinea in the service of the Regions Beyond Missionary Union, the Sawi were known to be cannibalistic headhunters.

Living with them in isolation from the modern world involved exposure to malaria, dysentery. In their new home in the jungle, the Richardsons set about learning the native Sawi language which was daunting in its complexity, there are 19 tenses for every verb. Don was soon able to become proficient in the dialect after a schedule of 8–10 hour daily learning sessions, eventually Richardson discovered what he referred to as a Redemptive Analogy that pointed to the Incarnate Christ far more clearly than any biblical passage alone could have done. What he discovered was the Sawi concept of the Peace Child, three tribal villages were in constant battle at this time.

The Richardsons were considering leaving the area, so to them there. Ceremonies commenced in which children were exchanged between opposing villages. One man in particular ran toward his enemys camp and literally gave his son to his hated foe, observing this, Richardson wrote, if a man would actually give his own son to his enemies, that man could be trusted. Following this event many villagers converted to Christianity, a translation of the New Testament in Sawi was published, the worlds largest circular building made strictly from un-milled poles was constructed in 1972 as a Christian meeting place by the Sawi. The Richardsons then left the Sawi to be cared for by their own church elders, in 1977 Don and his wife returned to North America, where he became a minister-at-large for his mission. Don also began teaching at the U. S, center for World Mission in Pasadena, becoming Director of Tribal Peoples Studies.

Anglo Chinese Manual Of The Amoy Dialect Translation

He was instrumental in launching the Perspectives on the World Christian Movement course under the auspices of USCWM, Richardson has continued to teach and travel broadly, speaking about redemptive analogies as a means to communicate the gospel message among tribal peoples and other cultures. His best-selling books have had a significant impact on missiology and ongoing Christian missionary work, from Jerusalem to Irian Jaya A Biographical History of Christian Missions. Never the Same Documentary about Don Richardsons return visit to the Sawi 50 years later 5. – Stephen Tong Tjong Eng is a Chinese Indonesian Reformed pastor, evangelist, teacher and musician.

He heads the Reformed Evangelical Church of Indonesia, which houses the megachurch Messiah Cathedral and he has preached in countries around the world, and guest lectured at theological seminaries and schools. Tong was born in 1940 in Xiamen, China, from the couples of Tong Pai Hu, a businessman whose family was regarded by the Qing government.

Anglo Chinese Manual Of The Amoy Dialect Definition

He is the sixth of eight children, only one of them was a girl and his father died when Stephen was 3, his family wealth had eroded during the years of Japanese imperialism. At that time, Tongs mother fostered their brothers and sister alone, in 1949, he with his mother and siblings migrated to Surabaya, Indonesia, to find a better place of living during the Chinese Revolution. He completed primary education at Min Guang Primary School and he graduated from Chung Hwa High School in 1958. Though he had not graduated yet, he had been teaching as either assistant or formal teacher from 1957 till 1960 at Zhong Guo Nui Xue School, when Tong was 15 years old, he had strong beliefs in communism, which he called Karl Marxs dialectical materialism. However, he respected that her mother had a spiritual life, When I was small. She prayed for each of us children by name, and asked God to guide us, in 1957, his mother asked him to attend a Christian youth conference that was conducted by the Southeast Asia Bible Seminary in Malang in 1957.

On January 9, the last day of the conference, when Andrew Gih gave a revival sermon and he began to share the Gospel, and taught children in Christian schools. In 1960, he enrolled in SEABS, and later graduated with a Bachelor of Theology in 1964 and he then joined SEABSs faculty, and taught theology and philosophy classes from 1964 to 1988. While he was a teacher at SABS, Tong worked as an evangelist at THKTKH, translated literally Christ, the Lord Church, around at that time, he had tried leading some Gospel Rallies in various cities in Indonesia. It is especially for Chinese and Indonesian speakers, in 1974, he started to hold seminars in Surabaya to provide truthful doctrinal understanding for churches in Indonesia. In 1978, he along with Jahja Ling established Stephen Tong Evangelistic Ministries International, one of its goals is to equip people for full-time ministry. He preaches at cities across Southeast Asia, in 1982, he received his ordination as pastor. He served at GKT, then ministered in GKA and he has conducted services in Mandarin and Indonesian, but some of his speaking engagements have been in Fujian and English.

Since the GRII has found in 1998, his services have extended to major cities in Indonesia, including Surabaya, Medan, Malang, Bandung, especially during the Christmas. To maintain contact with the cities outside Jakarta, he established STEMI branch offices in each of the areas and he added offices in the United States and the European Union.