This article investigates the extent to which the theology and structure of marriage within the German Moravian Church functioned to connect and grow the Church as an international network across the Atlantic world in the eighteenth century. Specifically, it argues that Moravian conceptions of marriage facilitated intentional international partnerships that led to the relocation and migration of many European women as Moravian missionaries throughout the eighteenth century. In some instances, early Moravians lived in sex-segregated communal housing and viewed sexual intercourse as a sacred unification with Christ, free of human desire. Part of the Moravian impetus to be “everywhere at home” required preventing individual congregational differences in order to create a larger international community. If the Church aimed to view all brothers and sisters as productive bodies to serve the growth of the community, then these bodies needed to be interchangeable and unrooted to a specific space. The premeditated practice of intermarriage between congregations meant that there were not individual groups that practiced the Moravian faith, but rather a singular global church family. Based on an analysis of Moravian missionary women's memoirs, this article begins to delve into the social and geographic mobility available to these eighteenth-century women through a nonnormative marital structure.

Henry Chadwick proposed in the 1960s that Philo's Questions and Answers in Genesis 4.69 is important for understanding Paul's mission strategy in 1 Cor 9. In 2011 David J. Rudolph revisited that ‘missionary-apologetic’ reading of QG 4.69 in a discussion of Paul's observance of the Torah but refrained from drawing firm conclusions. This article subjects the missionary-apologetic hypothesis to closer scrutiny, especially regarding its plausibility as a reading of Philo. It argues that Chadwick's hypothesis lacks both evidence and explanatory power. QG 4.69, therefore, contributes little to our understanding of 1 Cor 9 and of Paul's missionary strategy and Torah observance.

On a visit to Malta in 1838, Queen Adelaide expressed severe disappointment that the British colony did not possess a purpose-built Anglican place of worship. She determined to fund the building of one at her personal expense and within six years the grandiose neoclassical church of St Paul's, Valletta, was completed. This imposing structure occupied an ambiguous position in a colony where the British government was pledged to maintain Roman Catholicism. St Paul's was ostensibly intended for the existing Anglican population in Malta. However, the church was perceived by both evangelicals and Roman Catholics as a potential instrument of propagating Protestantism. In examining the basis for these perceptions, this article suggests that St Paul's was part of a larger effort, driven by high church clergy connected with the Society for Promoting Christian Knowledge (SPCK), to influence the Maltese towards greater sympathy with the Anglican tradition, while avoiding overt proselytizing. The concomitant establishment of the diocese of Gibraltar in 1842 was, it is argued, key to this enterprise. The analysis advanced here has important implications for our understanding of Anglicanism in an imperial context, the contribution of royal patronage to this process and the conflict between religious and governmental imperatives.