Thesis (M.A.)--B.Y.U. Dept. of Church History and Doctrine.

Thesis (M.A.)--B.Y.U. Dept. of Church History and Doctrine. / Electronic thesis. Also available in print ed.

Os objetivos principais deste trabalho foram planejar, executar e analisar os resultados de uma campanha de ensaios de concentração de minerais em um jigue centrífugo. O programa de ensaios permitiu a análise da influência de variáveis operacionais do equipamento no desempenho metalúrgico do processo de concentração. As investigações tiveram por meta estabelecer o desempenho metalúrgico por faixas granulométricas discretas tanto em termos de recuperações como de enriquecimentos. Para tanto foi selecionado o rejeito de uma operação de concentração de minerais sulfetados polimetálicos. O método de trabalho consistiu na caracterização tecnológica do rejeito e execução dos ensaios de concentração no jigue centrífugo Kelsey variando três parâmetros principais: velocidade de rotação, freqüência e amplitude de pulsação. Os resultados dos ensaios foram analisados em termos de recuperações e enriquecimentos dos elementos de interesse, como níquel, cobre e enxofre, além de óxido de magnésio, principal contaminante dos concentrados. O desempenho da campanha de ensaios indicou valores significativos de recuperação e enriquecimento dos elementos de interesse, bem como redução importante de óxido de magnésio nos concentrados obtidos. / The present work describes an experimental program designed to assess the metallurgical performance of a centrifugal jig. The variations in the main operating conditions were analysed in terms of both metallurgical recovery and grades by size fraction in concentrates. The tailings of a sulphide mineral concentration plant were sampled, prepared and submited to technical characterization as a preparation for the testing campaign. A Kelsey centrifugal jig was used in the testing program which included variation in rotating speed, frequency and stroke of pulse. The results were analysed in terms of recovery and concentration of nickel, copper and sulphur, as well as magnesium oxide which was the main contaminant. The general performance of the tests indicated high values in recovery of the selected elements, as well as significant reductions of contaminant in the concentrates.

Os objetivos principais deste trabalho foram planejar, executar e analisar os resultados de uma campanha de ensaios de concentração de minerais em um jigue centrífugo. O programa de ensaios permitiu a análise da influência de variáveis operacionais do equipamento no desempenho metalúrgico do processo de concentração. As investigações tiveram por meta estabelecer o desempenho metalúrgico por faixas granulométricas discretas tanto em termos de recuperações como de enriquecimentos. Para tanto foi selecionado o rejeito de uma operação de concentração de minerais sulfetados polimetálicos. O método de trabalho consistiu na caracterização tecnológica do rejeito e execução dos ensaios de concentração no jigue centrífugo Kelsey variando três parâmetros principais: velocidade de rotação, freqüência e amplitude de pulsação. Os resultados dos ensaios foram analisados em termos de recuperações e enriquecimentos dos elementos de interesse, como níquel, cobre e enxofre, além de óxido de magnésio, principal contaminante dos concentrados. O desempenho da campanha de ensaios indicou valores significativos de recuperação e enriquecimento dos elementos de interesse, bem como redução importante de óxido de magnésio nos concentrados obtidos. / The present work describes an experimental program designed to assess the metallurgical performance of a centrifugal jig. The variations in the main operating conditions were analysed in terms of both metallurgical recovery and grades by size fraction in concentrates. The tailings of a sulphide mineral concentration plant were sampled, prepared and submited to technical characterization as a preparation for the testing campaign. A Kelsey centrifugal jig was used in the testing program which included variation in rotating speed, frequency and stroke of pulse. The results were analysed in terms of recovery and concentration of nickel, copper and sulphur, as well as magnesium oxide which was the main contaminant. The general performance of the tests indicated high values in recovery of the selected elements, as well as significant reductions of contaminant in the concentrates.

Thesis (M.C.S.)--Regent College, 1994. / Includes abstract. Includes bibliographical references (leaves [156]-161).

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The earth and her ecology is in crisis, which impacts upon both human and nonhuman communities. Not only due to the blame for ecological destruction that is attributed to humanity (and specifically also to the Christian religion), but also because of the destruction of species, environments and the natural habitat of living beings theology is asked of to step into its public and prophetic role in order to address the challenges in whichever way it can. David Kelsey’s enormous theological anthropology, Eccentric Existence (2009), probably provides opportunities for this, through its theological inquiry and (re)formulation of Christian traditions’ central doctrines and faith formulations. Kelsey’s main thesis is that God relates to all that is not God to create, draw into eschatological consummation, and reconcile. God relates to create the earth and her ecology. God relates to the earth and her ecology creatively (‘living on borrowed breath’) which entails that God relates “to” the earth and her ecology through the medium of address. The ultimate context of the earth and her ecology is therefore that of being directly and indirectly addressed by the triune God, through which it responds to its being called into being. The call that Kelsey describes, and therefore God’s creation of the earth and her ecology, is public and communal, involving both the radical freedom of otherness and the intimate nearness of sameness. God relates to bless the earth and her ecology creatively in God’s life-giving address, by enabling it to be alive and to bring forth life. The earth and her ecology, as particular instances or forms of life, is dynamic, persistent and frail. Creaturely reality involves being and having living bodies, through being created as dying life. The earth and her ecology not only lives, but is enabled to flourish, on borrowed breath. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to bless it creatively. God relates to draw the earth and her ecology into eschatological consummation. God relates by drawing the earth and her ecology into eschatological consummation (‘living on borrowed time’) which stipulates that God relates “between” the earth and her ecology through the medium of promise. The ultimate context of the earth and her ecology is therefore that of being drawn into God’s own triune life and being called to participate in the glory of God. The earth and her ecology is defined by the absolute promise of eschatological blessing and the implicit promise of transformation in the present and in the future, which is God’s reaching out to all that is not God (also described as the missio Dei). The earth and her ecology, as particular instances or forms of life, stands under both God’s election (or ‘yes’) and God’s judgment (or ‘no’). The earth and her ecology not only lives, but is enabled to flourish, on borrowed time. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to bless it eschatologically. God reconciles the earth and her ecology to Godself. God relates by reconciling the earth and her ecology through their multiple estrangements (‘living by another’s death’) and entails that God relates “amongst” the earth and her ecology through the medium of exchange. The ultimate context of the earth and her ecology is therefore that of being reconciled to God through its multiple estrangements and being drawn into the divine life of God Godself. Incarnation and what Kelsey calls ‘exchange’ – God incarnated in Jesus exchanging Godself with the earth and her ecology amidst processes of violence and destruction to transform their living death into true life – defines the earth and her ecology in this mode of relating. The earth and her ecology is reconciled with herself and with living beings and all of life through their reconciliation by and in God. God’s reconciliation is liberation and transformation of the earth and her ecology within particular times and places, within its particular contexts. The life of the earth and her ecology is therefore no longer tied to the fulfillment of certain functions or duties (or even vocations) that it may be subjected to or expected of, but lies solely in the worth and value that it finds in living and existing by the life and death of another, of God incarnate, of Jesus the Son. The earth and her ecology not only lives, but is enabled to flourish, by another’s death. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to reconcile it through its multiple estrangements. God stands in relationship to the earth and her ecology in three ways that sustains and blesses it to flourish as mysterious living being that reflects the glory of the triune God. The appropriate response to this, respectively, is eccentric faith, eccentric hope and eccentric love. The earth and her ecology, like all living beings and all of life, exists eccentrically, through God that relates to it. / AFRIKAANSE OPSOMMING: Die aarde en haar ekologie is tans in krisis, wat impakteer op beide menslike en nie-menslike gemeenskappe. Nie net weens die skuld vir ekologiese verwoesting wat aan mense (en spesifiek ook aan die Christelike geloof) toegeskryf word nie, maar ook weens die verwoesting van spesies, omgewings en die natuurlike habitat van lewende wesens word daar van teologie gevra om in dié se publieke en profetiese rol in te tree en die uitdagings aan te spreek op welke manier dit ook al kan. David Kelsey se enorme teologiese antropologie, Eccentric Existence (2009), bied waarskynlik geleenthede hiervoor, deur die in-diepte teologiese ondersoek en (her)besinning van Christelike tradisies se sentrale doktrines en geloofstellinge waarmee dit besig is. Kelsey se hooftese is dat God in verhouding tree tot alles wat nie God is om te skep, in eskatologiese vervulling te bring, en te versoen. God tree in verhouding tot die aarde en haar ekologie deur dit te skep (waardeur dit op geleende asem leef), wat behels dat God ‘tot’ die aarde en haar ekologie in verhouding tree deur die medium van aanspraak. Die uiteindelike konteks van die aarde en haar ekologie is daarom dié wat direk en indirek aangespreek word deur die drie-enige God, deurdat dit reageer daarop dat dit geroep is tot bestaan. Die oproep wat Kelsey beskryf, en daarom God se skepping van die aarde en haar ekologie, is publiek en gemeenskaplik, en behels beide die radikale vryheid van andersheid en die intieme nabyheid van eendersheid. God seën die aarde en haar ekologie kreatief in God se lewegewende aanspraak, deur dit in staat te stel om te lewe en om lewe voort te bring. Die aarde en haar ekologie, as spesifieke lewensvorme, is dinamies, voortdurend en weerloos. Geskape realiteit behels beide om lewende liggame te hê en te wees. Die aarde en haar ekologie leef nie alleen nie, maar word in staat gestel om te floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit kreatief te seën. God tree in verhouding tot die aarde en haar ekologie om dit in te bring in eskatologiese vervulling. God tree in verhouding tot die aarde en haar ekologie (waardeur dit op geleende tyd leef) wat bepaal dat God in verhouding staan ‘tussen’ die aarde en haar ekologie, deur die medium van belofte. Die uiteindelike konteks van die aarde en haar ekologie is daarom dié wat gebring word in God se eie drie-enige lewe en wat geroep word om deel te neem aan die glorie van God. Die aarde en haar ekologie word gedefinieer deur die absolute belofte van eskatologiese seën en die implisiete belofte van transformasie in die hede en in die toekoms, wat God se uitreiking na alles wat nie God is nie is (ook beskryf deur die missio Dei). Die aarde en haar ekologie, as spesifieke lewensvorme, staan onder beide God se verkiesing (God se ‘ja) en God se oordeel (God se ‘nee’). Die aarde en haar ekologie leef nie net nie, maar word in staat gestel om te floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit eskatologies te seën. God versoen die aarde en haar ekologie tot Godself. God tree in verhouding tot die aarde en haar ekologie deur dit te versoen (waardeur dit leef deur ‘n ander se dood) en behels dat God ‘tussen’ die aarde en haar ekologie in verhouding tree deur die medium van vervanging. Die uiteindelike konteks van die aarde en haar ekologie is daarom die wat versoen is tot God deur hul veelvoudige vervreemdinge en wat ingebring word in die goddelike lewe van Godself. Inkarnasie en wat Kelsey noem ‘vervanging’ – God wat mens word in Jesus vervang Godself met die aarde en haar ekologie te midde prosesse van geweld en verwoesting om hul lewende dood te transformeer in ware lewe – definieer die aarde en haar ekologie in hierdie modus van verhouding. Die aarde en haar ekologie word versoen met haarself en met lewende wesens en die hele lewe deur hul versoening deur en in God. God se versoening is bevryding en transformasie van die aarde en haar ekologie binne spesifieke tye en plekke, binne hul spesifieke kontekste. Die lewe van die aarde en haar ekologie is daarom nie meer gebonde tot die vervulling van spesifieke funksies of pligte (of selfs roepinge) wat daarvan verwag word nie, maar lê alleen in die waarde wat dit vind daarin om te leef en bestaan deur die lewe van ‘n ander, van God-wat-mens-geword-het, van Jesus die Seun. Die aarde en haar ekologie leef nie alleen nie, maar word in staat gestel om te floreer, deur ‘n ander se dood. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit haar realiteit en waarde en wese buite haarself, in God wat dit versoen deur veelvoudige vervreemdinge. God staan in verhouding tot die aarde en haar ekologie op drie maniere wat dit onderhou en dit seën om te floreer as geheimsinnige lewende wese wat die glorie van die drie-enige God reflekteer. Die gepaste reaksie hierop is, respektiewelik, eksentriese geloof, eksentriese hoop en eksentriese liefde. Die aarde en haar ekologie, soos alle lewende wense en die hele lewe, bestaan eksentries deur God wat in verhouding daarmee tree. / jme2012

Kelsey, Texas, was a flourishing Latter-day Saint colony for more than a quarter of a century, beginning at a time when the Church of Jesus Christ of Latter-day Saints was encouraging its converts to stay in the mission field. Kelsey was an attempt by the Church to provide Latter-day Saints from the southern states a safe haven from persecution which existed in the South, while leaving them in a geographic area in which they could be comfortable. The growth and success for many years of the Kelsey Academy was the result of an interesting partnership, not always tranquil, between the Church and the state of Texas. Although the academy is closed and the community is little more than a collection of dairy farms at present, Kelsey served a valuable role in building up the strength of the Church of Jesus Christ of Latter-day Saints in East Texas.

Abstract Until now, there has not been a performance history of The Merchant of Venice that focuses on Portia, the main character of the play. Although she has the most lines, the most stage time, and represents the nexus of the action, Portia has often been hidden in Shylock's shadow, and this dissertation seeks to bring her into the spotlight. The Portia Project is a contribution to literary and theatrical history; its primary goal is to provide a tool for scholars and teachers. Moreover, because of Merchant's notoriously problematic nature, the play invites different perspectives. By presenting the diverse ways that actors and directors have approached the play and resolved the cruxes associated with Portia, I aim to demonstrate that there are multiple valid ways in which to interpret the text. Chapter one explores the literary criticism of The Merchant of Venice, centering on the treatment of the play's female protagonist. The early twentieth century produced wide-ranging interpretations of Portia, and the last fifty years have seen her analyzed through the lenses of feminism, cultural materialism, psychoanalytic criticism, and queer theory. Having analyzed the literary criticism, I next concentrate on the performance history of The Merchant of Venice, with particular attention to Portia. I then turn to those who have performed the role in a wide-range of theatrical venues. Chapter three features the input of Seana McKenna--star of the Canadian stage and a mainstay of the Stratford Festival in Ontario--who played Portia in a 1989 production. Michael Langham directed in an atmosphere of trepidation over the play's reception and its portrayal of Shylock's forced conversion. For chapter four I interviewed Marni Penning, a veteran of the smaller repertory companies that are sprinkled about the United States. For chapter five I talked to Edward Hall, artistic director of the all-male Propeller Theatre Company, and Kelsey Brookfield, a young black actor who played Portia for the group's 2009 production. By dressing all of the "male" characters alike, Hall de-emphasized the differences between the Christians and the Jews, while Portia, Nerissa, and Jessica were presented not as women, but as men, who have feminized themselves to survive in their harsh environment. Lily Rabe played Portia for the 2010 production of Merchant in Central Park, opposite Al Pacino's Shylock. The production was so successful that it moved to Broadway in October of that year, and Rabe's intelligent portrayal won universal accolades. The Portia Project explores the perceptions of literary critics, theatrical reviewers, actors, and directors, in order to ascertain how representations and expectations of Shakespeare's most learned heroine have changed over the years and to rescue her from Shylock's shadow. By combining the disciplines of literary criticism, theatre, and film, an evolving picture of Portia emerges, revealing Portia's complexity and her centrality to The Merchant of Venice.

'Direct experience of God' is a term frequently used by theologians without adequate clarification regarding its meaning. The understanding thereof has become increasingly complicated by the process of secularization. In the 1960's, it was repeatedly asserted that modern people could not have direct experiences of God, albeit that one could still live by faith and by commitment to the way of Jesus in a world in which, it was asserted, "God is dead". This claim, although long predominant, has been challenged by the upsurge of interest in mysticism, both Eastern and Western, and the burgeoning of Pentecostalism and the Charismatic movement, in which circles direct experience of God was frequently claimed. If direct experience of God is something natural to humanity, interpretation of it will vary in exactly the same way as interpretation of all other human experiences. This could be a possible reason for it being so very poorly integrated into everyday life, resulting in the loss of meaning and value.