Army doctrine imbues the organization and its personnel with characteristics of professionalism. Texts analyzed for this dissertation present the Army professional's demeanor and awareness in terms of an ability to recognize and capitalize on fleeting opportunities. These doctrinal texts show that the Army professional embodies the rhetorical concept of kairos. In rhetoric studies, Kairos is understood to be an independent force that a rhetor must accommodate and also as an ability whereby a rhetor creates an opening for action; both models are rooted in reasoned action. Recent work on bodily rhetorics makes room for an immanent, embodied, and nonrational model of kairos as a kind of instinctual awareness. An analysis of how the notion of professionalism is conveyed in the selected corpus shows that the Army's philosophy of command is communicated in terms of kairos, and offers insight into how the Army professional is taught to recognize and act on opportunity. Army doctrine provides an example of how all three models of kairos function in the education of the Army professional. / Ph. D. / Army doctrine imbues the organization and its personnel with characteristics of professionalism. Texts analyzed for this dissertation present the Army professional’s demeanor and awareness in terms of an ability to recognize and capitalize on fleeting opportunities. These doctrinal texts show that the Army professional embodies the rhetorical concept of <i>kairos</i>. In rhetoric studies, <i>Kairos</i> is understood to be an independent force that a rhetor must accommodate and also as an ability whereby a rhetor creates an opening for action; both models are rooted in reasoned action. Recent work on bodily rhetorics makes room for an immanent, embodied, and nonrational model of kairos as a kind of instinctual awareness. An analysis of how the notion of professionalism is conveyed in the selected corpus shows that the Army’s philosophy of command is communicated in terms of <i>kairos</i>, and offers insight into how the Army professional is taught to recognize and act on opportunity. Army doctrine provides an example of how all three models of <i>kairos</i> function in the education of the Army professional.

No description available.

Thesis. 1976. M.Arch.--Massachusetts Institute of Technology. Dept. of Architecture. / Microfiche copy available in Archives and Rotch. / Bibliography: leaves 18-19. / M.Arch.

It has long been demonstrated that increased appreciation of place initiates stewardship and responsible management of the land. Interpretative design possesses the potential to generate this stewardship through recovering the connections between place and the people that inhabit it. It is essential that interpretation be integrated into the everyday landscape to deepen one's respect of the past and one's commitment to its future. This vision of an interpretive trail in Mission, British Columbia, explores techniques of illuminating place history to inspire and challenge cognitive participation with the landscape. The format of this project begins with a discussion of the values and limits of interpretative methods. Secondly, the study area is introduced through site reconnaissance with special emphasis on historical morphology and social history. Next, interpretive design strategies are explored in conjunction with significant landscape precedents, culminating in a design approach for an interpretive trail on Mission Flats. Six nodes along the trail serve as keystones for this approach, with individual nodes revealing historical processes, both natural and cultural, through design. Akin to Mission Flats, every place is intimately bound to the people and events that have shaped it. Illumination of this connection is the goal of interpretive design. The planning and design phases of development are incomplete without the inclusion of this holistic vision of place. It is therefore imperative that we further explore interpretive design, so that it may be integrated into the oft-impersonal contemporary landscape, for the generation of authentic place identity.

Community is an integrative motif and the central message of the Bible. The divine goal of history is God's establishment of community. The Triune God is the origin of community and community is the mode of existence of God. Christian community is derived from God's community. The church is a community restored by the Triune God, and so the essence of the church is Christian community. The Bible is the history of community involving the beginning of community, the destruction of community, the restoration of community, and the completion of community. Christian community is a channel of realization of the kingdom of God. As a restored community, the early church was a loving, sharing, praying, and witnessing community. The early church's common possession and sharing of materials in brotherly love had continuously been practiced throughout the churches as indicated in the books of Acts and the Epistles. The early church is a model of Christian community that believers must always strive for and constantly return to. It is possible to live the life of the early church community even now. This is proven by the history of the Protestant community and contemporary Protestant communities. Christian community is not just a conceptual, but also a practical community. Christian community can be practiced in various forms. Protestant community includes the four modes: intentional Christian community, monastic community, church community, and cell group community. These four modes have an equal value in a sense that they exert the communal spirit in diverse ways. These four modes of Protestant community have appeared throughout the history of Protestant community. Protestant communities influenced the renewal of the established church through their devoted community life of love. They have been the wellsprings of renewal in Protestantism. Protestant communities also become a place of reconciliation between divided Christians and denominations. The communities have a role as mediator of reconciliation among divided churches and denominations. Community movements have also acted as the main mission movement in the history of Protestant mission. The main missions such as the Anabaptists, Moravians, and modern mission societies all exerted a powerful mission in a communal basis. The contribution of the Moravian missionaries of the Herrnhut community, beginning half a century before William Carey, brought about a shift of emphasis in missionary awareness within Protestantism. The Herrnhut community included the centripetal mission and centrifugal mission by living an intentional community and sending Moravian missionaries. Mission should be exerted from a community dimension, not an individual level. The history of Protestant mission and contemporary Protestantism testifies that mission through community is the most effective and powerful method of mission. Up to now mission has usually been confined to centrifugal mission at an individual level, which emphasized preaching the gospel to foreign regions. It is a phenomenon of unbalanced mission. A balanced mission includes both centripetal and centrifugal mission. Mission is not only a matter of the scope of preaching the gospel to the ends of earth, but also a matter of content. The content of mission is a radical discipleship and whole gospel in all–inclusiveness, containing centripetal and centrifugal mission, Christian presence and Christian proclamation, and the New Commandment and the Great Commission. Community is an essence of church and an essence of mission. / Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus, 2011.

Community is an integrative motif and the central message of the Bible. The divine goal of history is God's establishment of community. The Triune God is the origin of community and community is the mode of existence of God. Christian community is derived from God's community. The church is a community restored by the Triune God, and so the essence of the church is Christian community. The Bible is the history of community involving the beginning of community, the destruction of community, the restoration of community, and the completion of community. Christian community is a channel of realization of the kingdom of God. As a restored community, the early church was a loving, sharing, praying, and witnessing community. The early church's common possession and sharing of materials in brotherly love had continuously been practiced throughout the churches as indicated in the books of Acts and the Epistles. The early church is a model of Christian community that believers must always strive for and constantly return to. It is possible to live the life of the early church community even now. This is proven by the history of the Protestant community and contemporary Protestant communities. Christian community is not just a conceptual, but also a practical community. Christian community can be practiced in various forms. Protestant community includes the four modes: intentional Christian community, monastic community, church community, and cell group community. These four modes have an equal value in a sense that they exert the communal spirit in diverse ways. These four modes of Protestant community have appeared throughout the history of Protestant community. Protestant communities influenced the renewal of the established church through their devoted community life of love. They have been the wellsprings of renewal in Protestantism. Protestant communities also become a place of reconciliation between divided Christians and denominations. The communities have a role as mediator of reconciliation among divided churches and denominations. Community movements have also acted as the main mission movement in the history of Protestant mission. The main missions such as the Anabaptists, Moravians, and modern mission societies all exerted a powerful mission in a communal basis. The contribution of the Moravian missionaries of the Herrnhut community, beginning half a century before William Carey, brought about a shift of emphasis in missionary awareness within Protestantism. The Herrnhut community included the centripetal mission and centrifugal mission by living an intentional community and sending Moravian missionaries. Mission should be exerted from a community dimension, not an individual level. The history of Protestant mission and contemporary Protestantism testifies that mission through community is the most effective and powerful method of mission. Up to now mission has usually been confined to centrifugal mission at an individual level, which emphasized preaching the gospel to foreign regions. It is a phenomenon of unbalanced mission. A balanced mission includes both centripetal and centrifugal mission. Mission is not only a matter of the scope of preaching the gospel to the ends of earth, but also a matter of content. The content of mission is a radical discipleship and whole gospel in all–inclusiveness, containing centripetal and centrifugal mission, Christian presence and Christian proclamation, and the New Commandment and the Great Commission. Community is an essence of church and an essence of mission. / Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus, 2011.

Univ., Habil.-Schr. 2005 u.d.T.: Wrogemann, Henning: Daʻwa islāmīya - Der Ruf zum Islam--Heidelberg, 2005, eine Studie zu Begründung und Praxis des Aufrufes zum Islam im internationalen sunnitischen Diskurs.

It has long been demonstrated that increased appreciation of place initiates stewardship and responsible management of the land. Interpretative design possesses the potential to generate this stewardship through recovering the connections between place and the people that inhabit it. It is essential that interpretation be integrated into the everyday landscape to deepen one's respect of the past and one's commitment to its future. This vision of an interpretive trail in Mission, British Columbia, explores techniques of illuminating place history to inspire and challenge cognitive participation with the landscape. The format of this project begins with a discussion of the values and limits of interpretative methods. Secondly, the study area is introduced through site reconnaissance with special emphasis on historical morphology and social history. Next, interpretive design strategies are explored in conjunction with significant landscape precedents, culminating in a design approach for an interpretive trail on Mission Flats. Six nodes along the trail serve as keystones for this approach, with individual nodes revealing historical processes, both natural and cultural, through design. Akin to Mission Flats, every place is intimately bound to the people and events that have shaped it. Illumination of this connection is the goal of interpretive design. The planning and design phases of development are incomplete without the inclusion of this holistic vision of place. It is therefore imperative that we further explore interpretive design, so that it may be integrated into the oft-impersonal contemporary landscape, for the generation of authentic place identity. / Applied Science, Faculty of / Architecture and Landscape Architecture (SALA), School of / Graduate

The statement and the title of the thesis "Towards an intercultural mission" is the starting point for the essay's purpose and examination. Interculturalism is an ideal in which equality and re-ciprocity are characterized by cross-cultural relationships, which is also an objective of international mission. For an intercultural mission, it is therefore necessary to examine which factors may hinder an intercultural approach, which, for this study, justifies searching for underlying unequal structures. The theoretical frame of reference for the analysis is postcolonial theory and feminist theology, which makes it possible to visualize such structures. The purpose of the thesis is therefore to analyze the intention of the international mission work in the Uniting Church in Sweden based on postcolonial feminist theology, and to propose criteria that need to be found for the mission work to be characterized by an intercultural approach. In order to achieve the purpose, it is necessary to answer the following general questions: 1. Is there an awareness of unequal power structures in the culture-crossing relationships in the intentional discourse on mission in the Uniting Church in Sweden? 2. How does interculturalism appear in the international mission in the Uniting Church in Sweden?And; 3. What criteria need to be found for the mission work to be characterized by an intercultural approach?With the help of qualitative content analysis of the Church's public text material, which constitutes the study object; six thematic areas have emerged; gender equality, woman's vulnerability, patriarchal structures, mission and worldview, postcolonial structures, and cooperation and reciprocity. The result has been analyzed on the basis of the concept of interculturality and a proposal for criteria for an intercultural approach has been prepared, among other things, with proposals for clarification of unequal power structures and a critical self-awareness about their own history and cultural values.

Diese Arbeit untersucht Genese, Struktur und Legitimation der Spendengewinnung bei den deutschen Glaubensmissionen von ihren Anfängen bis zum Ausbruch des Zweiten Welt-krieges. Den Untersuchungsgegenstand bilden die drei ältesten Glaubensmissionen in Deutschland: die Neukirchener Mission, die Allianz-China-Mission und die Liebenzeller Mission. Als besonderes Merkmal der Glaubensmissionen wird in der Literatur das soge-nannte Glaubensprinzip bezeichnet, das einen bewussten Verzicht auf Spendenwerbung beinhaltet. Die historische Entwicklung des Glaubensprinzips von Anthony Groves über George Müller auf Hudson Taylor wird nachgezeichnet. Eine leitende Frage der Untersu-chung ist, inwieweit die deutschen Glaubensmissionen dieses Glaubensprinzip tatsächlich übernehmen und umsetzen. Bei der Analyse von Spendentheorie und -methodik der drei genannten Missionen kristallisiert sich heraus, dass von einem Verzicht auf Spendenwer-bung bei den drei ältesten der deutschen Glaubensmissionen nicht die Rede sein kann. Im Falle der Allianz-China-Mission wird das Glaubensprinzip erst gar nicht ernsthaft adap-tiert, die Liebenzeller Mission gestaltet es ihr entsprechend um, und die Neukirchener Mis-sion muss sukzessive eine Erosion des Glaubensprinzips miterleben. Die Untersuchung beinhaltet ebenso ein Interpretationsmodell zur Bestimmung der Schlüsselfaktoren, die tatsächlich relevant für die Spendengewinnung der Glaubensmissionen sind. Die Legitimi-tät des Glaubensprinzips wird aus theologischen und grundsätzlichen Überlegungen in Frage gestellt. / Christian Spirituality, Church History and Missiology / (D.Th (Missiology))