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))

In this thesis it is argued that a full and complete understanding of the eugenics movement may only be gained by examining those who were implicated in its criticisms. Using the example of three Christian missionary organisations that worked amongst largely poor and immigrant communities in London and New York, it is demonstrated that eugenics was a pervasive ideology outside its 'official' societies. Moving away from an understanding grounded in ideas of conflict and concession, it will be demonstrated that those whose work was challenged by eugenic claims were able to interpret the ideology according to their existing reformist agendas. Hereditarian ideas did not sound the death knell for reformers, and these organisations demonstrated both the willingness and capacity to shape eugenic ideas within and outside their organisations. From these examples it is argued there is a need to move beyond definitions of eugenics that limit the movement to a small subset of its methods. Far from being a peripheral aspect to the history of eugenics, it will be seen that these missionary agencies occupied a position at the centre of eugenicists' concerns. As prominent providers of charity, a work charged by eugenicists with unnaturally hindering the natural laws of selection, religious communities were, in part, one of the reasons that eugenics was deemed necessary in the first place. This picture is confirmed by an examination of two eugenics societies, one on each side of the Atlantic, where the impact of religious sentiment and ideas exerted a dramatic effect upon policies and propaganda work. There was no one-way flow of ideology from eugenicists towards reformers, but rather a two-way dialogue which created a marked impression on both groups.

The present generation lives in the new information age as a result of rapid computer developments and the accessibility of the internet. Therefore, in the 21st century the world has to come to grips with the cyber space culture. Internet connections in South Korea, as in many countries in the world, make access to the world available in every house. Therefore, it is a necessity to understand the internet culture and internet is becoming part of everyday life. However, at the beginning of the 21st century, the most important attribute of the mission is missio Dei: the mission is God’s mission. God is a missionary God and mission has its origin in God. And finally, God also calls people as missionaries to share his love with the world. According to Bosch (1991:368-372), our daily life has become so fast and constantly changing that we cannot use past methods to be effective today. Therefore we need a paradigm shift in our thinking towards missions today, to become more relevant. There is a need for the church to understand this paradigm shift, and implement it into its thinking and practice of mission. Cyber mission is becoming important in the information age, and there are many advantages and disadvantages to it. These advantages are to be managed carefully. It is the church's responsibility to use cyber space to the advantage of God's Kingdom. The opening up of cyber space may prove to be a gift from God to his church today. Many Christians began to share their faith with others in cyber space through the internet and internet evangelism and cyber missions were born. Today, the internet has become one of the available means of sharing and proclaiming the Gospel. It offers us incredible power to share the Good News. The Christian has the great responsibility to the great commission to deliver the gospel to the end of the earth through the cyber Mission. The South Korean church became a strong Christian church, ranking as the second missionary sending country in the world of today. The South Korean church developed the cyber mission, as they realized the power of the internet. Most of the churches have their own web site and they have already started to use the cyber space for church ministry. / Thesis (PhD)--University of Pretoria, 2012. / Science of Religion and Missiology / unrestricted

This volume discusses everyday life in the Leipzig Mission's Kilimanjaro 'mission field', 1893-1939. The study focuses upon interaction and transculturation in boarding schools and hospitals, as well as at festivals. / Dieser Band beschäftigt sich mit dem kolonialen Alltag der Leipziger Missionare auf dem 'Missionsfeld' Kilimanjaro in den Jahren 1893-1939. Die Studie fokussiert sich auf die Interaktion und Transkulturation in Internaten und Krankenhäusern, sowie bei Festen.

In this essay we will highlight the professional role and development of teachers and recreation centers during the 20th century. We will use the research of, among others, Finn Calander and Ann Pihlgren who have investigated and discussed the development of the recreation centers throughout the 20th century. The theoretical basis for the work is social constructivism and the socio-cultural perspective. By using this theories, we will attempt to explain how the recreation center and the recreations center teachers work has evolved and what has driven this development. Furthermore, we will discuss the impact that the teachers’ certification has on the school centers’ teachers and their work. The teachers’ certification has caused some confusion regarding the purpose of the recreation center teachers' mission, both in the universities where the new recreation center teachers’ are trained and among the recreation teachers. We will compare our reasoning to Lgr 11 to see what the governing documents provides in terms of guidelines and guidance for the recreation center teacher profession. The informants who have been interviewed in this work are four recreation center teacher with several years of experience in the profession. The schools where we conducted the interviews, were chosen on the basis of our prior internships there, and due to their geographical locations. The informants were interviewed about the schools they had previous experience of the profession and any disparity they experienced between their assigned work and the actual work, as well as, whether this had changed significantly during their time in the profession. The interviewed informants described that they are no longer comfortable in the professional role they serve at schools as they feel more like extra teachers, something which they have not at all received training for, rather than the recreation center teachers that they are.

International Telemetering Conference Proceedings / October 30-November 02, 1995 / Riviera Hotel, Las Vegas, Nevada / The Extreme Ultraviolet Explorer (EUVE) Science Operations Center at UC Berkeley was recently successful in implementing an automated monitoring system that allowed reduced operations staffing from 24 hours per day to 9 hours per day. The payload safety is monitored exclusively by artificial intelligence (AI) telemetry-processing systems for 16 hours per day. At launch, the EUVE Science Operations Center was staffed and operated as a typical satellite control center, receiving real-time and tape recorder data 24 hours per day. From September 1993 through February 1995, EUVE science operations were redesigned in a phased, low-cost approach. A key factor in the implementation was to utilize existing personnel in new roles through additional training and reorganization. Through- out this period, EUVE guest observers and science data collection were unaffected by the transition in science operations. This paper describes the original and actual implementation plan, staffing phases, and cost savings for this project. We present the lessons learned in the successful transition from three-shift to one-shift operations.

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The church finds itself in an evangelical-sacral cocoon. However, this alienation is nothing new, but through the centuries shows the church’s inability to adapt and stay relevant during changing cultural situations (Regele 1995:48). It is however not strange that time and again when there was a big cultural shift, new denominations came into being. In the history, during every cultural revival the Christian theological discourse was reflected on. Postmodernism is the new intellectual climate which is descriptive of a new upcoming culture (Erickson 1998:13). This new intellectual climate caused the church and culture to become more and more estranged. Postmodernism set a “new” sacral-profane dichotomy within the church, which clashes with the modernistic imperialism of the church. Any effort to renewal would be futile if the new upcoming culture is not taken into account. The seeker-sensitive movement originated in the late sixties when an increase in post modernistic thinking in the culture came to life. The methodology was taken over by the Evangelical Reformers who were saturated with modern thinking. The seeker-sensitive model showed strong post-modernistic characteristics, but in its development became more and more closed towards the new upcoming post modernistic culture. I am of the opinion that in its core the seeker-sensitive model is modernistic and that it will not be able to communicate the gospel effectively to a post-modernistic generation. There are clear signs within the kerugma, diakonia, leitourgia and koinonia where the modernistic agenda is revealed. The accentuation of biased aesthetical preferences in any form of culture will lead to exclusivistic churchism which ignores the riches of the postmodern culture. We should rather talk of postmodern cultures and the multiple expressions of diakonia, koinonia and leitourgia which contextualise the gospel. If the seeker-sensitive model within a postmodern society does not move towards a post-dualistic, post-rationalistic, post-individualistic and post-noeticentric methodology, the model will become irrelevant within a postmodern society. The gospel cannot be packaged within a rational persuasive and marketing methodology, but the congregation must live the Missio Dei culture in a relevant way within cognitive, affective, visual, creative and interactive real relations. If the congregation cannot enter into discussion with the postmodern culture, the congregation stays a missiological centre where a person must be culturally circumcised to be able to hear the gospel. Not only the congregation, but the world as well, should become the missiological centre of the church. Most of the concepts were developed in the congregations of Randburg and Stellenbosch where I have ministered during the last 13 years. There we strove to practise praxis-theology where the normal church member could also do theological reflection. I have done a literature study about the subject and Stellenbosch Congregation is used as example to illustrate some of the transitions to the postmodern dispensation. The purpose is not to establish a new model, but to show principles for the development of a missionary relevant approach. There will be an endeavour to practise theology within the praxis of the congregation where members of the congregation can listen to the Word and the world believingly, to be a church that is not only in the world, but also with the world. The purpose of this study was to find parameters with the seeker-sensitive church model in a critical dialogue for the practical-theological ecclesiology which is free or less contaminated, with the ideological bases of modernism. / Dr. G.J. Bosman

This thesis uses the historical and structural characteristics of the Venezuelan-Cuban healthcare program, Mission Barrio Adentro, to identify areas of resource mismanagement and how such abuses of government capital has negatively affected the Venezuelan medical system as well as the Cuban healthcare professionals involved. Hugo Chávez and Fidel Castro’s healthcare diplomacy under Mission Barrio Adentro, which trades Cuban doctors for oil, has failed to provide adequate medical services to the Venezuelan citizens. Despite the drop in oil prices, the Venezuelan government has continued to funnel money into Mission Barrio Adentro using PDVSA revenues. Such reliance on oil wealth and the continuation of increased social funding in the face of economic hardship has contributed to the near collapse of the current Venezuelan medical system. The elimination of Chávez’s overly politicized policies and the development of management structures to promote transparency around government expenditures will aid in creating more efficient and beneficial social programs for the Venezuelan people.