Project Thesis (D. Min.)--Conservative Baptist Theological Seminary, 1981. / Includes bibliographical references (leaves 169-182).

Thesis (J.C.L.)--Catholic University of America, 2000. / Includes bibliographical references (leaves 57-60).

Thesis (Th. M.)--Talbot School of Theology, Biola University, 2008. / Includes bibliographical references (leaves 128-136).

Thesis (M.A.P.S.)--Catholic Theological Union, 2002. / Vita. Includes bibliographical references (leaf 110).

Thesis (M.A.)--Southern California College, 1999. / Includes bibliographical references (leaves [81]-82).

In the face of 21st century economic challenges, community colleges must contend with complex pressures on their mission. The dueling missions of academic transfer and workforce preparation must sustain and grow the American economy in a global market and simultaneously meet the promise to community college students— open access to quality higher education for all. In the midst of this challenging environment, community college faculty attitudes and awareness to mission challenges are often ignored. This study examined the macro-level effects of external pressures of the 21st century economy at the micro-level of full-time faculty at Texas community colleges. The study design followed a post-positivist paradigm and sought generalizeable data about full-time faculty from Texas community colleges. Quantitative data from an online survey were analyzed to determine faculty awareness of and attitudes toward the community college mission. The findings of the study show that faculty blur the boundaries of what traditionally have been considered workforce and academic roles. They are not well- informed about the range of pressures on the community college, but they are willing to integrate the academic and workforce mission and change in other ways to respond to challenges. They are generally supportive of the community college mission. Faculty teach with their students’ long-term interests in mind, including career preparation and lifelong learning, more than they teach to prepare their students for immediate work in the community. / text

This paper’s purpose is to examine a Swedish missionary activity from a human rights perspective. As a scope I have chosen the Swedish evangelical mission to Congo-Brazzaville, from its establishment in 1909 to the congolese church's self-determination in 1961. I consider certain elements of the missionary activity that affect human rights, to discover wether the activity was in order with modern day human rights standards or not. During these years, Congo was part of the French colony Equatorial Africa, so the missionaries’ part in the colonial discourse is taken into consideration. Other rights areas that are considered are education, healthcare and standard of living, racial discrimination, women’s rights, the right to culture and indigenous peoples’ rights. It’s shown that European sovereignty is taken for granted and the missionaries generally consider the congolese culture and religion to be under-developed and heathen. Though, they differ from the colonists by their perspective on the congolese as a child of God with human dignity. They have also made valuable efforts in fields such as literacy and healthcare, and by creating a written language for the Congo people. The mission’s contribution to the human rights situation is ambiguous. They have made significant contributions through their social and developing programs, but have also in some ways been a part of the colonial influence and affected by contemporary colonial and racial doctrines.

Spanish Priests of the Franciscan order built 21 missions along El Camino Real between 1769 and 1835 before the mission system collapsed. El Camino Real, now generally referred to as “The King’s Highway” or “Mission Road,” runs 600 miles in California between Mission San Diego de Alcalá in modern-day San Diego to Mission San Francisco Solano in modern-day Sonoma. The missions served as communities with Catholicism and music, specifically music for services, at the heart of the culture. The music reflected the culture of these missions by presenting a hybrid of European and Native American styles. The Misa de Cataluña appears in nine of the extant mission manuscripts making it one of the most frequently transcribed surviving works in the California Mission System. Often the work appears in a position of honor within the intentional ordering of the choirbooks. Frs. Durán and Tapís, noted for their musical contributions to the California Mission System, both included this work in their choirbooks. Since the mission period, there have been at least two known arrangements of the work. As such, this work holds a respected place in California’s musical history. In this project, I seek to honor and explore this notable work by creating a critical edition of the Misa de Cataluña from the nine surviving manuscript sources to enable performance by modern choirs. Additionally, I discuss various challenges of performing the work with modern choirs and provide solutions to potential difficulties. / School of Music

Christianity and Islam are both missionary in nature, but they are founded on different beliefs, values and practices, especially with regard to mission. The former believe in Jesus Christ and recognise His divine role as the saviour of the world, while the latter regard Him as a prophet who, after all, was rejected by His people, the Jews, as a result of which God sent Mohammed as His last messenger to the world. These varying and often conflicting beliefs have made it increasingly difficult for the Christian evangelical churches, including those at Eldoret, Kenya, to advance mission to the people of other faiths, the Muslims in particular. The differing views can offend the very essence of mission, namely God‘s mandate that is founded on the entire Bible. A proper understanding of mission as a concept is essential for effective mission to people of other faiths. Theologians refer to the Christian understanding of mission as the missio Dei. There is hardly any dispute among missiologists that God in His triune nature is the initiator, implementer and sustainer of mission, but the concept of the missio Dei is yet to attain an acceptable definition. Its nature and content remain problematic to theologians, missiologists, churches and other stakeholders in mission. This study critically examines mission to Muslims by five selected evangelical churches in Eldoret, Kenya, in light of the missio Dei. These are the Reformed Church of East Africa, the African Inland Fellowship Church, the Faith Baptist Church, the Presbyterian Church of East Africa and the Anglican Church of Kenya. The research investigates how and the extent to which these churches have sought to implement the mandate. Mainly using data collected from oral interviews, the study finds that mission engagement to Muslims is slow and disjointed. The churches face challenges that include the lack of a concrete understanding of God‘s mandate i.e. mission, internal wrangling, financial constraints and neglect of the women and the youth. The study concludes that there is a need for the selected churches to reassess and reconsider their missionary approaches with a view to enhancing their ways of engaging with Muslims. In the final instance the study formulates a viable model for that purpose. / PhD (Missiology), North-West University, Potchefstroom Campus, 2013

Christianity and Islam are both missionary in nature, but they are founded on different beliefs, values and practices, especially with regard to mission. The former believe in Jesus Christ and recognise His divine role as the saviour of the world, while the latter regard Him as a prophet who, after all, was rejected by His people, the Jews, as a result of which God sent Mohammed as His last messenger to the world. These varying and often conflicting beliefs have made it increasingly difficult for the Christian evangelical churches, including those at Eldoret, Kenya, to advance mission to the people of other faiths, the Muslims in particular. The differing views can offend the very essence of mission, namely God‘s mandate that is founded on the entire Bible. A proper understanding of mission as a concept is essential for effective mission to people of other faiths. Theologians refer to the Christian understanding of mission as the missio Dei. There is hardly any dispute among missiologists that God in His triune nature is the initiator, implementer and sustainer of mission, but the concept of the missio Dei is yet to attain an acceptable definition. Its nature and content remain problematic to theologians, missiologists, churches and other stakeholders in mission. This study critically examines mission to Muslims by five selected evangelical churches in Eldoret, Kenya, in light of the missio Dei. These are the Reformed Church of East Africa, the African Inland Fellowship Church, the Faith Baptist Church, the Presbyterian Church of East Africa and the Anglican Church of Kenya. The research investigates how and the extent to which these churches have sought to implement the mandate. Mainly using data collected from oral interviews, the study finds that mission engagement to Muslims is slow and disjointed. The churches face challenges that include the lack of a concrete understanding of God‘s mandate i.e. mission, internal wrangling, financial constraints and neglect of the women and the youth. The study concludes that there is a need for the selected churches to reassess and reconsider their missionary approaches with a view to enhancing their ways of engaging with Muslims. In the final instance the study formulates a viable model for that purpose. / PhD (Missiology), North-West University, Potchefstroom Campus, 2013