Boston University. University Professors Program Senior theses. / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-02

English Cathedrals have an established and valued place in their respective locations. Their central role is to provide “the seat of the bishop and a centre of worship and mission”. The contention is that whilst there may be clarity about mission in terms of worship, education and interpretation of the building, there is less clarity about where the energy should be focused in terms of a wider missional role. Recent reports have sought to measure the social and economic impact a cathedral has in terms of its local environs and its reach in terms of social and spiritual capital. The cultural context suggests a rapidly changing religious landscape where the movement, in a consumer society, is away from obligation and traditional forms of religiosity towards a more open understanding of spirituality with freedom to explore, to sample and to choose what to consume. This research approaches mission from a spiritual perspective. It creates also an outer/inner approach from which to establish its empirical work. As such it is concerned with the construction of theory; it follows an inductive approach, though is openly disposed to an inductive-deductive interaction where appropriate. It provides an in-depth methodology based on a case study scenario utilising the qualitative techniques of focus groups and semi-structured interviews through which to collect the data. There are four data-sets each presenting an outer/inner perspective. Of unique interest was the appearance of a sizeable Occupy camp, occupying the site outside the case study cathedral for fourteen weeks raising fundamental questions about economic and social inequality at a time when austerity measures were beginning to take effect. This critical incident drew the cathedral into a more public engagement with the big questions that impact upon our daily lives. A key finding from the empirical work in the case study is that alongside its ecclesial focus the perceived core priority must be its mission to the city through its invitation and welcome but also through its outreach. I use social capital theory to engage with aspects of ‘bonding’ and ‘bridging’. Beyond the functionalist approaches, cultural and symbolic capital enables a more reflexive understanding of institution and cathedral habitus. This moves the analysis from the horizontal to the vertical axis by which ‘linkages’ are made with mechanisms of power and issues of justice and care. This facilitates further dialogue with global flows and their impact on daily life which integrates with the critical incident that was Occupy. Further analytical methods were incorporated to engage with these macro themes. The theological investigation emanates from within three spiritualities, ‘ecclesial’, ‘mystical’ and ‘prophetic’. It seeks to focus on the spirituality of the community, the community’s engagement with the consumer-led ‘spiritual turn’ and its bridging/linking role in the wider community. As a theological device I use a typology taken from the reading of the psalms to convey orientation, disorientation and new orientation. It coheres in particular with themes of disenchantment and the search for deeper meaning. This thesis contributes to the field of knowledge and the corpus of literature by proposing a model of cathedral mission that draws upon its spiritual and social capital to engage within the liminal spaces of emergent spiritualities, and the contested spaces of disorientation and disenchantment recasting fresh theological moorings to engage meaningfully with issues of justice and care. The outcome is reflective, dynamic and strategic, “creating new understandings of existing issues” and interacting with “disparate concepts in new ways”.

M.Phil. / The purpose of the study was to investigate the importance of designing a mission statement as part of the personal leadership process. The problem investigated in the study was that people have visions but lack the vehicle to turn the visions into reality. The problem arises because people do not take the time to see if the visions they have and the goals they set are aligned with their values and principles. They lack the vehicle that will keep them focused on what is important on their way to their vision, namely their values and principles. The general aim of this study was to clarify the concept of what a mission statement is and to investigate designing and Jiving the mission statement within the personal leadership paradigm and process. The research was descriptive in nature. The research methods used included a word and concept analysis to clarify the concepts central to the study. A literature study was conducted to identify the importance of a mission statement in the personal leadership process and to clarify the steps in designing a mission statement. The follmving are the most important fmdings of the study: • The following definition was constructed based on the word- and concept analysis: A mission statement is a written tool that guides one in making the correct choices, based on the core values and principles that form the passion of one's being, to which one is committed, for lvhich one is prepared to work hard and for which one must be prepared to sacrifice. • It was emphasized that the mission statement is an integral part of the personal leadership process. • The mam characteristics of a m1ss10n statement that were identified included that a mission statement should be brief, easily understood and memorized and must encompass one's most basic principles and values. • The process of designing a mission statement was concluded from the various processes that were identified by authors in the disciplines of business, religion and personal leadership. The design process was divided in two phases namely the preparatory phase in which one does a self search in respect of one's values, visions and life roles, and secondly the designing phase in which a mission statement is formulated, finalized and maintained.

This thesis considers aspects of contextualisation in the mission of local churches in twenty-first century Wales. Welsh Nonconformity rose rapidly to a dominant position in Welsh society and culture in the nineteenth century, but has subsequently declined equally rapidly. By the beginning of the twenty-first century its total demise is predicted. The research examines the contextual factors in this decline, and their relevance for possible recovery. Contextualisation is an essential part of missiology, in calibrating appropriate mission to the distinctives of a particular nation or locality. Wales is shown to be a distinctive context for mission, both nationally and regionally, in relation to specific aspects: religious, geographic, ethnic, linguistic, cultural, social and political. Contextual studies have been done for other mission contexts, but not for Wales. This research seeks to address this lack. The thesis first outlines the development of the main approaches in global mission, their underlying assumptions, and their outworking in the mission of local churches in the West. The approaches have been identified as Evangelistic, Lausanne, Missio Dei, Liberal and Emergent. Drawing on hundreds of questionnaire responses and extensive interviews with Nonconformist leaders, the research examines how the different approaches to mission have been expressed in Wales, and how each approach adjusted to each aspect of context. The growth trends of the different approaches, patterns of church and mission, and adjustments to Welsh contexts in the first decade of the twenty-first century, or not, are then examined. The resulting analysis enables good practice to be identified, and approaches for effective mission suggested for the coming decades.

Submitted in fulfillment of the requirements for the degree of Master of Arts in the Faculty of Arts at the University of Zululand, South Africa, 1993. / The aim of this study was to give a general survey of the history of Umlazi Mission Station with particular emphasis on the land question between 1856 and 1948. The study highlights the fact that during these years, the Anglican Mission Station was characterised by many problems which aroused much controversy among various parties concerned. The numerous factors that led to the dispute among the parties can be broadly categorised as: (i) the inconsistent or erratic land policy of the Natal Colonial Government on mission stations which subsequently deprived the Blacks of Umlazi the right to own the land, (ii) ecclesiastical problems within the Anglican Church and the schism that emerged, (iii) interest shown by Whites and Indians in the mission station, (iv) the expansion of Durban as an industrial and commercial city, the dynamics of urbanisation and the proximity of Umlazi to Durban, (v) the pressure exerted by the Durban City Council to acquire Umlazi Mission for a black urban township and the resistance by black landowners at the mission station against incorporation, and (vi) Government intervention through the appointment of the Native Affairs Commission (1945) and the Broome Commission (1947 - 1948). The conclusion drawn is that Umlazi was a victim of many factors - geographic, religious, social, economic and political. The crucial period in the history of the mission station was 1942 -1948. The events during this period show how the geographic factor became the central issue in the dispute. The mission station had inevitably to be affected by the urbanisation process because of its proximity to the rapidly growing city. In addition to the above the industrial development in Durban was following a southward direction which brought the boundaries of the city close to Umlazi. Had the mission station been situated elsewhere in some remote part of the country, as with most mission stations in Natal, the development of the area would probably have taken a different course. This trend whereby rural areas situated close to fast growing urban areas are urbanised, is a world-wide phenomenon. However, one cannot overlook the fact that the Blacks were politically disadvantaged and without parliamentary power to veto the decision. This study shows, however, that much was done by the Smuts Government during the height of the controversy to treat the matter in an unbiased fashion by using commissions, consultations and open discussions from all parties concerned. All these events make the history of Umlazi Mission exceptional, fascinating and worthy of study.

The researcher acknowledges that the church in Africa is growing fast; accepting its role of proclaiming the gospel, and that the ministry of reconciliation is still needed in all spheres of life and institutions in Africa, including the churches. After twenty-seven years of civil war, reconciliation in Angola becomes an imperative for the churches and faith communities as regards the healing of a wounded and victimized population. Being in the middle of Africa, Angola was during these troubled years of civil war as disturbing an issue for all Africa as were the thirty-four years of the apartheid policy in South Africa. In both countries dramatic changes took place and people experienced a new era of their histories, posing new challenges that churches need to face boldly. The Luena memorandum did not lead the country into national reconciliation or into the needed process of healing. Hence the present study. focusing on the Truth and Reconciliation Commission (TRC), aims to offer a comparative study of the South African and Angolan experience so that a ministry of reconciliation might be developed for Angola. The researcher firstly endeavoured to define these key terms: Mission, Church, Leadership, and the ministry of reconciliation in which the biblical perspective indicates that reconciliation is an inclusive and imperative ministry, being itself part and parcel of the mission Dei. The study looked all Africa as a continent in need of reconciliation because Africa has become a field of various tensions, including political; sociological, economical, cultural, religious, and ideological ones, and in particular the poverty, HIV/Aids that threaten Africa today. In spite of many criticisms levelled against the TRC, the process of truth and reconciliation did play a role in the country, to put South Africa on the road to national healing and nation building. Drawing from the South African experience the people of Angola, after drawing up their Luenda Memorandum, need to follow suit. The study indicates that the Luena memorandum, as well as the Cabinda memorandum, are catalytic events, which call for an all-inclusive effort of all Angolans in a structure like the TRC, for people to tell their stories so as to achieve repentance, forgiveness and reconciliation. The role of the churches in both countries varied during and after apartheid as well as the civil war. Churches were often used as instruments of oppression instead of being the light; fortunately the time arrived when the churches awoke and stood against apartheid and civil war. The churches need to rediscover their mission – comprising the dimensions of kerugma, koinonia, diakonia and leiturgia – to play their part in society, both in South Africa and Angola. The study reflects on the ministry of reconciliation in Angola from a theological and practical perspective. Theologically, reconciliation is viewed as soteriological, christological, pneumatological, historical and missiological: these perspectives are interconnected and include a number of practical dimensions, inter alia cultural, sociological, economical, and political. Particular attention is accorded to the cultural dimension where ubuntu (humanness) and tata nlongi (teacher-catechist) are compared as examples of contextual theologies, necessary for the ministry of reconciliation in South Africa and Angola. The conclusion offers recommendations to the society and the state, to the churches and communities of faith, adding a specific recommendation to the Mennonite churches regarding their world-wide endeavours for peace and non-violence over the world and pointing out that in Angola the Mennonites need to be more active in this field. Areas for further research, in future, are noted at the end of the thesis. / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008. / Science of Religion and Missiology / unrestricted

Project Upsilon is a proposed NASA Flagship Class, Uranus Orbiter and Probe mission concept to investigate Uranus' planetary magnetic field and atmosphere. Three spacecraft - the Upsilon-0 Propulsion Module, the Upsilon-1 Science Orbiter, and the Upsilon-2 Atmosphere Probe - shall be implemented to meet needs, goals, and objectives as stated by the NASA Solar System Planetary Science Decadal Survey 2013-2022. Upsilon-0 shall be expended in order to complete orbital capture about Uranus. Upsilon-1 shall study Uranus' planetary magnetic field, obtaining real-time measurements for nominally 20 months within the first two years of arrival; and for as long as possible after the first two years, as part of an extended science mission. Upsilon-2 shall be descended into Uranus' cloud tops to obtain physical data and imagery well into the atmosphere's depths. Chemical propulsion is employed in place of solar-electric propulsion, with regard to the interplanetary system-level trade tree. The interplanetary trajectory requires a single un-powered flyby of Jupiter, selected among several flyby node configurations. The science orbit produces nearly repeating latitude-longitude tracks over a rotating Uranus. The statistical estimation method combines an orbit determination model with respect to Uranus' flattening, and a simple magnetic dipole model for field line modeling. A 7-year period is allotted for the technology research and development, and the testing and verification stages of the project life cycle; the interplanetary journey to Uranus requires 21 years; and the nominal in-situ operation lifetime is 2 years. The Project Upsilon spacecraft launch in 2021 to "revolutionize our understanding of ice giant properties and processes, yielding significant insight into their evolutionary history"; contributing to the Planetary Science Decadal Survey's, and NASA's, key planetary science and deep space exploration visions. / text

Spiritan Life No. 15 -- January 2006 -- Torre d'Aguilha -- CONTENTS -- Editorial -- (pg 1) -- First Evangelisation in East Cameroon, Daniel Taba -- (pg 3) -- Missionary contribution to the local church in Zimbabwe, Leo Eke. -- (pg 11) -- Mission today in conflict and post-conflict situations: Angola, Barnabe Sakulenga -- (pg 16) -- The case of the Democratic Republic of Congo, Oscar Ngoy -- (pg 21) -- The situation of conflict and post-conflict in Sierra Leone, Gabriel Luseni -- (pg 25) -- Refugee Ministry in Tanzania, Msilanga Vedastus Babu -- (pg 30) -- Ministry to Aids Victims, Festo Adrabo -- (pg 35) -- New Commitments – Taiwan, Jean-Paul Hoch -- (pg 39) -- The Joys and Challenges of the older provinces: Germany, Peter Marzinkowski -- (pg 46) -- Joys and Challenges for the Spirltan Mission in France, Christian Berton -- (pg 53) -- The province of Ireland confronts its Challenges while counting its Blessings, Pat Palmer -- (pg 59)

Thesis (D. Min.)--Columbia International University, 2002. / Abstract. Includes bibliographical references (leaves 181-185).

Was it worthwhile? The thesis asks this question of the life and work of female faith missionaries who served in Western Australia with the Australian Aborigines’ Mission and/or the United Aborigines’ Mission, during the twentieth century. In 1902, the New South Wales Aborigines’ Mission adopted faith mission principles based on those of the China Inland Mission founded in 1865. The mission expanded into Western Australia in 1908 and changed its name to the Australian Aborigines’ Mission. From 1929, it was known as the United Aborigines’ Mission. The research began with a historiography of the China Inland Mission and the United Aborigines’ Mission and its antecedents. The analysis of the principles of these two missions identified that some characteristics of a faith mission were present in the New South Wales Aborigines’ Mission from the beginning and others were never adopted. It established that from 1902, the New South Wales Aborigines’ Mission upheld the faith principles of trusting God to provide physical needs, not soliciting for funds and not entering into debt. Because most faith missionaries were female, the historiography proceeded to examine texts on women missionaries, including recent work by Australian writers. This recognised that issues of gender, race and class were present within both mission cultures. Five case studies were chosen to cover a period from 1912 when Bertha Telfer arrived in Western Australia until the retirement of Mary Jones in 1971. Using written and oral source material from Indigenous and non-Indigenous perspectives, the research studied the work of five female faith missionaries in south-west Australia: Bertha Telfer/Alcorn, Ethel Hamer/Fryer, Hope Malcolm/Wright, Mary Jones and Melvina Langley/Rowley, with a focus on issues of Evangelicalism, race, gender and class. Preliminary investigation of the women recognized that while only one had professional training and two received missionary training, membership of the interdenominational Christian Endeavour youth movement was a formative influence on all these female missionaries. An investigation into the principles of that organisation, founded in North America in 1881, established it was influenced by the 1858-59 Revival within Evangelicalism in England and North America and it placed a strong emphasis on personal conversion and a commitment to mission. Christian Endeavour spread to Australia by 1883 and was found to have provided limited leadership opportunities to women. The research tracked the experience of the female faith missionaries over six decades of living by faith among the Nyungar people and discovered a lack of identification with Indigenous culture that had its roots in a widely held belief in the superiority of western culture. Associated with this was the Evangelical belief in personal conversion that did not address cross-cultural issues. The UAM identification with the rise of fundamentalism from the 1920s coincided with diminished leadership opportunities for women at a time when women were gaining more choices in the wider Australian community. The thesis concludes that the role of faith missionary was costly to women in terms of their health and wellbeing. In the context of oppressive government policies towards Indigenous Australians, the poverty and marginalisation experienced by the women, when combined with compassion, created solidarity with Nyungar people. In some cases, this reduced the barriers of race and gender and resulted in the conversion of some Nyungar people, contributing to the formation of an Indigenous and Evangelical church. These findings are significant because they point to new understanding of mission, conversion and Aboriginal-missionary relations and cultures and of the role played by female faith missionaries in the shared mission history of Indigenous and non-Indigenous Western Australians.