Die Umwandlung in wasserlösliche Verbindungen, die renal ausgeschieden werden können, ist ein grundlegendes Prinzip im Abbau von Fremdstoffen. Hierbei unterscheidet man Phase-I- und Phase-II-Reaktionen. Die Aktivität vieler Phase-I- und Phase-II-Enzyme ist genetisch beeinflusst und kann starke interindividuelle Unterschiede im Metabolismus von Fremdstoffen verursachen und dadurch das Krebsrisiko und das Risiko für Arzneimittelnebenwirkungen beeinflussen. Die Häufigkeitsverteilungen der Allele der Gene, die Phase-I- und Phase-II-Enzyme kodieren, zeigen eine große interethnische Varianz. Die Polymorphismen dieser Enzyme wurden bisher jedoch noch nicht in der größten slawischen Volksgruppe, der russischen, untersucht. An der vorliegenden Studie nahm eine Gruppe von 325 Personen russischer Abstammung teil - gesunde Probanden bzw. Patienten, die nicht an einer malignen Erkrankung litten. Die Polymorphismen von zwei Enzymen der Phase I, CYP1A1 und CYP2D6, und von einem Enzym der Phase II, NAT2, wurden mittels PCR-RFLP-Genotypisierung und Real-time-PCR-Verfahren komplett untersucht. Die Häufigkeit der CYP1A1 Allele mit hoher Aktivität, CYP1A1*2A und CYP1A1*2B, betrug 4,6% (3,1%-6,5%) bzw. 5,1% (3,5%-7,1%). Die Häufigkeiten der genetischen Varianten von CYP1A1 waren: m1 (3801T>C) - 9,8% (95% Vertrauensbereich, 7,7%-12,4%), m2 (2455A>G) - 5,0% (95% VB, 3,5%-7,1%), m4 (2453C>A) - 2,5% (1,4%-4,0%), m5 (-4335G>A) - 25,8% (22,5%-29,4%), m6 (-3219C>T) - 6,0% (4,3%-8,1%), und m7 (-3229G>A) - 2,9% (1,8%-4,5%). Die Mutation m3, die bisher nur bei Afrikaner gefunden wurde, konnten wir nicht nachweisen. 5,9% (3,5%-9,2%) aller Probanden waren CYP2D6 Langsam-Metabolisierer und 3,4% (1,7%-6,3%) wurden als Ultraschnell-Metabolisierer identifiziert (CYP2D6*1x1/*1). Bei der Genotypisierung von acht verschiedenen Punktmutationen im NAT2-Gen ergab sich für 59,7% (54,1%-65,1%) der Studienteilnehmer ein Genotyp, der mit einer Langsam-Acetylierer-Status einhergeht. 34,7% (29,6%-40,2%) der Probanden hatten ein und 5,6% (3,3%-8,6%) zwei für die Schnellacetylierung kodierende Allele. Die Allelverteilung der für die wichtigsten Enzyme im Arzneimittelstoffwechsel kodierenden Gene ist bei Russen ähnlich wie bei anderen Kaukasiern. Es kann deshalb erwartet werden, dass die genetisch-bedingten Unterschiede in der Wirksamkeit und im Auftreten von Arzneimittelnebenwirkungen in der russischen Bevölkerung vergleichbar sind mit denen in anderen europäischen Populationen. / The basic principle of drug and xenobiotic metabolism in the body is to make them more water soluble and thus more readily excreted in the urine. Genetic polymorphisms of phases I and II xenobiotic transformation reactions are known to contribute considerably to interindividual variations in the metabolism of numerous drugs and xenobiotics and to associate with altered risk of adverse drug reactions and some cancers. The frequency of functionally important mutations and alleles of genes coding for xenobiotic metabolizing enzymes shows a wide ethnic variation. However, little is known of the frequency distribution of the major allelic variants in the Russian population. In this study we investigated 325 individuals of Russian origin, who were healthy volunteers or patients without malignant diseases. Our study included the complete investigation of two enzymes of phase I, CYP1A1 and CYP2D6, and one phase II enzyme, NAT2, using PCR-RFLP genotyping and LightCycler method. The frequencies of the CYP1A1 high-activity alleles, CYP1A1*2A and CYP1A1*2B, were 4.6% (3.1%-6.5%) and 5.1% (3.5%-7.1%), respectively. The mutations m1 (3801T>C), m2 (2455A>G), m4 (2453C>A), m5 (-4335G>A), m6 (-3219C>T), and m7 (-3229G>A) of CYP1A1 occurred in 9.8% (95% confidence interval, 7.7%-12.4%), 5.0% (95% C. I., 3.5%-7.1%), 2.5% (1.4%-4.0%), 25.8% (22.5%-29.4%), 6.0% (4.3%-8.1%), and 2.9% (1.8%-4.5%) of alleles, respectively. We did not find the m3 mutation, which has only been detected in Africans up to now. 5.9% (3.5%-9.2%) of all subjects were CYP2D6 poor metabolizers, whereas 3.4% (1.7%-6.3%) were identified as ultra-rapid metabolizers (CYP2D6*1x1/*1). Genotyping eight different single nucleotide polymorphisms in the NAT2 gene provided a genotype associated with slow acetylation in 59.7% (54.1%-65.1%) of individuals, 34.7% (29.6%-40.2%) of participants carried at least one allele encoding rapid acetylation, and 5.6% (3.3%-8.6%) were homozygous for the rapid-acetylation allele (wild-type allele *4 or mutant allele *12A). The overview of allele distribution of the important drug and xenobiotic metabolizing enzymes among Russians shows that the allele frequency is similar to that of other Caucasians. Therefore it may be expected that drug side effects and efficacy problems due to an individual's genetic background are similar compared to those in other European populations.

Soviet Evangelical high school students have experienced a slow and difficult transition to the American classroom. The students were often negatively characterized by their ESL teachers and other school personnel as "difficult" due to their classroom behaviors. Many times, these behaviors did not meet the ESL teacher's expectations, resulting in a culture clash between the teacher and the Soviet Evangelical students. The study found that Soviet Evangelical high school students came to the United States with high expectations of a new life, but little knowledge of the U.S. or the American classroom. Feelings of loneliness, homesickness and frustration quickly set in upon encountering the new language, new school routines and rules and regulations, some of which made no sense to the students. The educational and cultural values that form the Soviet Evangelical students' orientation toward learning and the classroom were found to play a strong role in the transition process and also helped to account for the behaviors ESL educators found so difficult to deal with. These factors. combined with the students' strong in-group identity as Soviet Evangelicals. all contributed to their slow and difficult transition to the American classroom. The study concludes with recommendations for ESL educators and other school personnel focusing on easing the transition for Soviet Evangelical students. Teaching new students the skills and background knowledge necessary for interacting in an American classroom is stressed, along with using the students' church as a resource in order to foster a trusting relationship with both students and their parents.

Originally published as author's dissertation--Freie Universität Berlin, 2008. / Includes bibliographical references (p. 403-431) and indexes.

蘇聯解體後，有大量的俄羅斯人生活在前蘇聯加盟共和國內。像是愛沙尼亞與拉脫維亞在獨立過後，有三分之一的人口是俄裔人口。而大多數的俄裔人口都仍偏好使用俄語作為生活用語。此時，便延伸出一個問題，是否應針對這些少數民族俄裔人口之語言權利而增加官方語言。因此，在語言政策方面，便是一個極為關鍵的議題。 本論文將會先從歷史背景，亦即蘇聯時期開始討論。將各階段的語言政策一一分析，接著依序討論愛沙尼亞及拉脫維亞的語言政策之背景以及語言法之分析，最後從中找出結論。 / Many Russians lived former Soviet republics after the dissolution of the Soviet Un- ion. Therefore, one third of the population was still Russian after Estonia and Latvia independence. Most of the Russians still prefer to use Russian for daily basis. The lan- guage policy was becoming a crucial topic to discuss whether those countries should add Russian for official language. This policy would strongly relate to the language rights of minority Russians. This paper will discuss the Soviet Union historical background which analyze the lan- guage policies of different period, and then discuss the background of linguistic poli- cies and language law in order in Estonia and Latvia.

in English The dissertation thesis deals with foreign students in the Czech republic, specifically immigrant students coming from all over the world - from Belarus, Russia and Ukraine and then from China, Japan, Korea and Vietnam. The basic objective of this work is not a real attempt to display the everyday reality of certain groups of migrant-students of Czech language in the Czech Republic in such a way that it only focuses on the problems and barriers they encounter in their studies in the Czech language. It also deals with their adaptation and integration into mainstream Czech society. At the same time, however, we realize that this work is only a partial contribution to the knowledge of migrant-students' life in the Czech environment between 1998 and 2011. This work is based on relevant literature and the research is based on interviews with students and teaching observations. The choice of qualitative methods was intentional to serve our matter the best, since there has been a lack of research in this particular area in recent times. This focus on qualitative techniques is also dependent on the characteristics of the sample group, especially in the linguistic and sociocultural realm. The research was carried out at the Institute of Language and Training of the Charles University in Prague...

Text in German / Die Arbeit ist eine ekklesiologisch-rnissiologische Untersuchung einer Migrantengruppe, der uber eine Viertelrnillion zahlender Russlanddeutscher, evangelisch freikirchlicher Tradition, die innerhalb von 35 Jahren, beginnend rnit 1963, als Aussiedler aus der vorrnaligen Sowjetunion in die Bundesrepublik Deutschland eingewandert sind. Die Aussiedlung und Einwanderung geschah in Absprache beider Staaten als Farnilienzusarnrnenfiihrung von Menschen deutscher Volkszugehorigkeit, die durch den zweiten Weltkrieg getrennt worden waren. Ethnisch ein Tei! von rund 1.900.000 Menschen, die oft nach vielen, anstrengenden aber entschlossenen Bernilhungen die Erlaubnis erlangten auszureisen. In Deutschland wurden sie unerwartet freundlich und hilfreich aufgenornrnen. Da keine offiziellen Angaben fiber die Anzahl der eingewanderten freikirchlichen Aussiedler vorliegen, war das erste Ziel der Studie, ihre zahlenrnaBige GroBe festzustellen. Ergebnis: Etwa 270.000 Personen sind als Farnilien der baptistischen und rnennonitischen Freikirche zuzurechnen. Von ihnen hatten sich rund 55.000 Erwachsene dern christlichen Glauben zugewandt und sich diesen Gerneinden angeschlossen. Die anderen waren Minderjahrige oder der Gerneinde bisher ferngeblieben. Erst nach der Aufnahrne in das Land ihrer Yater rnerkten viele, dass sie Frernde in der Heirnat waren. Wollten sie nicht Frernde bleiben, rnussten sie sich sozial, kulturell und kirchlich durch Anpassung integrieren. Dieser Prozess ist schwer, weil der einzelne Einwanderer sich dazu verandern rnuss. Zunachst aber wollen viele bleiben wie sie sind und so leben, wie sie in der alten Heirnat gelebt hatten. Besonders schwierig erweist sich die kirchliche Integration. Etwa sechs von sieben freikirchlichen Aussiedlern ( etwa 48.000) haben eigene Gerneinden gegrilndet, die anderen ( etwa 7 .000) haben ihre geistliche Heirnat in bestehenden Gerneinden gefunden. Diese neugegrilndeten Gerneinden weisen flir die BRD eine uberdurchschnittliche Wachsturnsrate auf. Ein zweites Anliegen ging der Frage nach, wie diese Gerneinden wachsen: Durch neuen Zuzug aus der GUS oder durch Bekehrung und Taufe? Ergebnis: Von den rund 62.000 Mitglieder (aus den ursprilnglichen 48.000) in Aussiedlereigenen Gerneinden (Stand 1998) sind rund 24.500 Glaubige in Verbindung rnit der Taufe zur Gerneinde gekornrnen. Die Zahl der Aussiedler-Taufen in den einheirnischen Gerneinden ist nicht bekannt. Drittens wurde diskutiert, inwiefern die Gerneinden ihre Lebensordnung bewahren und trotzdern ihren Missionsauftrag wahrnehrnen konnen. / The thesis is an ecclesio-missiological study of a migrant group of more than a quarter of a million Russian Germans, by tradition free church evangelicals. Beginning in 1963, they migrated from the former Soviet Union as 'Aussiedler' (re-settlers) to the Federal Republic of Germany. The resettling - agreed upon by both states - was a program of re-uniting families that had been separated during the Second World War. Ethnically, part of a larger group of 1,900.000 German people who, after exhausting but determined efforts, were permitted to leave for Germany. Here being welcomed and given generous material and social support. As no statistics about evangelical free church family immigrants are recorded, the first aim of the research was to establish their numerical size. The result:: By 1998 some 270,000 family members of this confession had entered Germany. Of these about 55,000 were adult Christian believers who had become members of a Baptist or a Mennonite Church. The rest were minors or adults with no confession of faith to date. In the country of their forbears many of the 'Aussiedler' realised: ,,We are strangers in our homeland. If we do not want to remain strangers, we need to adjust culturally, socially and religiously". Initially many resisted change. Change in to religious customs was particularly difficult. As a result, many did not join existing churches but established new congregations where they could practice their faith in the traditions familiar to them. Since the new 'Aussiedler' churches have been growing at an above average growth rate, the second goal was to investigate the reasons for this phenomenon. How much growth was by immigrantion? How much by conversion and baptism? It was found that of the ca. 62,000 members in the Aussiedler congregations (1998) ca. 24,500 had joined through baptism. The others had come in by immigration. A third area of discussion related to the question: In how far can immigrant Christians retain their own culture and still be faithful to their missionary calling? / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

<p>Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa.</p><p>Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping.</p><p>Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp.</p><p>Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden.</p> / <p>For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.</p>

Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa. Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping. Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp. Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden. / For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.

Text in German / Die Arbeit ist eine ekklesiologisch-rnissiologische Untersuchung einer Migrantengruppe, der uber eine Viertelrnillion zahlender Russlanddeutscher, evangelisch freikirchlicher Tradition, die innerhalb von 35 Jahren, beginnend rnit 1963, als Aussiedler aus der vorrnaligen Sowjetunion in die Bundesrepublik Deutschland eingewandert sind. Die Aussiedlung und Einwanderung geschah in Absprache beider Staaten als Farnilienzusarnrnenfiihrung von Menschen deutscher Volkszugehorigkeit, die durch den zweiten Weltkrieg getrennt worden waren. Ethnisch ein Tei! von rund 1.900.000 Menschen, die oft nach vielen, anstrengenden aber entschlossenen Bernilhungen die Erlaubnis erlangten auszureisen. In Deutschland wurden sie unerwartet freundlich und hilfreich aufgenornrnen. Da keine offiziellen Angaben fiber die Anzahl der eingewanderten freikirchlichen Aussiedler vorliegen, war das erste Ziel der Studie, ihre zahlenrnaBige GroBe festzustellen. Ergebnis: Etwa 270.000 Personen sind als Farnilien der baptistischen und rnennonitischen Freikirche zuzurechnen. Von ihnen hatten sich rund 55.000 Erwachsene dern christlichen Glauben zugewandt und sich diesen Gerneinden angeschlossen. Die anderen waren Minderjahrige oder der Gerneinde bisher ferngeblieben. Erst nach der Aufnahrne in das Land ihrer Yater rnerkten viele, dass sie Frernde in der Heirnat waren. Wollten sie nicht Frernde bleiben, rnussten sie sich sozial, kulturell und kirchlich durch Anpassung integrieren. Dieser Prozess ist schwer, weil der einzelne Einwanderer sich dazu verandern rnuss. Zunachst aber wollen viele bleiben wie sie sind und so leben, wie sie in der alten Heirnat gelebt hatten. Besonders schwierig erweist sich die kirchliche Integration. Etwa sechs von sieben freikirchlichen Aussiedlern ( etwa 48.000) haben eigene Gerneinden gegrilndet, die anderen ( etwa 7 .000) haben ihre geistliche Heirnat in bestehenden Gerneinden gefunden. Diese neugegrilndeten Gerneinden weisen flir die BRD eine uberdurchschnittliche Wachsturnsrate auf. Ein zweites Anliegen ging der Frage nach, wie diese Gerneinden wachsen: Durch neuen Zuzug aus der GUS oder durch Bekehrung und Taufe? Ergebnis: Von den rund 62.000 Mitglieder (aus den ursprilnglichen 48.000) in Aussiedlereigenen Gerneinden (Stand 1998) sind rund 24.500 Glaubige in Verbindung rnit der Taufe zur Gerneinde gekornrnen. Die Zahl der Aussiedler-Taufen in den einheirnischen Gerneinden ist nicht bekannt. Drittens wurde diskutiert, inwiefern die Gerneinden ihre Lebensordnung bewahren und trotzdern ihren Missionsauftrag wahrnehrnen konnen. / The thesis is an ecclesio-missiological study of a migrant group of more than a quarter of a million Russian Germans, by tradition free church evangelicals. Beginning in 1963, they migrated from the former Soviet Union as 'Aussiedler' (re-settlers) to the Federal Republic of Germany. The resettling - agreed upon by both states - was a program of re-uniting families that had been separated during the Second World War. Ethnically, part of a larger group of 1,900.000 German people who, after exhausting but determined efforts, were permitted to leave for Germany. Here being welcomed and given generous material and social support. As no statistics about evangelical free church family immigrants are recorded, the first aim of the research was to establish their numerical size. The result:: By 1998 some 270,000 family members of this confession had entered Germany. Of these about 55,000 were adult Christian believers who had become members of a Baptist or a Mennonite Church. The rest were minors or adults with no confession of faith to date. In the country of their forbears many of the 'Aussiedler' realised: ,,We are strangers in our homeland. If we do not want to remain strangers, we need to adjust culturally, socially and religiously". Initially many resisted change. Change in to religious customs was particularly difficult. As a result, many did not join existing churches but established new congregations where they could practice their faith in the traditions familiar to them. Since the new 'Aussiedler' churches have been growing at an above average growth rate, the second goal was to investigate the reasons for this phenomenon. How much growth was by immigrantion? How much by conversion and baptism? It was found that of the ca. 62,000 members in the Aussiedler congregations (1998) ca. 24,500 had joined through baptism. The others had come in by immigration. A third area of discussion related to the question: In how far can immigrant Christians retain their own culture and still be faithful to their missionary calling? / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

No description available.