Dissertationen: „Went missing“

1

Dipple, Bruce E. C. „A missiological evaluation of the history of the Sudan Interior Mission in French West Africa 1924-1962“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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2

Foxall, George. „SIM 1931-1963 a statistical analysis of factors affecting the growth of the church /“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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3

Oermann, Nils Ole. „Mission, church and state relations in South-West Africa under German Rule, 1884-1915 /“. Stuttgart : F. Steiner, 1999. http://catalogue.bnf.fr/ark:/12148/cb39985317k.

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4

Jolliffe, Clive. „'Them women be best man for missions' : women and missions in nineteenth-century British West Africa“. Thesis, University of Kent, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404535.

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5

Kiwerska, Jadwiga. „Zwischen Mission und Hegemonie : braucht die Welt die Führungsmacht USA?“ Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4672/.

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The state system cannot renounce to the US superpower as a guarantor for international security. This Polish author describes the US strategy after 9-11 to fight the „war against terrorism“: The United States of America is willing to cooperate, but if it seems to be necessary, they act independently. The author points out that the European Union is too weak to emancipate from the US. But even if the hegemonic US does not respect international law and state sovereignty, unilateral engagement is less dangerous for the world’s security than US isolationism.

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6

Neilson, David John. „Christianity in Irian (West Papua)“. University of Sydney, 2000. http://hdl.handle.net/2123/1560.

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7

Enns, James Cornelius. „Saving Germany : North American Protestants and Christian mission to West Germany, 1945-1974“. Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610651.

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8

Bonney, David G. „Development of training seminars for KGBI seminary students who come from rural areas and who minister in the city of Pontianak, West Kalimantan“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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9

Cotterill, J. „Midland Saints : The Mormon mission in the West Midlands, 1837-1877“. Thesis, Keele University, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.355608.

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10

Bräker, Jürg [Verfasser], Walter [Herausgeber] Fleischmann-Bisten, Reinhard Herausgeber] Hempelmann, Hans-Martin [Herausgeber] Barth, Andreas [Herausgeber] [Feldtkeller und Gury [Herausgeber] Schneider-Ludorff. „Kirche, Welt, Mission : Alexander Schmemann; eine ökumenisch relevante Ekklesiologie / Jürg Bräker“. Göttingen : V&R Unipress, 2013. http://nbn-resolving.de/urn:nbn:de:101:1-2017080622524.

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11

Bräker, Jürg Verfasser], Walter [Herausgeber] [Fleischmann-Bisten, Reinhard Herausgeber] Hempelmann, Hans-Martin [Herausgeber] Barth, Andreas [Herausgeber] [Feldtkeller und Gury [Herausgeber] Schneider-Ludorff. „Kirche, Welt, Mission : Alexander Schmemann; eine ökumenisch relevante Ekklesiologie / Jürg Bräker“. Göttingen : V&R Unipress, 2013. http://www.v-r.de/.

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12

Kirchberger, Ulrike. „Konversion zur Moderne? die britische Indianermission in der atlantischen Welt des 18. Jahrhunderts“. Wiesbaden Harrassowitz, 2006. http://d-nb.info/988274892/04.

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13

Reed, Carl A. „Toward a contextualized worship among the Dyaks of West Kalimantan, Indonesia“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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14

Djimoguinan, Bertrand. „Theology of mission for West Africa, a journey with Jean-Marc Ela“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ54501.pdf.

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15

Rast, Lawrence R. „Nineteenth-century Lutheranism in the American South and West ministry and mission /“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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16

au, Longw@iinet net, und Alison Longworth. „Was it worthwhile? : an historical analysis of five women missionaries and their encounters with the Nyungar people of south-west Australia“. Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20060809.94516.

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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.

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17

Keidel, Paul R. „Pedagogical principles for training pastors in West Africa“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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18

Bowie, Fiona. „A social and historical study of Christian missions among the Banga of South West Cameroon“. Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384021.

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19

Zene, Cosimo. „Mission - conversion - dialogue : the Christianisation process of the Rishi in south-west Bangladesh“. Thesis, SOAS, University of London, 1994. http://eprints.soas.ac.uk/29563/.

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This thesis is a study of the changing relationship over time (1856-1990) between the Rishi, an ex-Untouchable jati of Bengal/South-West Bangladesh, and various groups of Catholic missionaries. The material consists of intensive ethnographic fieldwork among Hindu and Christian Rishi, as well as research into historical sources on missionary presence. The new approach to mission initiated by Vatican II (1962-65) is contrasted with the phenomenology of dialogue as this occurs in the field. A common ground is established between this stance and recent anthropological theory intent on solving authorial crisis by adopting 'dialogic' styles. It is argued that the mere adoption of a dialogic genre does not provide a solution for textual authority in anthropology, nor does it solve the missionary impasse. The radicality of dialogue as an ethical involvement rather than a means to an end (either 'conversion' or epistemological certainty) or as a methodological tool, is further analysed through the tensions inherent in the 'translation' of the Christian message. The misunderstandings this generates and the variety of missionary positions vis-a-vis the Rishi and the wider society constitute the 'topoi' of multiple dialogues. The Rishis' experience of 'Untouchability' and their struggle for humanity expose the shortcomings of a missionary self and the possible hidden intentionalities of anthropological enquiry. The field situation of the missionary and the ethnographer alike provide a testing ground for theories of dialogue in modern philosophy. It is argued that it is principally in the Levinasian 'proximity to alterity' and the Gramscian concept of 'counter-hegemony' that dialogue becomes ethically and politically demanding, and that social anthropology, as a discipline interested in human dialogue and its tensions, cannot fulfil its vocation without making an ethico-political commitment.

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20

Boyd, H. Glenn. „A model program for primary health care delivery in Ghana, West Africa, for the African Christian Hospitals Foundation (Churches of Christ)“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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21

Juterczenka, Sünne. „Über Gott und die Welt : Endzeitvisionen, Reformdebatten und die europäische Quäkermission in der Frühen Neuzeit ; mit 6 Tabellen /“. Göttingen : Vandenhoeck & Ruprecht, 2006. http://d-nb.info/987084763/04.

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22

Mallya, Florentine. „Missionaries, inculturation and social change a case study from West Africa /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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23

Oermann, Nils Ole. „Mission, church and state relations in south west Africa under German rule (1884-1915)“. Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285552.

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24

Kirchberger, Ulrike. „Konversion zur Moderne die britische Indianermission in der atlantischen Welt des 18. Jahrhunderts /“. Wiesbaden : Harrassowitz, 2008. http://catalog.hathitrust.org/api/volumes/oclc/244654013.html.

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25

Burkholder, Jared T. „An evaluation of Grace University's 1997, six month, mission training program in Mali, West Africa“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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26

Burkholder, Jared T. „An evaluation of Grace University's 1997, six month, missions training program in Mali, West Africa“. Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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27

Sollish, David S. „Musical Theatre in the Mountains: An Examination of West Virginia Public Theatre's History, Mission, Practices, and Community Impact“. Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1276802020.

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28

McLean, Janice Angelia. „Living their faith : identity and mission among West Indian immigrants in Pentecostal churches in New York City and London“. Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/28750.

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The last sixty years have seen the emergence of three particular developments that are currently exerting tremendous effects on the shape, articulation and practice of World Christianity. These are: the demographic shift in Christian adherence from the North to the South; the rapid expansion of Pentecostalism and the Charismatic movement in various places around the globe, particularly in the South; and the growth of migration from many two-thirds world nations to first world countries. In their interaction, these developments have produced a plethora of new religious expressions within World Christianity – specifically the presence of non-Western Christianity in the North. For as Non-Western immigrants migrate to the West, they bring with them a vibrant religious life which they use to navigate the terrains of the new society. This thesis delineates the experiences of West Indian Pentecostals living in New York City and London as they engage with their host societies. It explores the manner in which several generations of immigrants are constructing and re-negotiating their ethnic and religious identities. The thesis reveals that both the home country and the Diaspora context play a vital role in this process of identification. This is especially notable for the immigrant children who can be seen as constituting the frontline in terms of cultural and social change. This study also highlights the process by which ‘mission’ is being conceptualized and practiced within these Diaspora faith communities. The findings indicate that mission – its conceptualization and practice –is also a product of the West Indian and Diaspora contexts. However, this re-conceptualization is conducted within the framework of a re-definition of the local and global dimensions associated with the term. As a result, the translational process becomes one of dynamism and constant negotiation as the ideas emanating from home and the host societies are able to critique and influence each other. This thesis clearly reveals that Diaspora faith communities occupy a significant position within the lives of their members. They are sites of dynamism, where members access social and cultural capitals; maintain transnational ties; interact with the Diaspora context; and live out their faith. Therefore, this thesis argues that these faith communities function as a bridge connecting the home country and the Diaspora context, enabling their members to retain certain aspects of the ethno-religious identities and the cultures of their homelands, while equally, assisting them to adjust to, and create a place of belonging within the new society.

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29

Bird, Michael. „'Many will come from the east and the west' : Jesus and the origins of the gentile mission /“. [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19020.pdf.

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30

Catto, Rebecca Alice. „From the rest to the west : exploring reversal in Christian mission in twenty-first century Britain“. Thesis, University of Exeter, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501223.

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"Reverse mission" denotes the phenomenon perceived since the late twentieth century of Christians from countries which traditionally received missionaries conducting mission in traditionally sending countries: former colonial powers. This thesis constitutes an exploratory investigation of this under-researched field. It addresses the reality a significance of this social and historical change drawing upon qualitative fieldwork conducted with non-Western Christians, many from former European colonies, undertaking religious work in contemporary Britain. The thesis finds that international travel and communication are part of respondents' everyday Christians, previous relations are inverted as the British are the "indigenous population" encountering missionaries. The identification of the West with Christianity is challenged, because these missionaries and ministers come from places where Christianity is growing at a far faster rate. However, much of the funding, and consequently control, remains British. The contrasting national and ethnic identities of non-Western Christians can facilitate their work, but also to discrimination. "Success" beyond diaspora communities is limited.

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31

Cashion, William Emerson. „A model conference for West Africa relating human needs ministries to evangelism and church planting /“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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32

Bruzelius, Nils. „"Near friendly or neutral shores" : the deployment of the fleet ballistic missile submarines and US policy towards Scandinavia, 1957-1963 /“. Stockholm : Avd. för teknik- och vetenskapshistoria, Kungliga Tekniska högskolan, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-4308.

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33

Clark, Daniel John. „Outgoing mission or serving a ghetto : an investigation of the missiological impact of Brazilian churches in West London“. Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683077.

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34

Wiener, R. Constance. „Epipathogenesis of caries| Analyses of family structure, fear, and fatalism upon World Health Organization decayed, missing, and filled teeth severity in Appalachia West Virginia and Pennsylvania“. Thesis, West Virginia University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3538200.

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Appalachian has many social, economic, and biologic factors impacting dental health over the life-course.

Purpose: This study examined dental caries experience and family structure, dental fear, and fatalism in West Virginia and Pennsylvania.

Method: Using a cross-sectional study design, 2002-2009 Center for Oral Health Research in Appalachia data were analyzed utilizing the World Health Organization definitions for caries experience, dichotomized into low and high. Three groups were studied: 1) children, 11-13 years (N=237); 2) adolescents, 14-17 years (N=191); and 3) adults, 18 years and above (N=1125). For multivariable model development, generalized estimating equations with exchangeable working structures accounted for family clusters.

Results. For children, family (second biological child vs. first biological child and niece/nephew/step-/grandchild/other vs. first biological child) Fatalism Scale, Dental Fear Survey, and Short Form Fear of Pain Questionnaire failed to reach a significant difference with caries experience. There were 38.0% reporting fear on the Dental Fear Survey, and 80.2% on the Short Form Fear of Pain Survey. There were 62.0% reporting fatalism. There were 44.7% first biological children, 32.1% second biological children, and 23.2% with other family relationships.

Overall, for adolescents, family (single parent vs. both parents, same home; and second biological child vs. first biological child and niece/nephew/step-/grandchild/other vs. first biological child) failed to reach a significant difference with caries experience. However, in gender sub-group analysis, living with a single parent was protective for males, with an adjusted odds ratio (AOR) of 0.08 (95% Confidence Interval [CI]: 0.01, 0.42; p = 0.0249). The Fatalism Scale failed to reach a significant difference with caries experience in the overall model. For females, there was an AOR of 6.60 (95% CI: 1.89, 9.64; p = 0.0076). Although the Short Form Fear of Pain Questionnaire failed to reach a significant difference with caries experience in the overall model, for males, the AOR was 12.86 (95% CI: 1.71, 96.59; p = 0.0130) and for females, the AOR was 0.08 (95% CI: 0.01, 0.55; p = 0.100). There were 36.1% reporting fear on the Dental Fear Survey; 63.9% on the Short Form Fear of Pain Survey; and 43.5% reporting fatalism on the Fatalism Scale. There were 54.6% first biological children; 20.6% second biological children, and 24.8% with other family relationships; 53.5% lived in single parent homes.

For adults, a high Dental Fear Survey score was associated with a high caries experience. The AOR was 1.76 (95% CI: 1.29, 2.40; p = .0003). It remained significant for females (AOR= 2.11[95% CI: 1.41, 3.14; p = 0.0003]). For males, those never married, divorced, widowed, separated, or had other living arrangements vs. married/domestic partnering had an AOR of 0.12 (95% CI: 0.04, 0.36; p = .0002).

Conclusion: Caries is a complex disease with many influences. Gender differences exist in age categories in terms of family relationships, fear, and fatalism. Further exploration of these factors is needed to aid in the development of successful interventions to decrease caries severity.

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35

Newman, Lascelles George. „Mission from the margin : a critical analysis of the participation of West Indians as agents of Christian mission in the western missionary enterprise in Africa in the nineteenth century, with special reference to their conception of Christian mission“. Thesis, Oxford Centre for Mission Studies, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.732960.

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36

Juterczenka, Sünne. „Über Gott und die Welt : Endzeitvisionen, Reformdebatten und die europäische Quäkermission in der Frühen Neuzeit /“. Göttingen : Vandenhoeck & Ruprecht, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016390753&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.

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37

Seeliger, Frank. „''Einer prügelt uns und der andere bringt uns Religion ...'': eine ethnohistorische Studie über Fremdheitserfahrungen in der zweiten Hälfte des 19. Jahrhunderts im tibetisch-buddhistischen West-Himalaya-Gebiet Lahoul aus Sicht Herrnhuter Missionare“. Ulm : Universität Ulm, Medizinische Fakultät, 2002. http://www.bsz-bw.de/cgi-bin/xvms.cgi?SWB10028612.

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38

Versano, Sara. „The Challenge of Sanitation in India : An assessment of Clean India Mission in the Gram Panchayat of Badkulla I and II, West Bengal, India“. Thesis, Linköpings universitet, Institutionen för tema, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-171058.

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Sanitation continues to represent one of the most significant problems threatening the world population. In this scenario, India still encounters several difficulties in guaranteeing generalized access to adequate sanitation and, for this reason, in 2014, Clean India Mission was launched. In order to provide an assessment of the campaign, semi-qualitative interviews were carried out with two different target groups – Gram Panchayat representatives and household heads – in the rural area surrounding the Gram Panchayat of Badkulla I and II. The analysis of the data collected reported that the Gram Panchayat representatives had a central and active role in the promotion, realization and monitoring of the guidelines of Swachh Bharat Abhiyan program. However, the SBA implementation did not wholly follow the campaign guidelines, and it did not appear totally in line with what suggested by the community-led approach. Moreover, the different initiatives included in the campaign presented some problematics, such as difficulties in accessing the campaign incentives, low-quality construction of the latrines, uneven spread of the communication activities and low sustainability of the campaign results. At the same time, the community members seemed more aware of the importance of better sanitation standards but generally unsatisfied with the campaign performance. The assessment of the campaign highlighted the significant influence that context and actors involved played in the campaign realization and how the missing focus on critical aspects, such as prioritizing the numbers of toilets over their quality, profoundly affected the campaign results and sustainability over time. A future sanitation campaign should be focusing on addressing the shortcomings of Swachh Bharat Abhiyan by also taking into consideration the potential challenges represented by financial constraints, continuous change in households’ structure, local social norms and climatic conditions.

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Sanecki, Kim Caroline. „Protestant Christian Missions, Race and Empire: The World Missionary Conference of 1910, Edinburgh, Scotland“. unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07062006-114644/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Ian Christopher Fletcher, committee chair; Duane J Corpis, committee member. Electronic text (180 p.). Description based on contents viewed May 8, 2007. Includes bibliographical references (p. 163-180).

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Roche, Nye Laurence. „Coopération spatiale franco-soviétique et réseaux scientifiques en temps de guerre froide (1966-1988) : transferts, circulations, pouvoirs“. Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100124.

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Dans un contexte bipolaire Est-Ouest, l’accord de coopération spatiale franco-soviétique conclu lors de la détente demande la réalisation de programmes spatiaux engageant l’action des scientifiques. Cette recherche étudie les interactions entre les politiques publiques et la capacité d’agir des organismes délégués et des réseaux scientifiques en France et en URSS entre 1966 et 1988. L’analyse vise à appréhender la capacité des acteurs à répondre aux objectifs assignés à cette politique de coopération. L’objectif diplomatique vise à « dépasser l’affrontement entre les deux blocs » lancé en 1966 sur le long terme, faisant de la coopération bilatérale un instrument de diplomatie scientifique, et l’objectif visant à matérialiser la relation sous forme de projets spatiaux automatiques et de missions de vols habités. Des réseaux de scientifiques russes et français contribuent à l’internationalisation des sciences, comme le montrent en 1986 le projet VEGA et les missions de vols habités PVH et Aragatz. La manière dont ces objectifs interfèrent avec des facteurs structurels externes met en lumière la capacité des acteurs à établir une gouvernance au moyen d’une communication innovante, formelle et informelle. Dans un contexte de relations internationales parfois tendues, la démonstration de cette aptitude renforce le champ de la diplomatie spatiale. Il s’agira de contribuer à une histoire croisée de la coopération spatiale en France et en URSS. L’ambition est de rendre compte, par l’analyse des interactions des réseaux scientifiques du spatial avec le politique et dans le contexte des relations internationales des Etats, de leur capacité à coopérer en situation concurrentielle. Cette démarche entend contribuer à la relecture d’une séquence de la guerre froide que l’historiographie récente revisite par les circulations Est-Ouest
In the East-West bipolar context, a Franco-Soviet space cooperation agreement demanding the implementation of space programs involving the work of scientists was concluded in 1966. This thesis examines the interactions between the public politics applied in centralised institutions between 1966 and 1988, and the capacity of delegated bodies and scientific networks in France and the USSR to act in a situation characterized by periods of retraction and détente.The analysis draws on the role of politics of cooperation having two distinct objectives: the superior and long-term political goal of "overcoming the confrontation of the two blocs" launched in 1966, for which bilateral cooperation becomes the instrument of scientific diplomacy, and the objective to materialise the relationship in the form of joint robotic space and human spaceflight projects. The way in which these objectives are influenced by external factors highlights the capability of actors to establish a system of governance through innovative formal and informal communication. In a context of sometimes tense international relations, the demonstration of this aptitude reinforces the field of a space diplomacy. This work will contribute to an intertwined history of space cooperation between France and the USSR. The ambition is to account for their ability to collaborate in a competitive situation by analysing the interactions between scientific networks in space and politics intertwined with international relations between the states.This approach aims to contribute to the re-reading of a sequence of the Cold War that recent historiography revisits through East-West circulations

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Büttner, Manuela, und Sandy Martens. „Afrikabestände der Norddeutschen Missionsgesellschaft im Staatsarchiv Bremen: I. Das Westafrika-Archiv“. Universität Leipzig, 2001. https://ul.qucosa.de/id/qucosa%3A34431.

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Protestant missionaries from northern Germany began work in the Ewe-speaking area of West Africa (today divided between southwestern Togo and southeastern Ghana) in 1847. This guide is based on notes made by Rainer Alsheimer, with the addition of an index and a preface.

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42

Townsend, Hugh Gerald. „Developing an associational strategy process with four Los Angeles associations“. Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.049-0469.

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43

Rouxpetel, Camille. „Le regard des voyageurs latins sur les chrétiens d’Orient (Cilicie, Syrie-Palestine, Égypte) du XIIe au début du XVe siècle“. Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040124.

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Ce travail a pour objet l’image de l’autre dans les textes des voyageurs latins en Cilicie, Syrie-Palestine et Égypte du XIIe au début du XVe siècle. La rencontre directe entre chrétiens d’Occident et chrétiens d’Orient altère en effet progressivement les représentations occidentales antérieures. Les attitudes des auteurs varient selon leur statut et selon les trajectoires propres à chacun. Après une présentation des conditions de production des œuvres, mettant en évidence les thématiques présidant à la rencontre avec les chrétiens d’Orient, cette étude analyse le discours latin sur l’altérité orientale. Ce dernier résulte de la confrontation entre observations et représentations et se construit entre la curiosité pour une réalité nouvelle porteuse d’exotisme, et l’élaboration d’une double rhétorique du rejet et de l’assimilation de chrétiens considérés à la jonction d’enjeux géopolitiques, dans le contexte des croisades, et d’enjeux religieux, dans le double contexte de la politique d’union pontificale et du prolongement de la réforme monastique. L’intégration des Églises orientales à la culture occidentale suppose alors d’articuler unité et diversité au sein même de la chrétienté. L’analyse du rapport des Latins à la Terre sainte, entre « géographie sacrée » et géographie réelle, des discours croisé, missionnaire et pèlerin sur la diversité et de leurs réactions à celle-ci permet enfin de mesurer l’impact de la rencontre avec les chrétiens orientaux, dans leur dissemblance et leur similitude, sur l’idée de chrétienté
This research aims at analysing the representation of otherness in the writings of Latin travellers in Cilicia, Syria Palestine and Egypt from the 12th century to the early 15th century. Close encounters between Western Christians and Eastern Christians gradually changed the previous representations of the former, while the attitudes of the writers depended on their status and the respective career paths. After presenting the conditions in which the works were written and underlining the themes and issues that were tackled during the encounters with Eastern Christians, this research analyses the Latin discourse on Eastern otherness, the construction of which results from the confrontation between observation and representation. Curiosity for a new exotic reality went along with a double-edged rhetoric of rejection and assimilation of Eastern Christians, as the stakes were both geopolitical – in the context of the Crusades – and religious – with the policy of pontifical union and the continuation of the monastic reform. Integrating Eastern churches into Western culture thus meant conciliating unity and diversity with Christianity. Analysing the relationships of Latin people with the Holy Land – between biblical and actual geography – as well as the discourses of crusaders, missionaries and pilgrims on diversity and their various reactions to it allows one to measure the impact of the encounter with Eastern Christians on the idea of Christianity

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Lanusse-Cazalé, Hélène. „Protestants et protestantisme dans le Sud aquitain (1802 - 1905). Espaces, réseaux et pouvoirs“. Thesis, Pau, 2012. http://www.theses.fr/2012PAUU1008/document.

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À partir de l’exemple du Sud de l’Aquitaine, véritable condensé des sensibilités protestantes de l’Europe du XIXe siècle, une analyse multi-scalaire permet d’appréhender les processus de réintégration et d’affirmation du protestantisme qui, au terme d’un siècle de persécutions et de clandestinité, devient une confession reconnue. De la promulgation des Articles organiques du 18 germinal an X à la Séparation des Églises et de l’État, l’étude du pluralisme protestant permet de définir de nouveaux espaces ainsi que de nouvelles et multiples formes de structuration institutionnelle. L’existence de lignes de partage externes, visibles au travers des modalités de coexistence, et internes, par les points de tension inhérents à cette pluralité, révèle, quant à elle, les différents traits d’une identité protestante qui ne se conçoit que dans la diversité. Au-delà de ses divergences, cette minorité active fait preuve d’une vision collective et spatiale : par la création d’un territoire concurrent de l’Église catholique, par sa reconstruction institutionnelle, par ses réseaux, par ses engagements politiques, par la relecture de son histoire, elle se forge une identité originale et prétend jouer un rôle moteur dans la société de son temps
Using as example the South of Aquitaine, a veritable concentration of protestant school of thought in Europe in the 19th century, a multi-scalar analysis throws light on the processes of reintegration and affirmation of Protestantism which, after a century of persecution and clandestinity, became a recognized religious faith. From the promulgation of the Organic Articles of 18th Germinal Year X to the Separation of the Churches and State, the study of Protestant Pluralism enables new areas to be defined as well as new and multiple forms of institutional structuration. The existence of external divisions visible through methods of coexistence, and internal ones seen in the points of friction inherent to this plurality, reveals the different characteristics of protestant identity that could only be imagined in a context of diversity. This active minority affirmed, beyond its differences, a collective and spatial vision through the creation of a territory in competition with the Catholic Church, through its institutional reconstruction, through its networks, through its political commitments, through the rethinking of its history, it created an original identity and expected to be a driving force in the society of its time

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Gibba, Bakary. „The West Indian Mission to West Africa: The Rio Pongas Mission, 1850-1963“. Thesis, 2011. http://hdl.handle.net/1807/31759.

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This thesis investigates the efforts of the West Indian Church to establish and run a fascinating Mission in an area of West Africa already influenced by Islam or traditional religion. It focuses mainly on the Pongas Mission’s efforts to spread the Gospel but also discusses its missionary hierarchy during the formative years in the Pongas Country between 1855 and 1863, and the period between 1863 and 1873, when efforts were made to consolidate the Mission under black control and supervision. Between 1873 and 1900 when more Sierra Leonean assistants were hired, relations between them and African-descended West Indian missionaries, as well as between these missionaries and their Eurafrican host chiefs, deteriorated. More efforts were made to consolidate the Pongas Mission amidst greater financial difficulties and increased French influence and restrictive measures against it between 1860 and 1935. These followed an earlier prejudiced policy in the mission that was strongly influenced by the hierarchical nature of nineteenth-century Barbadian society, which was abandoned only after successive deaths and resignations of white superintendents and the demonstrated ability of black pastors to independently run the Mission. Instrumentalism aided the conversion process and the increased flow of converts threatened both the traditional belief systems and social order of the Pongas Country, resulting in confrontation between the Mission and traditional religion worshippers, while the lack of more legitimate trade in the Pongas Country and allegations of black missionaries’ illicit sexual relations and illegal trading caused the downfall of John Henry A. Duport, the Mission’s first black Head Missionary. In the late 1800s, efforts to establish a self-supporting, self-generating, and self-propagating church together with initiatives toward African agency in the Pongas Country failed. However, it was French activities and eventual consolidation of their interests in the Pongas Country from 1890 and their demand that Mission schools teach in French, together with successful recruiting of Mission students by the Roman Catholics and Muslim clerics in Guinea, that finally crippled it. Thus, by 1935 when the Gambia-Pongas Bishopric was established in the hope of rescuing the Mission, this gender-biased Christian enterprise in West Africa was already a spent force.

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Hardmeier, Roland. „Ganze Evangelium für eine heilsbedürftige Welt: zur Missionstheologie der radikalen Evangelikalen“. Thesis, 2008. http://hdl.handle.net/10500/2415.

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Text in German
The present work deals with the historical and theological foundations of radical evangelicalism and places it within the context of theologies which influenced it and are similar to it. Radical evangelicalism integrates insights from various theological roots into a evangelical basal concept. Radical theology succeeded, through its contextual outworking, in overcoming the narrow focus of European evangelical theology and yet it remains genuinely evangelical. It is in the position of breaking through the sterility of academic theology and the dualistic worldview which is peculiar to wide parts of the evangelical movement by a world view that is turned towards the world. Thus it is proving itself to be a highly relevant theology for the needs of a divided world. The work develops in three steps. First of all the historical development of radical evangelicalism will be traced, from its beginning at the Congress for world evangelism in Lausanne in 1974 to the present day. Thus it will become clear that in the 30 years since Lausanne radical theology has entered the mainstream of evangelicalism. There follows in a detailed section a setting out of the theology of radical evangelicalism by means of several chosen themes. It will deal with radical hermeneutics, eschatology, salvation, the meaning of mission and evangelism and the relationship between Gospel and culture. Finally the social action of radical evangelicalism will be set out and it will be demonstrated that its energetic theology is at its basic level in fact a driving sprituality.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)

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Arnett, Randy. „Pentecostalization: The Changing Face of Baptists in West Africa“. Diss., 2012. http://hdl.handle.net/10392/4108.

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Over the past century, Pentecostalism has risen from obscurity to ascendancy in global Christianity. This ascendancy appears prominently in West Africa where Neo-Pentecostalism has transformed the religious landscape. Very few studies have examined the effects of the movement in the Francophone countries of Côte d'Ivoire, Burkina Faso, Benin, and Togo. Over the past two decades, Baptists in these countries have undergone a transformation. This transformation differs fundamentally from the charismatization of other mainline churches. Many denominations created space within the churches for Neo-Pentecostalism while maintaining their historical mission and foundations. In contrast, Baptists did not create space for Neo-Pentecostalism, but embraced and adopted the Neo-Pentecostal ethos; Baptists pentecostalized. This qualitative study examines this pentecostalization phenomenon among Baptists with particular attention on Togo. Most of the interviews were conducted in 2011. In addition, I draw on twenty-five years of experience with a Baptist missions agency in Francophone West Africa. Following an explanation of the research methodology and the historical context, I survey Pentecostal identity in Africa and identify five distinctive emphases of West African Pentecostalism--ethos, doctrine, worship, charismatic manifestations, and organization. The first core section treats the nature of pentecostalization. I identify five typical responses by churches; the characteristic practices of pentecostalized Baptists; three privileged traits--experience, charismatic manifestations, and warfare prayer; the influences on pentecostalization; and five effects of pentecostalization in terms of emphases, message, identity, polity, and church planting model. The second core section treats the contextual factors during three eras. In the first era, Baptists were exposed to Neo-Pentecostalism because of social and religious changes. In the second era, Neo-Pentecostalism gained a foothold because Baptists were ill-prepared for the movement. In the third era, Baptists pentecostalized because of shifting priorities during a critical transition. The third core section treats the appeal of Neo-Pentecostalism for Baptists. Neo-Pentecostalism secured deep roots among Baptists because it engages the African worldview, contemporizes well-being, reframes problem-solving, and promotes religious fervency. The final section of the dissertation summarizes the findings, suggests six implications of the analysis, proposes a response to the phenomenon, and offers avenues for future research.

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Weir, Christine Helen. „The work of mission race, labour and Christian humanitarianism in the south-west Pacific, 1870-1930 /“. 2003. http://catalog.hathitrust.org/api/volumes/oclc/228504594.html.

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Weber, Karl Peter Paul Wilhelm. „Das Evangelium von Jesus Christus für alle Welt: Eine dogmatische Studie kirchlicher Missionstheologie seit 1961“. Thesis, 2003. http://hdl.handle.net/10500/1525.

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50

Weir, Christine Helen. „The work of mission : race, labour and Christian humanitarianism in the south-west Pacific, 1870-1930“. Phd thesis, 2003. http://hdl.handle.net/1885/9921.

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This thesis centres on the varying representations in missionary and other contemporary writings of Pacific Islanders by Anglophone Protestant missionaries, particularly Methodists, between the 1870s and the 1920s. I examine the attitudes of missionaries, focussing on their roles in training, education and employment, and recognising that all such attitudes were vitally influenced by prevalent assumptions and debates about racial hierarchies and differential racial abilities. Alongside racially-based social evolutionism developed by metropolitan anthropologists, often with the aid of observations from missionary-ethnographers, missionaries also held a profound belief, grounded in Christian theology, in human similitude. Many Protestant writers believed 'their' Islanders to be low on the evolutionary ladder and feared that observed or assumed depopulation was the result of contact with 'more advanced' cultures, but this view was tempered by the assumption that Christianity could reverse the dismal trend through education, both spiritual and practical. The thesis examines missionary attitudes to Islanders through the prism of work: the role of work in creating new Christians and in bring modernity to the islands; its benefits and hazards, especially those of indenture; and Islanders' suitability for particular employment, in particular on the sugar plantations in Queensland and Fiji. In both cases the prevailing secular attitudes towards 'race' and the demands of a Christian ethic were held in tension. In Queensland, the protective arguments of Christian humanitarians against Melanesian indenture became entangled with those of union activists for a White Australia policy and controversies over the climatic suitability of tropical Queensland for white labour, debates in which religious figures were involved on both sides. In Fiji, Methodist objections to the importation of Melanesian indentured labour were complicated by varying attitudes towards chiefly labour exactions from commoners. The initial acceptance on legalistic grounds of Indian girmitya labour was superceded in the 1910s when humanitarian objections to indenture were extended to Indians. Many missionaries believed that manual work was instrumental in the formation of a desired Christian 'character'. In this context, I examine two areas of practical concern: the establishment of 'industrial missions' and the employment of Islanders as teachers, catechists and ordained leaders. 'Industrial missions', based on evolutionist assumptions about the virtues of manual training in forming Christian 'character', developed in the Pacific Islands with varying conformity to overseas models and were received unenthusiastically by most Islanders. Islanders favoured academic education thus, ironically, conforming to mission aims to develop an indigenous leadership for the growing Christian communities. Europeans represented the resulting Islander Christian leaders variously as heroic fellow evangelists or less competent junior partners; less flattering representations could lead to conflict with Islander leaders who had internalised a Christian hierarchy at variance with more racially-based ones. The public debates in the 1920s over Australia's role in New Guinea suggest a degree of resolution to the tensions investigated throughout the thesis, as religious figures rejected racialised claims of difference and countered them by employing the discourse of international relations.

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