Journal articles on the topic 'Mission'
To see the other types of publications on this topic, follow the link: Mission.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Mission.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Kim, Hyeong-kyoon. "Balancing visible and invisible belonging for Korean Migrant Missional Churches in Aotearoa New Zealand." Ecclesial Futures 4, no. 1 (June 29, 2023): 79–96. http://dx.doi.org/10.54195/ef13749.
Full textAbstract:
This paper explores how Korean migrant churches in Aotearoa New Zealand can find a balance between missions (understood as extending the Church) and Mission (construed as participation in the missio Dei), in relation to their sense of belonging. For this purpose, the research uses a qualitative methodology interview method guided by interpretivism. The paper begins by identifying key contextual factors related to Koreans in New Zealand as migrants, Christians and missional beings. The responses of 31 research participants regarding what constitutes a “sense of belonging” are analysed in terms of visible and invisible belonging. Visible belonging is associated with churches that have strong boundaries, and invisible belonging is found in one’s relationship with God; the two can be correlated with missions and Mission, respectively. The analysis suggests that a missional understanding can be a trigger for enabling interaction between visible belonging as missions and invisible belonging as Mission, through three missional concepts: purpose, progress and experience. Finally, the paper suggests practical ways that Korean churches in New Zealand can balance missions and Mission by following three missional guidelines.
2
Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (May 18, 2020): 119–41. http://dx.doi.org/10.1163/15733831-12341699.
Full textAbstract:
Abstract Missio Dei (“the mission of God”), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas (“the mission of the Trinity”). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God.
3
Andrews, Russell J., Walter Johnson, Kee B. Park, and Nobhojit Roy. "Medical Missions: Mission Accomplished or Mission Impossible?" World Neurosurgery 103 (July 2017): 911–13. http://dx.doi.org/10.1016/j.wneu.2017.03.078.
Full text
4
Dreyer, Wim. "Missionale ekklesiologie in die Afrikaanse gereformeerde kerke sedert 1990." STJ | Stellenbosch Theological Journal 6, no. 3 (January 8, 2021): 249–76. http://dx.doi.org/10.17570/stj.2020.v6n3.a8.
Full textAbstract:
Missional ecclesiology in the Afrikaans reformed churches since 1990This article argues that “missional ecclesiology” in the last decades became a new mission paradigm for churches in South Africa, especially after the demise of apartheid. After an overview of the development of a “missio Dei” theology, the article examines texts from various South African churches in which this terminology is used. The article concludes with a section which underlines the importance of missional ecclesiology in the context of the local congregation. Congregations are seen as “missional”, challenged to be present in local communities as a living witness to God’s love. Missional ecclesiology has its theological foundation in the “missio Dei”. In missional ecclesiology, mission is understood as part of the nature of God as well as the nature of the church. Without mission there is no church. Mission is not a project, it is existential. However, there are diverse interpretations of “missio Dei”, “missional ecclesiology” and “mission” itself. As a result, many congregations find it difficult to identify with missional ecclesiology and enter a process of transformation. The historical analysis presented here contributes to a better understanding of the terminology as well as the challenges facing churches in the 21st century.
5
Konz, D. J. "The even Greater Commission: Relating the Great Commission to the missio Dei, and human agency to divine activity, in mission." Missiology: An International Review 46, no. 4 (October 2018): 333–49. http://dx.doi.org/10.1177/0091829618794507.
Full textAbstract:
This article proposes a means to reconcile and properly order two of the dominant missiological concepts of the past century: the so-called “Great Commission” of Matthew 28:18–20, and the concept of missio Dei. By doing so, the article seeks to offer a more robustly trinitarian basis for mission which references the Great Commission, and a means to better nuance and understand the relationship between divine and human agency in mission. To make these arguments, the article offers a theological primer on and critique of the two missiological concepts, then contends that the Great Commission should be understood as a second-order, rather than a first-order, frame of reference for mission, located within the wider trinitarian framework of the “even greater” co-missions of the Son and Spirit. The article then draws on the theology of Karl Barth to affirm that the church, insofar as its actions correspond to God’s own activity in the Spirit, can be regarded as the locus of human co-activity in the pneumatological missio of God. With further reference to Barth, the article proposes that properly ordering and relating the Great Commission and the missio Dei allows for a cooperative, if asymmetrical, co-missional account of the relation between God’s agency and human action in mission. While primarily drawing on the resources of systematic theology, the article concludes with some preliminary implications for mission theology and practice.
6
Darko, N. Darko. "Pentecostalism and Africa-to-Africa missions-financing praxis." Pentecost Journal of Theology and Mission 3 (December 31, 2019): 87–100. http://dx.doi.org/10.62868/pjtm.v3i1.124.
Full textAbstract:
This article briefly introduces the missions-financing praxis of four Pentecostal churches that are prominent in the emerging African-to- Africa missions, and how this could form a basis for missional practice. The four major churches are, The Church of Pentecost of Ghana, The Apostolic Faith Mission of South Africa, Light House Chapel International of Ghana, and The Redeemed Christian Church of God of Nigeria. Before we examine the missions-financing of these missional Pentecostal churches, it will be helpful to explain some of the terms that are used in this article, namely, Mission, Missions and Africa-to-Africa missions.
7
Zorgdrager, Heleen E. "Homemade Mission, Universal Civilization: Friedrich Schleiermacher’s Theology of Mission." Mission Studies 30, no. 2 (2013): 221–47. http://dx.doi.org/10.1163/15733831-12341286.
Full textAbstract:
Abstract Though it is generally acknowledged that Friedrich Schleiermacher (1768–1836) was the first to put mission studies in the curriculum of theology, the contents of his theology of mission are not very well known. This article offers a careful reconstruction of his mission theology based on a gender-critical and postcolonial reading of the main sources, in particular Christian Ethics. Schleiermacher made a case for a family-based type of mission, closely linking mission activity to religious education. He favored an organic and grassroots approach to mission. By highlighting his upbringing in the Moravian mission-oriented community and by analyzing his reluctance to morally justify modern foreign missions, the author replies to recently voiced criticisms that Schleiermacher’s theology takes a colonialist stance and contributes to the export of a “cult of female domesticity”. His views on the superiority of Christian religion can be counterbalanced and modified by his actual theology of the missional encounter. The article proposes to retrospectively regard Schleiermacher as one of the first theologians who convincingly expressed the notion of a missional church which is as inclusive as possible.
8
Potter, Philip. "FROM MISSIONS TO MISSION." International Review of Mission 76, no. 302 (April 1987): 155–72. http://dx.doi.org/10.1111/j.1758-6631.1987.tb01525.x.
Full text
9
STRONG, ROWAN. "Origins of Anglo-Catholic Missions: Fr Richard Benson and the Initial Missions of the Society of St John the Evangelist, 1869–1882." Journal of Ecclesiastical History 66, no. 1 (January 2015): 90–115. http://dx.doi.org/10.1017/s0022046913000626.
Full textAbstract:
This paper investigates the origins of Anglican Anglo-Catholic missions, through the missionary theology and practice of the founder of the Society of St John the Evangelist, Fr Richard Benson, and an exploration of its initial missionary endeavours: the Twelve-Day Mission to London in 1869, and two missions in India from 1874. The Indian missions comprised an institutional mission at Bombay and Pune, and a unique ascetic enculturated mission at Indore by Fr Samuel Wilberforce O'Neill ssje. It is argued that Benson was a major figure in the inauguration of Anglo-Catholic missions; that his ritualist moderation was instrumental in the initial public success of Anglo-Catholic domestic mission; and that in overseas missions he had a clear theological preference for disconnecting evangelism from Europeanising. Benson's approach, more radical than was normal in the second half of the nineteenth century, was a consequence of envisaging mission's being undertaken by a religious order, an entirely new phenomenon for Anglican missions.
10
Little, Christopher. "What Makes Mission Christian?" Mission Studies 22, no. 2 (2005): 207–26. http://dx.doi.org/10.1163/157338305774756559.
Full textAbstract:
AbstractThere is evidence to suggest that the contemporary evangelical missions movement is reformulating its missional role in the world. Through the widespread influence of holistic mission and the kingdom of God motif, the priority of proclamation is taking a back seat to addressing the socio-economic dilemmas of humankind. Yet such an emphasis falls short of accurately representing both Jesus and Paul who were constrained by a doxological approach to mission. If evangelical mission is to more clearly reflect biblical mission, then this doxological orientation must be recovered.
11
Flemming, Dean. "Revelation and the "Missio Dei": Toward a Missional Reading of the Apocalypse." Journal of Theological Interpretation 6, no. 2 (2012): 161–77. http://dx.doi.org/10.2307/26421410.
Full textAbstract:
Abstract This essay explores a reading of the book of Revelation in light of the missio Dei. This sort of missional hermeneutic involves reading the Apocalypse, first, as a witness to the mission of God. Revelation testifies to God's redemptive purpose largely through telling a number of interrelated stories, including the stories of creation and new creation, redemption through the slaughtered Lamb, judgment, and the people of God. Second, the Apocalypse serves as an instrument of the missio Dei, equipping its audience to participate in that divine mission. God's people are called both to distance themselves from "Babylon" and to engage the world through costly, prophetic witness. John's climactic vision of the New Jerusalem gives the church the perspective from which to live in the present as a faithful missional community. Finally, a missional reading of Revelation fosters the church's participation in the mission of God today.
12
Flemming, Dean. "Revelation and the "Missio Dei": Toward a Missional Reading of the Apocalypse." Journal of Theological Interpretation 6, no. 2 (2012): 161–77. http://dx.doi.org/10.2307/jtheointe.6.2.0161.
Full textAbstract:
Abstract This essay explores a reading of the book of Revelation in light of the missio Dei. This sort of missional hermeneutic involves reading the Apocalypse, first, as a witness to the mission of God. Revelation testifies to God's redemptive purpose largely through telling a number of interrelated stories, including the stories of creation and new creation, redemption through the slaughtered Lamb, judgment, and the people of God. Second, the Apocalypse serves as an instrument of the missio Dei, equipping its audience to participate in that divine mission. God's people are called both to distance themselves from "Babylon" and to engage the world through costly, prophetic witness. John's climactic vision of the New Jerusalem gives the church the perspective from which to live in the present as a faithful missional community. Finally, a missional reading of Revelation fosters the church's participation in the mission of God today.
13
Labuschagne, Pieter. "The LIMM Model." Ecclesial Futures 4, no. 2 (December 21, 2023): 74–93. http://dx.doi.org/10.54195/ef13329.
Full textAbstract:
This article offers a missiological research model based on three key missiological concepts: missio Dei, christocentricity, and contextuality (MDCC, for short). The model is derived from a practical theology model that was developed by the Layola Institute of Ministry (LIM). The author refers to the new missiological model as the LIMM model, where the added ‘M’ represents missional action. Since the introduction of the term missio Dei, the focus has shifted from missions initiated and conducted by the church, to the one true mission – God’s mission. In the missio Dei, God sends his Son and the Spirit to the world, and through them sends people to the ends of the earth. At the same time, God is the sender and the content of the sending. The incarnation of culture is God’s message in every if great importance. The LIMM model is characterised by the three key missiological terms mentioned above. From defining the research topic, right through to the practical suggestions for an improved experience, the researcher is guided by these missiological principles. If a research topic does not correlate to MDCC principles, it is not suitable for missiological research and another field of theology should be considered.
14
Prabowo, Paulus Dimas, and Jhon Kalaka. "GEREJA YANG BERBAGI DAYA DALAM MISI LINTAS BUDAYA: KAJIAN MISIOLOGIS ROMA 15:22-33." Manna Rafflesia 9, no. 2 (April 30, 2023): 340–54. http://dx.doi.org/10.38091/man_raf.v9i2.304.
Full textAbstract:
The church has been chosen as God's mission agent in the time of grace to express God's love for all ethnic groups in the world in a cross-cultural mission program. However, church mission activities (missio ecclesiae) in cross-cultural missions are often interpreted as limited to preaching the gospel by taking Matthew 28:19-20 to be the primary text reference. Evangelicals and Pentecostals widely hold this view. Considering other texts, it will be evident that the local church's involvement in cross-cultural missions is more expansive to include other activities. Through the method of thematic analysis of Romans 15:22-33, through a missiological lens, it is revealed that the church can share power in cross-cultural missions in three ways: accompanying evangelism in the field and donating funds for humanitarian services and praying for ongoing tasks. Church involvement is holistic, touching both spiritual and physical aspects.
15
Pachuau, Lalsangkima. "Evolving theology of mission: Its conceptualization, development, and contributions." Theology Today 73, no. 4 (January 2017): 349–63. http://dx.doi.org/10.1177/0040573616669564.
Full textAbstract:
“Should we stop using the term ‘Mission’?” asked Klauspeter Blaser in his 1987 article. The crisis in mission in the second half of the 20th century, well accounted by historians of missions, had led to what Lamin Sanneh famously called “the Western guilt complex” about missions. Reviewing the conceptual development of the missionary enterprise, this article makes some historical-theological interpretations of the missionary enterprise since the later half of the 20th century and argues that the concept and practice of mission have changed and we are in a new day of missiological renewal. Arguably, missiology can now be seen as providing a hub of global theological trends, especially in the light of the theology behind missio Dei and the emerging contextual theologies at the dawn of world Christianity.
16
Schlesinger, Eugene R. "A Trinitarian Basis for a “Theological Ecology” in Light of Laudato Si’." Theological Studies 79, no. 2 (May 29, 2018): 339–55. http://dx.doi.org/10.1177/0040563918766699.
Full textAbstract:
This article responds to Pope Francis’s call in Laudato Si’ for an ecological expansion of mission and seeks to provide it with theological support. This support comes by way of a trinitarian rendition of the missiological concept missio Dei. Drawing from Thomas Aquinas and Bernard Lonergan’s accounts of the trinitarian missions, it articulates a theological ecology (as opposed to an ecological theology), in which the traditional doctrine of God is the controlling motif. Through the missions of the Son and Holy Spirit, God transforms the moral-intellectual-volitional comportment of humanity and recruits them into a shared mission of environmental concern.
17
Harefa, Oinike Natalia. "Theology of Mission of Banua Niha Keriso Protestant in the Context of Religious Pluralism in Indonesia: A Critical Analysis." SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 1, no. 1 (November 25, 2019): 51–63. http://dx.doi.org/10.36588/sundermann.v1i1.25.
Full textAbstract:
Banua Niha Keriso Protestan (BNKP) is one of the churches organized by the Western missionaries in Nias, Indonesia. Missionaries sent by Rheinische Missions-Gesellschaft (RMG) since 1865 imparted a theology of mission which emphasized the superiority of Christianity compared to other religions. This kind of mission theology can cause tension and triggered conflict among religions because of the issue of Christianization. Therefore, the primary purpose of this study was to do a critical analysis of the theology of mission of BNKP that is informed by the theology of religion, which addresses the challenge of religious pluralism in Indonesia. This research focused on mission and religions studies. Through historical, sociological, or anthropological studies and content analysis of religions and BNKP, author found four models of mission that is acknowledged by BNKP. The first is a mission as conversion. Here, mission means being a witness of the Gospel to others, so they make a personal decision to believe in Jesus Christ and to be a member of the church. The second is the church-centered mission. The mission is done for the sake of planting and building the church by self-governing, self-propagating, and self-sustaining churches. The third is missio Dei. The mission is understood as God’s mission, and the church is only the instrument of God’s mission. The last is a mission as a holistic mission. In this model, mission means reaching the whole dimension of life including the whole creation.
18
Sudhiarsa, Raymundus I. Made. "Misi Evangelisasi." Perspektif 9, no. 2 (December 1, 2014): 93–110. http://dx.doi.org/10.69621/jpf.v9i2.55.
Full textAbstract:
Mission evangelization is at the heart of the Church, since ‘the pilgrim Church is missionary by her very nature’ (AG 2; LG 1). It logically means that mission cannot be treated as a function among other tasks God has entrusted to his people, the Church. This article tries to present a general analysis on the concept of mission evangelization based on the biblical grand narrative and doctrine of the Church since Vatican II. Mission of the Church, which characterises the Church as missional community, originates from God’s mission (missio Dei) – mission of the Most Holy Trinity: God the Father sent the Son, and God the Father and the Son sent the Spirit. It would describe that mission essentially has a Trinitarian foundation as well as a Christological, Soteriological, and Pneumatological foundation. Since the Church is the seed, sign and instrument of God’s kingdom, surely mission also has an ecclesiological foundation. From the biblical grand narrative, mission derives four theological themes: creation, fall, redemption, and eschatological restoration. From these four plot movements, focusing on God’s mission, the Church is called and sent to participate actively. Mission of the Church, therefore, is basically a ‘participation in and representation of’ the mission of God.
19
Schumacher, William W. "Mission across the Curriculum: Historical Theology." Missiology: An International Review 35, no. 4 (October 2007): 431–36. http://dx.doi.org/10.1177/009182960703500406.
Full textAbstract:
The challenge of integrating mission across the theological curriculum is faced by seminaries and other institutions. At one large Lutheran seminary, the discipline of historical theology provides one important avenue for missional education and reflection. By moving beyond a narrow focus on “history of missions” to develop a “missional hermeneutic of history,” the inherently cross-cultural dimension of historical study can significantly reshape the curriculum by drawing increased attention to the non-western world.
20
Wachsmuth, Melody J. "„Bezreligijska“ misija?" Kairos 17, no. 2 (December 8, 2023): 169–82. http://dx.doi.org/10.32862/k1.17.2.4.
Full textAbstract:
Our world continues to change as a result of things such as rapid technological and scientific advances, the rapidly spiraling climate crisis, and shifting geopolitical dynamics. If mission is defined as God’s ongoing work to reconcile, heal, and renew all of creation, the Church must spend serious time reflecting on what God might be currently doing and how to best participate in it. Dynamic missional praxis emerges from a robust missional theology reflecting upon the realities in both local and global contexts—thus, missional praxis must always be creatively adapting. This paper urges evangelical churches in Croatia to reflect on their past understanding of mission and engage in a missional hermeneutic involving the witness of scripture, the context, and the theology of the church. In this regard, it highlights a central issue in current mission theology and praxis—a missing doctrine of creation in evangelical theology. This has contributed to a church with a disembodied mission ill-equipped to speak to the crises of today. However, because of the current challenges, there is also a significant opportunity for missional engagement in Croatia.
21
Wenk, Matthias. "Reconciliation and Renunciation of Status as God's Final Aim for Humanity: New Testament Thoughts on the Church's Mission and Unity." Journal of Pentecostal Theology 19, no. 1 (2010): 44–58. http://dx.doi.org/10.1163/174552510x489964.
Full textAbstract:
AbstractNot infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply reflect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suffering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
22
Hwang, Nam Eung, Hyung Jun Kim, and Jae Gwan Kim. "Centralized Mission Planning for Multiple Robots Minimizing Total Mission Completion Time." Applied Sciences 13, no. 6 (March 15, 2023): 3737. http://dx.doi.org/10.3390/app13063737.
Full textAbstract:
Most mission planning algorithms solve multi-robot-multi-mission problems based on mixed integer linear programming. In these algorithms, the rewards (or costs) of missions for each robot are calculated according to the purpose of the user. Then, the (robot-mission) pair that has maximum rewards (or minimum costs) is found in the rewards (or costs) table and the mission is allocated to the robot. However, it is hard to design the reward for minimizing total mission completion time because not only a robot, but also the whole robots’ mission plans must be considered to achieve the purpose. In this paper, we propose centralized mission planning for multi-robot-multi-mission problems, minimizing total mission completion time. First, mission planning for single-robot-multi-mission problems is proposed because it is easy to solve. Then, this method is applied for multi-robot-multi-mission problems, adding a mission-plan-adjustment step. To show the excellent performance of the suggested algorithm in diverse situations, we demonstrate simulations for 3 representative cases: a simple case, which is composed of 3 robots and 8 missions, a medium case, which is composed of 4 robots and 30 missions, and a huge case, which is composed of 6 robots and 50 missions. The total mission completion time of the proposed algorithm for each case is lower than the results of the existing algorithm.
23
Zimdahl, R. L., and R. L. Speer. "Agriculture's mission: Finding a partner." American Journal of Alternative Agriculture 16, no. 1 (March 2001): 35–46. http://dx.doi.org/10.1017/s0889189300008857.
Full textAbstract:
AbstractWhat is the mission of agriculture and what techniques are used to accomplish the mission? This paper examines mission statements of agribusiness companies, agricultural producers, and environmental groups. One hypothesis is that agricultural producer groups share missions and objectives with environmental groups and their mission statements should demonstrate shared goals. A second hypothesis is that agricultural producer groups do not share missions or objectives with agribusiness companies and their respective mission statements should demonstrate their lack of common interests. The paper also asks which of these three groups will be the best sources of intellectual and other support as land-grant universities strive to fulfill their respective missions. It is not obvious from the mission statements that the three groups studied share missions or objectives. The mission statements neither reveal clear information on the second hypothesis, that agricultural producers do not share missions or operational objectives with agribusiness companies, nor do the mission statements demonstrate their lack of common interests. Analysis of mission statements is one place to learn which groups have common goals and should work together. But this is only a beginning.
24
McKinzie, Greg. "Missional Hermeneutics as Theological Interpretation." Journal of Theological Interpretation 11, no. 2 (October 1, 2017): 157–79. http://dx.doi.org/10.5325/jtheointe.11.2.0157.
Full textAbstract:
ABSTRACT Recently, scholars suggest that the emerging practice of missional hermeneutics is a form of theological interpretation. This essay develops that notion by arguing that (1) the church's participation in God's mission is constitutive of Christian theology and (2) theological interpretation should be reoriented accordingly. The readerly formation of the church and the interpretive function of the Rule of Faith serve as examples of what this reorientation might entail. When the embodied faith commitments of theological interpretation are understood as the church's practices of participation in the missio Dei, mission becomes the locus theologicus from which a theological reading emerges. If theological interpretation embraces the ancient way of faith seeking understanding, missional hermeneutics clarifies this as works seeking understanding—a praxeological hermeneutic in which participation in God's mission is an epistemological precondition of faithful interpretation.
25
Wu, Ao, Xiaowei Xie, Qi Song, Ying Wang, Huanyu Li, and Rennong Yang. "Precise Mission Process Control Based on a Novel Dual-Code Group Network Plan Diagram." Applied Sciences 14, no. 13 (June 27, 2024): 5632. http://dx.doi.org/10.3390/app14135632.
Full textAbstract:
Different from an ordinary project, a large group mission like the unmanned aerial vehicle (UAV) swarm cooperative strike mission is performed by multiple executors and needs to be strictly carried out according to the plan. Because of the complex cooperative relationships between the sub-missions that make up a large mission, a small disturbance may cause a delay in the entire plan. Therefore, the mission process must be precisely controlled in real time to resist disturbances and ensure that the mission proceeds as planned. To address the real-time process control problem of large group missions, we propose a novel dual-code group network plan diagram model that enables plan description and process tracking for complex group missions. Additionally, a mission process closed-loop feedback control system is designed that models the mission process control problem as a mapping from the mission state observation to plan adjustment. Furthermore, an analytic-based mission process control strategy is proposed and rigorously proven to converge and be effective, as well as demonstrate the maximum anti-disturbance capability. Finally, the control strategy is tested on a UAV swarm cooperative strike mission containing 56 sub-missions. The simulation results demonstrate that the proposed control strategy is capable of achieving high, fast, and accurate control for the mission process and enhancing the anti-disturbance capability of the plan by adjusting the mission plan in real time. This will provide a valuable reference for the management of large group missions.
26
Maynard, Lily, Susan K. Jacobson, Martha C. Monroe, and Anne Savage. "Mission impossible or mission accomplished: Do zoo organizational missions influence conservation practices?" Zoo Biology 39, no. 5 (July 9, 2020): 304–14. http://dx.doi.org/10.1002/zoo.21557.
Full text
27
Moon, Steve Sang-Cheol. "Missions from Korea 2018: Mission Education." International Bulletin of Mission Research 42, no. 2 (February 13, 2018): 171–77. http://dx.doi.org/10.1177/2396939318759479.
Full textAbstract:
The Korean missionary movement keeps growing, but its rate of growth has declined. Korean missionaries are working in 159 countries through 159 mission agencies. At the end of 2017 the total number of Korean missionaries was 21,220, a yearly increase of only 145. There are more concerns, however, about qualitative maturation than about quantitative growth in the Korean missions circle. To facilitate maturation, efforts are needed to apply and integrate educational expertise. Domestic ministerial needs point to the strategic integration of missiology and education, and also to that of formal, nonformal, and informal educational aspects in mission education.
28
Cui, Jintian, and Xin Zhang. "Application of a Multi-Satellite Dynamic Mission Scheduling Model Based on Mission Priority in Emergency Response." Sensors 19, no. 6 (March 23, 2019): 1430. http://dx.doi.org/10.3390/s19061430.
Full textAbstract:
Emergency observations are missions executed by Earth observation satellites to support urgent ground operations. Emergency observations become more important for meeting the requirements of highly dynamic and highly time-sensitive observation missions, such as disaster monitoring and early warning. Considering the complex scheduling problem of Earth observation satellites under emergency conditions, a multi-satellite dynamic mission scheduling model based on mission priority is proposed in this paper. A calculation model of mission priority is designed for emergency missions based on seven impact factors. In the satellite mission scheduling, the resource constraints of scheduling are analyzed in detail, and the optimization objective function is built to maximize the observation mission priority and mission revenues, and minimize the waiting time for missions that require urgency for execution time. Then, the hybrid genetic tabu search algorithm is used to obtain the initial satellite scheduling plan. In case of the dynamic arrival of new emergency missions before scheduling plan releases, a dynamic scheduling algorithm based on mission priority is proposed to solve the scheduling problem caused by newly arrived missions and to obtain the scheduling plan of newly arrived missions. A simulation experiment was conducted for different numbers of initial missions and newly arrived missions, and the scheduling results were evaluated with a model performance evaluation function. The results show that the execution probability of high-priority missions increased because the mission priority was taken into account in the model. In the case of more satellite resources, when new missions dynamically arrived, the satellite resources can be reasonably allocated to these missions based on the mission priority. Overall, this approach reduces the complexity of the dynamic adjustment and maintains the stability of the initial scheduling plan.
29
Spiller, Roger. "The Missing Motivation of Mission." British Journal of Theological Education 7, no. 3 (December 1995): 37–43. http://dx.doi.org/10.1080/1352741x.1995.11674059.
Full text
30
Reich, Eugenie Samuel. "Missing part delays space mission." Nature 469, no. 7330 (January 2011): 280. http://dx.doi.org/10.1038/469280a.
Full text
31
Yang, Haojie, Yifan Xu, and Jianwei Lv. "An Accelerated Simulation Approach for Multistate System Mission Reliability and Success Probability under Complex Mission." Mathematical Problems in Engineering 2020 (July 26, 2020): 1–18. http://dx.doi.org/10.1155/2020/8686717.
Full textAbstract:
The mission reliability and success probability estimation of multistate systems under complex mission conditions are studied. The reliability and success probability of multistate phased mission systems (MS-PMS) is difficult to use analytic modeling and solving. An estimation approach for mission reliability and success probability based on Monte Carlo simulation is established. By introducing accelerated sampling methods such as forced transition and failure biasing, the sampling efficiency of small-probability events is improved while ensuring unbiasedness. The ship’s propulsion and power systems are used as applications, and the effectiveness of the method is verified by a numerical example. Under complex missions, such as missions with different mission time and their combinations, and phased-missions, the proposed method is superior in small-probability event sampling than the crude simulation method. The calculation example also studies the influence of mission factors or system reliability and maintainability factors on system availability and mission success probability, and analyzes the relationship between different mission types and system availability and success probability.
32
Pearce, Cameron, and Chris Prior. "Re-Generation: The Missional Imperative of Christian Schooling." TEACH Journal of Christian Education 17, no. 1 (2023): 25–27. http://dx.doi.org/10.55254/1835-1492.1534.
Full textAbstract:
We live in a time where the Christian church and our Christian faith have been pushed to society's peripherals. Operating in environments that are increasingly secular, where consumerism abounds, it can be easy to define Christian schooling in almost oppositional terms. There is another way. What if those of us involved in Christian schooling were to reimagine Christian education through a shared missional lens grounded in the foundation of the Missio Dei (God's Mission)? The potential of the missional lens for Christian schooling is considerable. It grounds the Christian school movement, and the identity of the teacher, in the larger biblical narrative. Additionally, with each generation invited to engage in mission in a way that is contextual, it allows for a multiplicity of ways to participate in the outworking of God's mission within the context and setting in which each school has been placed.
33
Jovanovska, Julijana, and Biljana Bogdanova-Smilevska. "THE ROLE OF UNPREDEP IN THE REPUBLIC OF MACEDONIA." Knowledge International Journal 28, no. 6 (December 10, 2018): 1905–12. http://dx.doi.org/10.35120/kij28061905j.
Full textAbstract:
The whole work of the UN is based on the prevention and itself, represents mechanism and instruments for defending the peace. Developing of one preventive mission is far more benificial than to take over other post-conflict measures. The real meaning of the prevention is seen right at this segment. The Republic of Macedonia needed the use of a preventive misson on its territory. Developing the mission of UNPREDEP has shown like a good example for obstructing and escalating the conflicts coming from north, and may be used like a model for future preventive missions. The benifit from one preventive mission may be enormus for the host country, but as well it may be benifitial for the neighbour countries. When a preventive mission is present, the time should be used to develop the country, the region where the mission is based, and to defend and strenghten the peace and the security of the country, and also to offer help in different segments, particulary if it's about a young country, like The Republic of Macedonia at that time, in which the forces of the UN were stationed.
34
Cho, Hyuk. "Never‐Ending Mission of God." International Review of Mission 113, no. 1 (May 2024): 173–90. http://dx.doi.org/10.1111/irom.12486.
Full textAbstract:
AbstractThe purpose of this article is to trace the evolution of the concept of missio Dei and examine the implications of each shift for the practice of mission. First, I explore the origin of missio Dei and its development from 1932 under Hitler's regime, and then I suggest Willingen's understanding of missio Dei in 1952 as an ecclesiocentric basis for mission. I then explore two more shifts in the understanding of missio Dei. Through the report on evangelism, The Church for Others and the Church for the World (1967), I assert that the report made a paradigm shift in the understanding of missio Dei as a theocentric mission with its implications for interfaith dialogue. Then, I present missio Dei as a Spirit‐centred mission based on the World Council of Churches' (WCC's) recent policy statement, Together towards Life (2013), and how to practise the concept of missio Dei as it is presented in the document by the WCC and ACT Alliance, Called to Transformation: Ecumenical Diakonia (2022).
35
Berek, Yanuarius. "Gereja Misioner." Perspektif 9, no. 2 (December 1, 2014): 111–24. http://dx.doi.org/10.69621/jpf.v9i2.56.
Full textAbstract:
The source and purpose of mission as a unity is to participate in the mission of God (missio Dei). Participating in God’s mission means that mission is basically not the work of the Church but rather God’s action. God himself is the primary actor in mission itself. Within this mission concept this article tries to highlight mission dimensions of the local Church of the diocese of Surabaya. The diocese of Surabaya has formulated its vision as “Christ’s disciples who increasingly grow and become mature in faith, communion, service, and mission”. Formulating its vision in this way is surely assuming both a call to actively build communio within the Christian communities, namely the basic communities, as well as to reach out for missio The writer believes that both communion and mission are equally important aspects for being the Church of Christ.
36
Anica, Rocio. "Mission Graffiti Mission." Review: Literature and Arts of the Americas 50, no. 1 (January 2, 2017): 121–26. http://dx.doi.org/10.1080/08905762.2017.1341170.
Full text
37
Yip, Teem-Wing, Natarajan Rajaraman, Nathan Grills, and Wei-Leong Goh. "Considering Medical Missions in all its Different Forms: A Viewpoint from the Asia-Pacific Region." Christian Journal for Global Health 8, no. 1 (July 30, 2021): 42–52. http://dx.doi.org/10.15566/cjgh.v8i1.523.
Full textAbstract:
Whereas some medical missionaries may already have moved away from “traditional” models of medical mission, in the experience of the authors from the Asia-Pacific region, many potential medical missionaries in the region still imagine a stereotypical generalist medical missionary who runs a mission hospital.
The authors argue that with the economic and socio-political development of low- and middle-income countries (LMICs) in recent decades, the landscape for medical missions has changed. Hence, contemporary medical missionaries should be well-advised to have specialist qualifications and be more likely to teach, mentor, and do research rather than only doing hands-on clinical work. Professionalism and quality, rather than “make-do,” should be the norm. There are more opportunities to partner with and strengthen existing local institutions rather than setting up a Christian health service. Furthermore, mission opportunities may be available in academia, government, or secular organisations, including places where Christianity has a hostile reception. Multi-disciplinary expertise and collaboration within health services are increasingly important and provide another opportunity for missions. Medical missionaries may also come from other LMICs, or from within the same country. Job-sharing, self-funding, or fly-in-fly-out, may be a viable and legitimate means of sending more medical missionaries.
These non-traditional models of medical mission that incorporate a diversity of approaches, but without sacrificing the “traditional” missional values and practices, should allow even more people to serve in medical missions. The purpose of this paper is to survey this topic in hope of stimulating discussions on non-traditional medical mission opportunities in the Asia-Pacific region and beyond.
38
Stesina, Fabrizio, and Sabrina Corpino. "Investigation of a CubeSat in Orbit Anomaly through Verification on Ground." Aerospace 7, no. 4 (April 1, 2020): 38. http://dx.doi.org/10.3390/aerospace7040038.
Full textAbstract:
Given the role of Cubesats in the new space economy, a statistically relevant number of CubeSats have flown, and considering the high percentage of failed missions, the investigation of in-orbit anomalies becomes of paramount importance. It is rare to find data about mission failures, probably because the partial or total absence of telemetry does not encourage any analysis. The lack of data from the spacecraft in orbit can be mitigated through ad-hoc verification campaigns on satellite models when in-orbit anomalies are experienced. This paper shows an effective testing activity conducted on models of the spacecraft to understand the root cause of a severe anomaly that occurred during mission operations. The tests are part of a comprehensive methodology for root causes analysis. The paper aims at sharing the experience built upon a practical case of interest. More importantly, this work has the ambition of fostering the research on key topics of reliability, mission operations and assembly, and integration and verification/test processes, which have shown to be critical. The activity presented in this paper demonstrates that investigating the anomalies can help recover the mission of interest but can also support building a heritage that is still missing for CubeSat missions today.
39
Ping, Jinsong, Xian Shi, Nianchuan Jian, Sujun Zhang, Mingyuan Wang, and Kun Shang. "Brief Introduction of Promoting the Chinese Program For Exploring the Martian System." Proceedings of the International Astronomical Union 10, H16 (August 2012): 165. http://dx.doi.org/10.1017/s1743921314005201.
Full textAbstract:
AbstractFollowing the progress of Chinese deep space exploration step, since 2006 we started a Mars mission, Yinghuo-1, by join in the Phobos-Grunt mission of Russia. A satellite bus platform and onboard payloads as well as an innovative open-loop radio tracking system have been developed by mission team. Also, together with Russian and German colleagues, we developed a kind of in-beam tracking method for measuring the rotation and nutation of Phobos, and developed the 1st Phobos global gravity field for the mission. We are promoting the Chinese new mission for Mars exploration. Although the joint YH-1 & Phobos-Grunt mission failed, the new techniques and knowledge developed by mission teams may benifit the future missions. In fact, the open-loop technique have been applied into lunar and other planetary missions, and the method in developing Phobos global gravity field will be used in the study of Rosetta mission and future Chinese mission for small body.
40
Sriwahyuni, Teresa Lina. "Perubahan Paradigma Misi dan Kesaksian Keluarga Kristiani di Tengah Fenomena Misi Inter Gentes." Lux et Sal 1, no. 2 (April 18, 2021): 105–16. http://dx.doi.org/10.57079/lux.v1i2.16.
Full textAbstract:
The Second Vatican Council certainly let some fresh air into the Church. One of the most important points is the new paradigm of the Church mission. There is a fundamental shift from the mission of the Church (missio ecclesiae) to the mission of God (missio Dei). Furhermore, the switch of the paradigm is accompanied by the change of the mssion context, from the mission to the nations (ad gentes) to the mission among nations (inter gentes). In this new perspective, mission is not only about going to a far away country, but also to our closest environment. Therefore, everyone, including the family, is called to be a missionary.
41
Tembo, Dorothy. "Mission Rivalries, Conflicts, and the Construction of Protestant Christian Identities in Colonial Malawi." International Bulletin of Mission Research 48, no. 2 (April 2024): 262–76. http://dx.doi.org/10.1177/23969393231182440.
Full textAbstract:
This article delves into the historical background of mission work in colonial Malawi, specifically focusing on the crucial link between mission boundaries and the development of Christian and ethnic identities. The study examines the collaboration and conflicts that arose among missions due to overlapping spheres of influence and territories. It highlights the extent of cooperation between the Livingstonia Mission, Dutch Reformed Church Missions, and other missions operating under the Federated Board of Nyasaland Mission. In particular, the article will discuss the extent to which missionary boundaries affected the self-understanding of Christians and other ethnic groups and how they were expressed in the communities in which they lived. It is argued that Christian identity in colonial Malawi was a by-product of mission rivalries, which manifested in boundary disputes.
42
Saunders, Mark, Wayne Richie, John Rogers, and Arlene Moore. "Predicting mission success in small satellite missions." Acta Astronautica 52, no. 2-6 (January 2003): 361–70. http://dx.doi.org/10.1016/s0094-5765(02)00176-5.
Full text
43
Vogelaar, Ad L. W., and Eric-Hans Kramer. "Mission Command in Dutch Peace Support Missions." Armed Forces & Society 30, no. 3 (April 2004): 409–31. http://dx.doi.org/10.1177/0095327x0403000305.
Full text
44
Perlman, Susan. "Eschatology and Mission: A Jewish Missions Perspective." International Bulletin of Missionary Research 33, no. 3 (July 2009): 124–28. http://dx.doi.org/10.1177/239693930903300305.
Full text
45
Sharkey, Heather J. "The Mission of Social Sciences and Missions." Social Sciences and Missions 37, no. 1-2 (June 12, 2024): 5–27. http://dx.doi.org/10.1163/18748945-bja10093.
Full textAbstract:
Abstract This article assesses the “mission” of the journal Social Sciences and Missions as it approaches its twentieth anniversary, starting from its origins as a forum for interdisciplinary study of colonial-era Christian missions, especially in Africa. It surveys major debates that the journal has followed regarding gender, migration, and more. It reflects on its revised manifesto of 2021, committing to the study of missions as neither a “theological category” nor exclusively Christian phenomenon “but rather [as] a type of social action” and mode of “religious intervention in social space.” Building on this history, this article argues, the journal should critically question the nature of religion and the “religious;” cover non-Christian topics more fully; and encompass organizations that may not be recognizably “faith based.” Broader comparative focus will sharpen the journal’s focus on missions as movements that have aimed to channel and promote social change, often with far-reaching and ambiguous consequences.
46
Keryapi, Donald Steven. "Rekonsiliasi sebagai Paradigma Misi Trinitarian Inkarnasional dan Konstruksinya pada Ruang Publik." SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 4, no. 1 (July 1, 2021): 37–46. http://dx.doi.org/10.47166/sot.v4i1.36.
Full textAbstract:
this study aims to reveal how the concept of Missio Dei as reconciliation in the trinity-incarnational mission paradigm and construct the form of mission Dei as reconciliation in the public sphere. The research method used is a qualitative research method through the Literature Research approach whose research results are obtained through reading various literature on the mission and practice of reconciliation. This research reveals that Missio Dei is a mission carried out by the Triune God so that humans can reunite in the fellowship of the Triune God through reconciliation through the incarnation of the Word, namely Jesus Christ. Missio Dei as this reconciliation forms the format of the mission as reconciliation between individuals/groups based on the trinitarian-incarnational framework and is constructed through a construction circle approach that starts with open relationships and ends with risky actions. The conclusion is that mission Dei as reconciliation is an alternative in the context of today's mission.
Abstrak
Penelitian ini bertujuan untuk mengungkapkan bagaimana konsep Missio Dei sebagai rekonsiliasi dalam paradigma misi trinitas-inakrnasional dan mengkonstruksikan bentuk mission Dei sebagai rekonsiliasi dalam ruang public. Metode penelitian yang dipakai ialah metode penelitian kualitatif melalui pendekatan Literatur Research yang hasil penelitiannya didapat melalui pembacaan berbagai literatur tentang misi dan praktik rekonsiliasi. Penelitian ini mengungkapakan bahwa Missio Dei adalah misi yang dilakukan oleh Alah Tritunggal agar manusia dapat bersekutu kembali dalam persekutuan Allah Tritunggal melalui rekonsiliasi yang dilakukan melalui inkarnasi sang Firman yaitu Yesus Kristus. Missio Dei sebagai rekonsiliasi ini membentuk format misi sebagai rekonsiliasi antar setiap pribadi/kelompok berdasarkan kerangka trinitarian-inkarnasional dan dikonstruksikan melalalui pendekatan lingkaran konstruksi yang dimulai dari hubungan terbuka yang diakhiri dengan tindakan beresiko. Kesimpulan yang didapat ialah bahwa mission Dei sebagai rekonsiliasi merupakan alternatif dalam konteks misi masa kini.
47
Sun, Chloe. "Ruth and Esther: Negotiable space in Christopher Wright’s The Mission of God?" Missiology: An International Review 46, no. 2 (November 10, 2017): 150–61. http://dx.doi.org/10.1177/0091829617737501.
Full textAbstract:
In the volume entitled The Mission of God, author Christopher J.H. Wright (2006) endeavors to search for a missional hermeneutic that unlocks the Bible’s grand narrative. The book’s comprehensiveness and extensiveness would be difficult to match in years to come. However, the books of Ruth and Esther are notably overlooked and mentioned only in passing. This glaring omission implies an insignificance and irrelevance of the two books in contributing to the hermeneutic of missions. Should these two books be included or excluded in the grand narrative of the mission of God? This paper positions Ruth and Esther at an indispensable place in a missional hermeneutic that nuances the intricacies of the Abrahamic covenant, the diaspora, and gender in God’s grand narrative.
48
Zenk, Leslie R., and Karen Seashore Louis. "Mission as Metaphor: Reconceptualizing how Leaders Utilize Institutional Mission." Teachers College Record: The Voice of Scholarship in Education 120, no. 9 (September 2018): 1–34. http://dx.doi.org/10.1177/016146811812000907.
Full textAbstract:
Background/Context Institutional missions serve many purposes within universities, but most studies focus on how mission points to direction, guidelines, or priorities. However, organizational missions have been shown to have other functions such as instructing members about actions or behaviors that are acceptable. This paper therefore examines texts for evidence of how respondents’ ideas about mission go beyond just a statement of direction or priorities. Purpose/Objective/Research Question/Focus of Study To consider the use of metaphor in describing institutional mission, the following research questions were examined: 1. How are metaphors used to describe institutional mission? 2. What function(s) is the discourse around institutional mission being used to serve? Research Design The study is a discourse analysis of written texts and interview transcripts as part of a qualitative, comparative case study of six master's-granting institutions that are campuses within one state's public university system. Data Collection and Analysis Interviews were conducted with 36 university leaders including chief academic officers, deans, department chairs, and faculty members including at least one: (a) member of the institution's body of collegiate deans, (b) department chair and/or collegiate dean directly involved in decision making, and (c) current and/or previous president of the faculty governance body. Qualitative data analysis was conducted using an iterative data analysis method drawing from grounded theory and constant comparative analysis. Following qualitative analysis, a subsequent word count was conducted to determine the extent to which the metaphors were used. Conclusions/Recommendations Results suggest mission is a socially constructed phenomenon with a variety of different functions revealed through metaphor that engage different audiences and are closely tied to institutional context and purpose. Metaphors of mission articulated by respondents include mission as: (a) symbolic unity, (b) boundary object, (c) tool, (d) cage, (e) metamorphosis, (f) cultural artifact, (g) motivator, (h) authoritative text, (i) transaction, and (j) treaty document. Understanding the complexities of institutional mission suggests a need to reconsider it and the ways in which leaders engage with their institutional missions.
49
Schuster, Jürgen. "Karl Hartenstein." Mission Studies 19, no. 1 (2002): 53–79. http://dx.doi.org/10.1163/157338302x00053.
Full textAbstract:
AbstractThis article is a study of the life of Karl Hartenstein (1894-1952) and his contribution to world mission. Three contributions of Hartenstein to mission theology are outlined, focusing on Hartenstein's approach to (1) the theology of religions and the missio Dei (missio), (2) ecumenism (unio), and (3) eschatology and suffering (passio). In the first place, Hartenstein's contribution to the theology of religions and the development of the idea of missio Dei was considerable. Regarding the former, his understanding of religions began with Barth's rejection of religion as unbelief, but was later modified to take, like Kraemer, a more dialectical stance in that religion was viewed both as a human attempt at self-salvation and as the human quest for divine salvation. Regarding the latter, Hartenstein coined the term in 1934. The expression shifted the emphasis away from an activist, church-centered understanding of mission to one that saw mission primarily as the action of God. But, unlike later developments of this theology, his understanding of the relationship between the missio Dei and the missio ecclesiae was always one of a close relationship. Second, Hartenstein was a strong supporter of the ecumenical unity of the church. His participation in Amsterdam in 1948 and his efforts to rebuild fellowship with the European churches after World War II must be seen together with the rejection of German nationalism through his strong support of the Confessing Church. Third, for Hartenstein the salvation-historical understanding of biblical theology was the key element for understanding mission. "Mission with a focus on the end" provided not only a correct understanding of mission, motivation for mission, and readiness for suffering; it also clarified the relationship between the missio Dei and the missio ecclesiae.
50
Bangura, Joseph Bosco. "Reverse Mission? Missio Dei and the Spread of African Pentecostalism in the West." Ecclesiology 16, no. 3 (October 12, 2020): 379–99. http://dx.doi.org/10.1163/17455316-bja10004.
Full textAbstract:
Abstract Although mission is no longer a linear stream that flows from North to South, rarely are Southern missionaries in the West construed as participants in God’s mission. Using the concept of missio Dei, this article contests the claim that Southern missionaries in the West are engaged in reverse mission. Beginning with a brief overview of the missio Dei concept, it discusses the meaning, uses and limitations of the various models of reverse mission. Assessing the spread of African Pentecostalism in the West, it contends that mission cannot be reversed if it is of God. The article concludes that mission is a continuum of what God has done in Christ for the oikos throughout the ages, to which humans are privileged participants.