Gotowa bibliografia na temat „Christian Mission”

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.

"This paper will focus on the specific roles that the diaspora orthodox Christian can play in mission and evangelism today. The main objective is to bring into the attention, and especially from a missiological point of view, the fact that the diaspora Christians can have an active role to play in the mission of the church. The active Orthodox Church missions has been understand to mean overseas mission and especially in Africa, Asia and in the Albania. However, in the course of the orthodox Christian migration history, there has been missiological connection between the diaspora Christians in the hosting countries and their respective home countries. The focus of this paper is on this missiological connection and how it can translate to an active role of the involved Christians to the mission of the church in Africa. The paper tracks the mission praxis of the diaspora Christians in Africa and beyond. Keywords: roles, diaspora Christians, mission and evangelism, philanthropic works, diakonia, witness. "

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.

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.

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.

Abstract This article considers implications of the IAMS 15th Assembly theme “Powers, Inequalities, and Vulnerabilities: Mission in a Wounded World.” After describing the theme’s origins and reflecting on wounds and woundedness in Christian mission, it develops a framework to consider missiology shaped by the theme, that is, when prioritizing mission as constituted by its setting in a wounded world shaped by powers, inequalities, and vulnerabilities. After presenting that framework, which features the medical terms triage, diagnosis, therapy, and prophylaxis, it offers brief and tentative missiological discernment of the present moment, highlighting, besides climate change, 1) rampant religious disaffiliation among onetime Christians and 2) intra-Christian polarization and divisions as particularly urgent priorities for missional engagement and contemporary mission studies.

AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.

The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians.

This research aims to describe the importance of using or exploiting technology in carrying out the mission of today's church. Contemporary Christian mission cannot be accomplished by itself, even ignoring the importance of technology in it. Based on an investigation using the library research method, this research found that the role of technology in today's Christian Mission is vital and cannot be ignored. However, the use of technology in the context of Christian Missions must also pay attention to Christian ethical principles and consider the consequences of unethical use of technology. With the right strategy and adequate development of technological skills, technology can be an effective tool to assist Christian Missions in sharing the message of God's truth and love.

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.

This thesis offers a re-examination of the range of evidence pertaining to the ecclesiastical history of the Pictish kingdom of Fortriu from conversion to the early eighth century. The testimony of the main historical sources is examined critically, with particular attention to the ramifications for Adomnán’s Vita Columbae and Bede’s Historia Ecclesiastica Gentis Anglorum as sources for this period of Pictish history. it is argued that the former text contains two distinct and significantly different views of the place of Iona in Pictish ecclesiastical culture in this period, and that both texts, taken together, may be interpreted as showing that in the last quarter of the seventh century such views underwent marked change that corresponded with contemporary changes in Iona’s relationship with the Verturian kings. An array of evidence is put forward to show that the Christianisation of Fortriu is likely to have begun in the late fifth century as a result of contact with British Christians south of the Forth, and that Iona’s role in this process was exaggerated in the source material upon which Adomnán and Bede depended for information. Evidence from medieval hagiography and church dedications is employed to suggest that Columban activity in Fortriu in the sixth and seventh centuries was limited as compared to the work of native churchmen with not demonstrable ties to Iona. The basis of Northumbrian claims after 664 to ecclesiastical jurisdiction in northern Britain is explored, and the likelihood that there were meaningful Anglian influences on Verturian ecclesiastical culture in this period is also discussed. The period of ‘Columban ascendancy’ in Fortriu alluded to by Bede is assigned here to the early eighth century and is envisioned as having been linked to the establishment of ‘Verturian hegemony’ in Pictavia.

Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country.
AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.

The article notes that with the beginning of Russia's military aggression and its insidious attack on Ukraine on February 24, 2022, we have new accents in our approaches to understanding the phenomenon of happiness. Ukrainian churches and religious organizations have given a proper assessment of the war waged by Russia against Ukraine. At the same time, solving the problem of happiness is not relevant and, in general, characteristic of the Christian tradition, in which the category of holiness is analogous to the perception of the happy way of life of the individual. In this article, the author compares the concepts of happiness and holiness through the phenomena of holiday, sin. The author considers new theological approaches to understanding "social" and "collective" sin. Understanding holiness as the ability to overcome suffering, to affect, allows us to distinguish two types, ascetic and corporeal. Holiness as a life-affirming principle (ability to live) is reflected in the phenomenon of the folk type of holiness, the origin of which is attributed to the seventeenth - nineteenth centuries, associated with the active process of desacralization of all spheres of life. Modern theologians speak of the need for a positive, optimistic perception of the surrounding reality in order to fulfill the individual mission of Orthodox believers, linking the implementation of this mission with the acquisition of a special state of holiness. There is a "theology of earthly realities" that overcomes the gap between the sacred and the secular, postulates the need for a conscious faith that loves the world and makes people happy. Key words: holiness, holiday, folly, sin, happiness

Abstract The Earth-Moon system is constantly bombarded by meteoroids of different sizes. They are fragments of asteroids, comets, and major celestial bodies which provide information about the formation and evolution of the Solar System. Meteor showers have been studied for at least 50 years to construct Solar System meteoroid models which can be exploited to understand the spatial distribution of objects near the Earth-Moon system, to predict the degradation of spaceborne equipment, and to forecast large impact on Earth [1]. These models have been constructed by performing Earth-based observations of meteor showers and lunar flashes due to meteoroid impacts. As Earth-based observations are limited by geometrical, illumination, and meteorological constraints, a Moon-orbiting observatory could increase the quality and quantities of meteoroid impact detection to improve current meteoroid models. To answer these questions, the Lunar Meteoroid Impacts Observer (LUMIO) mission has been designed and is currently in development under ESA funding [2]. LUMIO is a CubeSat mission to a halo orbit at Earth-Moon L2 that shall observe, quantify, and characterize meteoroid impacts on the Lunar farside by detecting their flashes, complementing Earth-based observations on the Lunar nearside, to provide global information on the Lunar Meteoroid Environment and contribute to Lunar Situational Awareness [3, 4]. The LUMIO mission foresees two modes during its operative phase [5]: the Science Cycle and the Navigation & Engineering Cycle. The former lasts approximately 14 days and occurs when the Moon far side has the optimal illumination to perform flash detection (i.e., half of the Moon is not illuminated). The latter is defined as the complementary of the Science Cycle. During the Navigation & Engineering Cycle, the CubeSats cannot carry out scientific observations and performs reaction wheel desaturation, communication with the Earth, station-keeping, and technological demonstration. The technological demonstration performed by LUMIO is the Optical Navigation Experiment (ONX) [6]. The ONX aims at proving the feasibility of CubeSats to autonomously navigate in the cislunar environment without communication with the ground by exploiting images of the Moon. Indeed, the spacecraft-Moon range is computed by determining the apparent size of the Moon in the image [7, 8]. This piece of information is then provided to the navigation filter to determine the spacecraft state [6]. The computation of the spacecraft-Moon range is determined by the image processing (IP) algorithm which determines the Moon limb location in the image at subpixel precision [9] and estimates the spacecraft-Moon range with a non-iterative method [10]. To make the algorithm robust to possible outliers in the limb location points, the RANSAC algorithm is used [11]. This IP pipeline provides position measurements to the navigation filter by exploiting attitude information from the ADCS subsystem. The navigation filter is an Extended Kalman Filter (EKF) in ECI J2000 taking into account the Moon and Earth gravitational attraction and the Sun third-body perturbation. This work presents the current status of the ONX by focusing on the image processing (IP) algorithm, the navigation filter, and the expected results during the experiment. Acknowledgment This work has been conducted under ESA Contract No. 4000139301/22/NL/AS within the General Support Technology Programme (GSTP) through the support of the national delegations of Italy (ASI) and Norway (NOSA). The authors would like to acknowledge the members of the LUMIO team for their support and the ESA experts for reviewing the Phases 0 and A design. References [1] Z. Ceplecha, J. Borovička, W. G. Elford, D. O. ReVelle, R. L. Hawkes, V. Porubčan, and M. Šimek. Meteor phenomena and bodies. Space Science Reviews, 84(3):327–471, 1998. doi: 10.1023/A:1005069928850. [2] A. Cervone, F. Topputo, S. Speretta, A. Menicucci, E. Turan, P. Di Lizia, M. Massari, V. Franzese, C. Giordano, G. Merisio, D. Labate, G. Pilato, E. Costa, E. Bertels, A. Thorvaldsen, A. Kukharenka, J. Vennekens, and R. Walker. LUMIO: A CubeSat for observing and characterizing micro-meteoroid impacts on the Lunar far side. Acta Astronautica, 195:309–317, 2022. doi: 10.1016/j.actaastro.2022.03.032. [3] F. Topputo, G. Merisio, V. Franzese, C. Giordano, M. Massari, G. Pilato, D. Labate, A. Cervone, S. Speretta, A. Menicucci, E. Turan, E. Bertels, J. Vennekens, R. Walker, and D. Koschny. Meteoroids detection with the LUMIO lunar CubeSat. Icarus, 389:115213, 2023. doi: 10.1016/j.icarus.2022.115213. [4] G. Merisio and F. Topputo. Present-day model of lunar meteoroids and their impact flashes for LUMIO mission. Icarus, 389:115180, 2023. doi: 10.1016/j.icarus.2022.115180. [5] A. M. Cipriano, D. A. Dei Tos, and F. Topputo. Orbit design for LUMIO: The lunar meteoroid impacts observer. Frontiers in Astronomy and Space Sciences, 5:29, 2018. doi: 10.3389/fs-pas.2018.00029. [6] V. Franzese, P. Di Lizia, and F. Topputo. Autonomous optical navigation for the lunar meteoroid impacts observer. Journal of Guidance, Control, and Dynamics, 42(7):1579–1586, 2019. doi: 10.2514/1.G003999. [7] D. Mortari, C. N. D’Souza, and R. Zanetti. Image processing of illuminated ellipsoid. Journal of Spacecraft and Rockets, 53(3):448–456, 2016. doi: 10.2514/1.A33342. [8] J. A. Christian. Optical navigation using planet’s centroid and apparent diameter in image. Journal of guidance, control, and dynamics, 38(2):192–204, 2015. doi: 10.2514/1.G000872. [9] J. A. Christian. Accurate planetary limb localization for image-based spacecraft navigation. Journal of Spacecraft and Rockets, 54(3):708–730, 2017. doi: 10.2514/1.A33692. [10] John A Christian and Shane B Robinson. Noniterative Horizon-Based optical navigation by Cholesky factorization. Journal of Guidance, Control, and Dynamics, 39(12):2757–2765, 2016. doi: 10.2514/1.G000539. [11] R. Hartley and A. Zisserman. Multiple view geometry in computer vision. Cambridge university press, 2003.

The Pacific Earthquake Engineering Research Center (PEER) is a multi-institutional research and education center with headquarters at the University of California, Berkeley. PEER’s mission is to (1) develop, validate, and disseminate performance-based engineering (PBE) technologies for buildings and infrastructure networks subjected to earthquakes and other natural hazards, with the goal of achieving community resilience; and (2) equip the earthquake engineering and other extreme-event communities with new tools. This report presents the activities of the Center over the period of July 1, 2018 to June 30, 2020. PEER staff, in particular Grace Kang, Erika Donald, Claire Johnson, Christina Bodnar-Anderson, Arpit Nema and Zulema Lara, helped in preparation of this report.

The Pacific Earthquake Engineering Research Center (PEER) is a multi-institutional research and education center with headquarters at the University of California, Berkeley. PEER’s mission is to (1) develop, validate, and disseminate performance-based engineering (PBE) technologies for buildings and infrastructure networks subjected to earthquakes and other natural hazards, with the goal of achieving community resilience; and (2) equip the earthquake engineering and other extreme-event communities with the 21st -century tools that define the current digital revolution. This reports presents the activities of the Center over the period of July 1, 2017 to June 30, 2018. PEER staff, in particular Grace Kang, Erika Donald, Claire Johnson, Christina Bodnar-Anderson, and Zulema Lara, helped in preparation of this report. Key activities of the past academic year include the following: -Continuation of major projects such as Tall Building Initiative (TBI) and Next Generation Attenuation (NGA) projects, and start of work on the major project funded by the California Earthquake Authority (CEA). The TBI was completed in 2017, and NGA projects are nearing completion soon. -Addition of University of Nevada, Reno (UNR) as a core institution. -Re-establishment of the PEER Research Committee. -Issuing a Request for Proposal (RFP) from TSRP funds and funding 17 projects as a result of this RFP. Together with the ongoing projects, the total number of projects funded in 2017 is 24. -Organization of several workshops focused on Liquefaction, Structural Health Monitoring (SHM), High-Performance Computing (HPC), Bridge Component Fragility Development, Physics-Based Ground Motions, Hybrid Simulation, and Research Needs for Resilient Buildings. -Rollout of TBI seminars and HayWired activities as part of outreach. -Conducting a blind prediction contest with robust participation and instructive findings on current modeling approaches. -Organization of the PEER Annual Meeting with participation of 240 attendees -Continuing participation in board of directors of international organizations such as Global Alliance of Disaster Research Institutes (GADRI) and International Laboratory of Earthquake Engineering (ILEE). Going forward, PEER aims to hold more focused workshops, form new committees, and draw on existing resources and experience on PBE to systematically move towards Resilient Design for Extreme Events (RDEE).