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Journal articles on the topic 'Adventus'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Lambrecht, Ulrich. "Joachim Lehnen, Adventus principis." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung 116, no. 1 (August 1, 1999): 585–87. http://dx.doi.org/10.7767/zrgra.1999.116.1.585.

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2

Borzsák, István. "„POGÁNY ” ADVENTUS — KERESZTÉNY ÁDVENT." Antik Tanulmányok 44, no. 1-2 (November 1, 2000): 91–100. http://dx.doi.org/10.1556/anttan.44.2000.1-2.8.

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3

Rankov, N. B. "M. Oclatinius Adventus in Britain." Britannia 18 (1987): 243. http://dx.doi.org/10.2307/526449.

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4

Saucier, Catherine. "ACCLAIMING ADVENT AND ADVENTUS IN JOHANNES BRASSART’S MOTET FOR FREDERICK III." Early Music History 27 (October 2008): 137–80. http://dx.doi.org/10.1017/s0261127908000302.

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5

Benskin, Michael. "Bede's Frisians and the Adventus Saxonum." NOWELE Volume 41 (October 2002) 41 (October 1, 2002): 91–97. http://dx.doi.org/10.1075/nowele.41.07ben.

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6

Ross, Alan J. "Envisioning Adventus: Ammianus between Panegyric and Polemic." Journal of Late Antiquity 14, no. 1 (2021): 97–116. http://dx.doi.org/10.1353/jla.2021.0006.

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7

Twyman, Susan. "Papal Adventus at Rome in the Twelfth Century." Historical Research 69, no. 170 (October 1, 1996): 233–53. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01856.x.

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AbstractThe vitae of the 12th-century popes and other literary sources contain references to reception ceremonies performed to honour a pope arriving at Rome. For the papacy these events were a part of its imitatio imperii, a conscious imitation of the antique imperial ceremony of adventus, and an opportunity for the Romans to express their consent to papal rule. But detailed investigation reveals the hitherto unnoticed fact that these ceremonies almost invariably occurred at times of transition and upheaval such as when a papal election had been disrupted or contested, or after popular rebellion against papal rule. Under such circumstances adventus was performed as part of the process of reconciliation between the pope and the Romans.

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8

Woolf, Alex. "Adventus, Patrocinium, and the Urban Landscape in Late Roman Britain." Theoretical Roman Archaeology Journal, no. 1993 (April 16, 1999): 33. http://dx.doi.org/10.16995/trac1993_33_47.

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9

INOUE, Koichi. "The Adventus Ceremony of the Image of Edessa and Imperial Legitimacy." Orient 41 (2006): 21–40. http://dx.doi.org/10.5356/orient.41.21.

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10

Popovic, Svetlana. "The monastery entrance: Adventus and path to salvation: With 10 illustrations." Zbornik radova Vizantoloskog instituta, no. 54 (2017): 7–40. http://dx.doi.org/10.2298/zrvi1754007p.

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This paper deals with monastic entrance as the liminal architectural element facilitating a transition between outer - lay and inner - sacred worlds. It examines the architectural design and spatial position of the monastery entrance as an articulation of its multiple functions, which apparently crystallized over a long period of time. By the eleventh century the function of a monastic entrance emerged into a codified model that included multiple activities. These undertakings necessitated a further elaboration of its architectural setting including visually recognizable symbolic and prophylactic elements. Symbolically charged visual content of an entrance communicated the messages to both lay people and the monks. For outsiders holy images displayed in the monastic entrance designated the abode for people who live under the protection of celestial beings. At the same time, for insiders (monks and nuns), they had multiple meanings both apotropaic and eschatological signifying an adventus into the other-world, which may open a path to salvation.

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11

Cassidy, R. "Adventus Vicecomitum and the Financial Crisis of Henry III's Reign, 1250-1272." English Historical Review CXXVI, no. 520 (June 1, 2011): 614–27. http://dx.doi.org/10.1093/ehr/cer145.

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12

Miller, Maureen C. "The Florentine Bishop’s Ritual Entry and the Origins of the Medieval Episcopal Adventus." Revue d'Histoire Ecclésiastique 98, no. 1-2 (June 2003): 5–28. http://dx.doi.org/10.1484/j.rhe.3.41.

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13

Mensa i Valls, Jaume. "VILANOVA, Arnau de (2014). Tractatus de tempore adventus Antichristi. Ipsius et aliorum scripta coaeva." Enrahonar. Quaderns de filosofia 54 (March 2, 2015): 161. http://dx.doi.org/10.5565/rev/enrahonar.560.

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14

Buschmann, Arno. "Adventus. Studien zum herrschaftlichen Einzug in die Stadt, hg. v. Peter Johanek/ Angelika Lampen." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 132, no. 1 (August 1, 2015): 525–26. http://dx.doi.org/10.7767/zrgga-2015-0129.

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15

Kreitzer, Larry. "Sibylline Oracles 8, the Roman Imperial Adventus Coinage of Hadrian and the Apocalypse of John." Journal for the Study of the Pseudepigrapha 2, no. 4 (April 1989): 69–85. http://dx.doi.org/10.1177/095182078900200405.

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16

Sowerby, Richard. "Hengest and Horsa: the manipulation of history and myth from the adventus Saxonum to Historia Brittonum." Nottingham Medieval Studies 51 (January 2007): 1–19. http://dx.doi.org/10.1484/j.nms.3.405.

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17

Greschat, Katharina. "“When the Saints Go Marching in”. Gregory of Tours and his domestic Oratory." Archiv für Religionsgeschichte 18-19, no. 1 (September 26, 2017): 157–70. http://dx.doi.org/10.1515/arege-2016-0009.

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Abstract In the Glory to the Confessors 20 Gregory of Tours describes how he establishes an oratory for the veneration of the relics of Martin of Tours, Julian of Brioude, Saturninus of Toulouse, and Illidius of Clermont in his own house. This paper will show that Gregory does not only establish his personal relic cult in honor of members of his family or their patron saints to promote his family and himself, but that he uses elements of the Roman domestic cult together with the ceremonies of dedication and adventus of the saints in order to demonstrate that he is the rightful bishop of Tours and a powerful aristocratic leader of his civitas.

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18

Kneafsey, Maria. "Adventus: Conceptualising Boundary Space in the Art and Text of Early Imperial to Late Antique Rome." Theoretical Roman Archaeology Journal, no. 2015 (March 16, 2016): 153. http://dx.doi.org/10.16995/trac2015_153_163.

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19

Anufrieva, Anastasia. "Nobles Meet a Ruler: Descriptions of the Acts of Adventus Domini in the Works of the Ottonian Historiographers." ISTORIYA 11, no. 6 (92) (2020): 0. http://dx.doi.org/10.18254/s207987840010563-8.

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20

Nestola, Paola. "“Dominará de mar a mar, desde o rio até às extremidades da terra”. Tópicos da comunicação do poder religioso nos testemunhos escritos e visuais luso-brasileiros (séc. XVI-XVIII)." Revista de História da Sociedade e da Cultura 16 (December 30, 2016): 111–36. http://dx.doi.org/10.14195/1645-2259_16_6.

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O estudo visa considerar alguns tópicos da comunicação do poder religioso através das entradas dos bispos portugueses para tomarem posse da diocese, baseando-se sobre novos exemplos analíticos e oferecendo uma leitura iconológica dos documentos visuais disponíveis. Organizadas com renovada magnificência entre a segunda metade do século XVI e a primeira metade do XVIII, as cerimónias de adventus novi episcopi constituíram um momento de encontro político-sócio-cultural que caracterizou a história de Portugal e dos territórios da América portuguesa na Época pós-tridentina, assim como do orbe católico. Nesses dispersos territórios além do caminho via terra, também a travessia pelo oceano podia ser um espaço que contribuía para definir o munus do neo-consagrado, antecipando e distinguindo o seu serviço como bispo das conquistas ultramarinas.https://doi.org/10.14195/1645-2259_16_6

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21

Maciejewski, Jacek. "Nudo pede intrat urbem: Research on the Adventus of a Medieval Bishop through the First Half of the Twelfth Century." Viator 41, no. 1 (January 2010): 89–100. http://dx.doi.org/10.1484/j.viator.1.100568.

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22

Roddy, Kevin. "« Politics and Religion in late Antiquity: The Roman Imperial Adventus Ceremony and the Christian Myth of the Harrowing of Hell »." Apocrypha 11 (January 2001): 147–80. http://dx.doi.org/10.1484/j.apocra.2.300750.

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23

Fuenmayor, Victor. "Lo que adviene al ser en ritmo." Revista VIS: Revista do Programa de Pós-Graduação em Arte 18, no. 1 (February 5, 2019): 1–20. http://dx.doi.org/10.26512/vis.v18i1.22643.

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En este ensayo filosófico, postulo que el ritmo no es solo cuestión del las artes sino también un elemento esencial para la investigación de la comunicación cultural en las ciencias humanas contemporáneas. Hago uso de una expresión antigua con raíz latina adventus para designar la aventura, el adviento, la venida de algo que llega con los significantes artísticos. A la continuación, trato de algunos tópicos relacionados con el ritmo, tales como, la rítmica de las imágenes, el ritmo y la función poética (JACOBSON, 1981), el cuerpo invisible que se hace visible, la idea de la dimensión invisible de la comunicación no verbal en las culturas, la profundidad emergente de un ser en ritmo, la rítmica anterior a los lenguajes: la cora semiótica (KRISTEVA, 1974), y aspectos de la escucha del ritmo. Al fin, concluyo que la ritmicidad es el principio conector entre lo biológico y lo simbólico de la vida.

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24

Van der Ploeg, Ghislaine Elisabeth, and Ghislaine Van der Ploeg. "The Sensory Experience of Caracalla’s Supplication at the Pergamene Asclepieion." Exchanges: The Interdisciplinary Research Journal 3, no. 2 (April 30, 2016): 185–98. http://dx.doi.org/10.31273/eirj.v3i2.133.

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An imperial visit to a city was a grand affair, from the emperor’s adventus, to sacrificing at local shrines, to the commemorative acts which followed. This article aims to examine the multi-sensory impact of an imperial visit to a sanctuary and the lasting effects of these supplications via the case study of Caracalla’s worship of Asclepius in Pergamum in AD 213-14. This visit was commemorated on a series of medallions struck shortly after the event, which depict the acts of the emperor as he moved through the city to the Asclepieion and from secular to sacred space. This article will bring new depth to the study of imperial and divine relations as well as address the issue that often events such as these were not as neat and as clean-cut as is sometimes imagined nowadays. This article will address the following questions: How does our understanding of an imperial visit and supplication change when the sensory nature of such an event is examined? And for what reason are the senses manipulated in these images?

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25

Battles, Paul. "Genesis A and the Anglo-Saxon ‘migration myth’." Anglo-Saxon England 29 (January 2000): 43–66. http://dx.doi.org/10.1017/s0263675100002404.

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In his study of Migration and Mythmaking in Anglo-Saxon England, Nicholas Howe has argued that the Anglo-Saxons regarded the ancestral migration from the Continent as ‘the founding and defining event of their culture’. He suggests that the adventus Saxonum gave the Germanic tribes in England a shared identity, and proved central to their historical, cultural and even theological self-definition. Howe investigates what he calls the Anglo-Saxon ‘migration myth’, which links the Germanic tribal migration to England with the Israelites’ exodus from Egypt, both being transmarine journeys from a land of spiritual bondage to one of spiritual salvation. Migration and Mythmaking in Anglo-Saxon England traces the development of this concept from Bede's Historia ecclesiastica to Wulfstan's Sermo Lupi, and discusses its function in the writings of Alcuin and Boniface, as well as in Old English poetry. Howe's elegant analysis succeeds in demonstrating the pervasiveness of migration as a cultural myth, that is, a story that endures in a people's memory because it speaks powerfully to their collective imagination.

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26

Şare Ağtürk, Tuna. "Myth and eponymy on the tetrarchic frieze from Nicomedia." Journal of Roman Archaeology 33 (2020): 417–31. http://dx.doi.org/10.1017/s1047759420001099.

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Situated at the NE corner of the Propontis, Nicomedia (modern İzmit) was a major urban centre throughout history. Since the ancient city is buried directly beneath the modern industrial Turkish one, little was known archaeologically until recently1 when a series of painted reliefs, part of a continuous marble frieze of which c.55 m in length have been uncovered, was discovered in the Çukurbağ district. They contain a remarkable combination of imperial, agonistic and mythological scenes.2 The depictions on the frieze, precious examples of tetrarchic art, shed light not only on the socio-political history of the Later Empire but also on the creation, self-identification and reception of a new tetrarchic capital.3 The marble frieze seems to have decorated an imperial complex dating to the late 3rd and early 4th c. when Nicomedia was Diocletian‘s administrative capital for the eastern Roman empire. Among the scenes on the frieze, the group of blocks representing an adventus with Diocletian and Maximian has been published in detail, and a monograph on the Diocletianic complex is under preparation. The present article will examine the mythological depictions on the frieze.

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27

W. Jankiewicz, Darius. "The Theological Necessity of the Investigative Judgment: Albion Ballenger and His Failed Quest to Subvert the Doctrine—Part I." Revista Theologika 35, no. 1 (July 27, 2020): 24–47. http://dx.doi.org/10.17162/rt.v35i1.1370.

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Throughout the history of Seventh-day Adventists, the investigative (or pre-advent) judgment has been one of the most controversial doctrines, challenged and questioned more than any other Adventist belief. This paper explores the reasons critics of Adventism, and particularly Albion Fox Ballenger, object to the doctrine of the investigative judgement. Ballenger was an ex-Adventist minister and one of the strongest critics of Adventist doctrine of the sanctuary during the first part of the 20th century. All other criticism of the doctrine, and particularly of the investigative judgment, go back to Ballenger. This paper is the first of a two-part series on the investigative judgment. The first part offers an abridged exposition of Ballenger’s soteriology and his critique of the investigative judgment doctrine. The second article will conclude with a theological analysis of the critique of the doctrine advanced by Ballenger and his evangelical followers in the context a broader understanding of Protestant soteriology.

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28

Christian, David D., and Kristi L. Perryman. "Adventures in Supervision: Implications for Supervision of Adventure Based Counseling." Journal of Creativity in Mental Health 13, no. 1 (September 27, 2017): 19–30. http://dx.doi.org/10.1080/15401383.2017.1345670.

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29

Eck, Werner. "The Bar Kokhba Revolt: The Roman Point of View." Journal of Roman Studies 89 (November 1999): 76–89. http://dx.doi.org/10.2307/300735.

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When in A.D. 130 Hadrian journeyed to Egypt through Judaea, the latter province seemed altogether peaceful and calm. The imperial coinage pronounced the adventus of the Emperor to be a cheerful and blessed event in much the same terms as in other parts of the Empire. Hardly anyone in the company of the Emperor could have guessed that a few years later a revolt would break out in this very province — a revolt which would cast a shadow over Hadrian's later years. The slogans on the Bar Kokhba coins proclaimed the ‘Freedom of Israel’ and ‘For the Freedom of Jerusalem’. The war which followed the uprising was cruel and heavy in losses for both sides.The scholarly debate over ‘The Bar Kokhba revolt and its consequences’ has intensified in recent decades. The papyrological finds in the Judaean Desert, the large-scale archaeological surveys resulting in the discovery of scores of ‘hiding places’ at different sites, and the evaluation of the coinage and the coin-hoards all extended our knowledge, but failed to create more unanimity regarding different aspects of the revolt — its causes, its course, and finally its result for the history of Judaism and for that of Rome. It can hardly come as a surprise to find that the point of view of the ‘modern beholder’ has played a significant role in the interpretation of events. Above all it has been maintained that the threat to Roman power constituted by the revolt has been grossly exaggerated. But this critique pays little heed to powerful evidence which comes from Rome itself and expresses its reaction to the revolt.

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30

De Clercq, Erik. "The next ten stories on antiviral drug discovery (part E): advents, advances, and adventures." Medicinal Research Reviews 31, no. 1 (December 13, 2010): 118–60. http://dx.doi.org/10.1002/med.20179.

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31

Chui-Shan Chow, Christie. "Guanxi and Gospel: Conversion to Seventh-day Adventism in Contemporary China." Social Sciences and Missions 26, no. 2-3 (2013): 167–98. http://dx.doi.org/10.1163/18748945-02603008.

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This article studies the symbiotic relationship between social networks and Christian conversion among some Seventh-day Adventists in contemporary China. Drawing on the Chinese Adventist testimonies, I argue that the longstanding kinship, friendship, and discipleship networks (guanxi 關係) are fundamental to the Adventist conversion process. This extensive web of human relationships helps sustain potential converts’ interest in Christianity, nurture their understanding of Adventism, and reinforce their efforts to cultivate a distinctive Christian selfhood and identity in Adventist terms. These relationships also give meaning to the Adventist congregational practices such as Sabbath observance and healthy lifestyle, insofar as the converts rely on the relational resources of the family and church for support. In addition to the positive connection between social mobility and conversion, these stories reveal the challenge of downward social mobility when the converts are confronted with the tension between adhering to Adventist doctrinal practices and pursuing higher education in secular institutions. Lastly, this study addresses the function of Christian publication in the conversion process. Through the publication of their conversion testimonies, the converts seek to make Adventism easily accessible to ordinary people by showing the relation between Adventist theology and the daily lives of Christians.

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32

Borzsák, István. "A bűbájos Virgilius." Antik Tanulmányok 47, no. 2 (December 1, 2003): 207–14. http://dx.doi.org/10.1556/anttan.47.2003.2.4.

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Amiképpen adventusnemcsak 'békés megérkezés'-t, hanem 'ellenséges felvonulás'-t is jelent, úgy különbséget kell tennünk az advenireige egyéb származékainak eltérő jelentésárnyalatai között. Így fejlődött az adventor-ból az angol adventurerés a francia aventurier.Micsoda különbség van az angol Adventés adventurerés a francia aventés aventureközött!

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33

Duerden, Mat D., Mark A. Widmer, Stacy T. Taniguchi, and J. Kelly McCoy. "Adventures in Identity Development: The Impact of Adventure Recreation on Adolescent Identity Development." Identity 9, no. 4 (December 30, 2009): 341–59. http://dx.doi.org/10.1080/15283480903422806.

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34

Butler, Jonathan M. "Seventh-Day Adventist Historiography: A Work in Progress." Church History 87, no. 1 (March 2018): 149–66. http://dx.doi.org/10.1017/s0009640718000811.

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In the past decade, Seventh-day Adventist (SDA) historiography has enjoyed an efflorescence that warrants the attention of church historians. Two notable books mark the surge of interest in Adventism and its prophet: one of them an extraordinary denominational history, Seeking a Sanctuary: Seventh-day Adventism and the American Dream, by Malcolm Bull and Keith Lockhart (1989; 2007); the other an excellent collection of essays, Ellen Harmon White: American Prophet, edited by Terrie Dopp Aamodt, Gary Land, and Ronald L. Numbers (2014). Both books remind church historians that Seventh-day Adventism deserves its due as one of America's original religions. Since 2005, however, a number of books have appeared that understandably have received less scrutiny. The Adventist Pioneer Series, in particular, produced by SDA scholars and published by SDA presses, has largely escaped the notice of the wider, non-SDA historical community. This is unfortunate. There is the inevitable unevenness among these volumes, and given their intent to serve a popular Adventist audience, there is also the predictable parochialism in them, in some more than others. Nevertheless, to date there are several books in the series, and no doubt more to follow, which should command serious scholarly interest. To make our way through this largely unfamiliar historiographical landscape calls for a little mapping. Most of these authors come from SDA backgrounds, whatever distance they have gone from them. It will be necessary, then, to reflect on the differences between a historian of Adventism and an Adventist historian, secular versus supernatural history, and apologists who rate scholarly notice and those who do not. It will be important as well to realize that there is no hard, unyielding line between these differences.

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35

De Clercq, Erik. "ChemInform Abstract: The Next Ten Stories on Antiviral Drug Discovery. Part E. Advents, Advances, and Adventures." ChemInform 42, no. 16 (March 24, 2011): no. http://dx.doi.org/10.1002/chin.201116244.

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36

Simanjuntak, Mangara Juara. "An Evaluation to the Historical Objection of The Seventh-Day Adventist Doctrine Of The Pre-Advent Investigative Judgment." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2050–64. http://dx.doi.org/10.35974/isc.v7i1.999.

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Introduction: The Seventh-day Adventist doctrine of the pre-advent investigative judgment has been attacked by some former Adventist members. Desmond Ford, one of the opponents, doubted the historical basis of the doctrine. He argued that Adventist’s distinctive doctrine highly relies upon and can merely be proven from E. G. White’s writings. He claimed that the Millerites and the early Sabbatarian Adventist did not teach this teaching. No references in their writings explained this doctrine. The purpose of this study is to present historical facts from the writings of Adventist pioneers as an evaluation to the objection. Methods: This qualitative study is a historical approach utilized documentary research method. From each development stage of the view, researcher employed the primary resource. The secondary resources only used to see current opinion about the subject. Results: From the historical facts, it is found that the teaching of the pre-advent investigative judgment has been taught before E. G. White wrote it. Some Millerites and early Sabbatarian Adventists employed several terms to express the concept, such as the typical Day of Atonement, breastplate of judgment, announcement of God’s judgment hour, scene of God’s, Christ’s parable of the wedding ceremony, judgment of the “house of God”, the term “Laodicea”, and God’s rewards either for salvation or punishment at the second coming of Christ. Thus, it is evident that before E. G. White wrote about the pre-advent investigative judgment, some Millerites and early Sabbatarian Adventists have already mentioned it in their writings. Discussion: The terms used by Millerites and Sabbatarian Adventists to describe the teaching of the pre-advent investigative judgment are important to prove that the doctrine is not merely derived from E. G. White. Further study of the concept of the pre advent judgment in the early, medieval, reformation, and modern period.

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37

Stoks, Gé. "Adventures In Het Moderne Vreemde Talenonderwijs." Computer-ondersteund talenonderwijs 33 (January 1, 1989): 47–53. http://dx.doi.org/10.1075/ttwia.33.07sto.

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An adventure is a new type of computer game which has become immensely popular in the course of the 1980s. This article is about the possible role of adventures in foreign language learning and teaching (FLL). First there is a brief explanation of what adventures are, the different types and the way communication within the game can take place in natural language. Examples are given for French, German and English. Adventures can play a role in FLL in several respects: -they stimulate discovery learning procedures -they encourage the use of certain reading strategies -they are suitable contexts for vocabulary learning -they can present contexts for communication. Moreover adventures can be looked upon as a new type of literary text, which learners can read as an alternative to a book (some adventures are known as interactive fiction). The article then presents a set of criteria for FLL: For advanced levels text adventures are more suitable than graphic ones from the point of view of language learning, because they present a rich language environment. Graphic ones may be more suitable for beginners. Adventures should accept a variety of syntactic patterns and provide adequate semantic analyses, so that the student gets appropriate feedback. A certain tolerance to spelling is needed, or easy correction options should be available. The program must show the student the type of language it accepts. Hint-files to help students when they get stuck are important and possibly an on-line glossary might be useful. The vocabulary used must not be too exotic and the plot not too complex. It is finally demonstrated that the Infocom adventure SHERLOCK meets these requirements to a large extent.

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38

BOYES, MIKE. "Outdoor adventure and successful ageing." Ageing and Society 33, no. 4 (April 17, 2012): 644–65. http://dx.doi.org/10.1017/s0144686x12000165.

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ABSTRACTThis article explores how outdoor adventure activities in a New Zealand community-based programme are experienced and understood as successful ageing strategies. Outdoor adventures are seen as positive leisure experiences that include challenging physical activity, social engagement and the natural environment. Using a sequential exploratory mixed-methods design, a combination of seven interviews and a survey (N=80) were conducted with a Third Age adventures group. The research outcomes confirmed the attraction of adventure for this cohort. Risk engagement and uncertainty were perceived as less important in favour of emotional, social and environmental engagement through fun, excitement and pleasure. The natural environment was considered integral and defining of the experience with the participants demonstrating a strong environmental ethos. Opportunities for building social capital were plentiful and well illustrated. The benefits of engagement for health, wellbeing and successful ageing are identified through the physical, social and psychological domains. The research supports adventure participation as a successful ageing strategy that is relatively low cost, community based, has many preventative health benefits, builds communities and embraces the environment.

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39

Schwartz, Robert C. "Advents." Anglican Theological Review 100, no. 3 (June 2018): 599. http://dx.doi.org/10.1177/000332861810000321.

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40

Álvares, Cristina. "Hergé dans la théorie des sphères." Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 55, no. 1 (June 26, 2019): 164–81. http://dx.doi.org/10.1075/rro.18022.alv.

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Abstract This paper aims at reading Hergé’s major work in the light of Sloterdijk’s theory of spheres and Agamben’s reflexions on adventure in order to examine the place and function of the island in the adventures of Tintin, a hero without insulation. Much attention is given to the boundery topology of adventure in our discussion of the ontological transitions (human, animal) taking place on the threshold between in and out and of their anthropogenetic significance. We defend that every adventure story is a variation on the anthropogenetic one, and that Hergé and Sloterdijk diverge on the matter of island and insulation.

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Wogu, Chigemezi-Nnadozie. "Constructs in Contexts: Models of Contextualizing Adventist Theology." International Bulletin of Mission Research 43, no. 2 (January 15, 2018): 146–58. http://dx.doi.org/10.1177/2396939318754759.

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As Seventh-day Adventism mirrors the global trends in world Christianity, the contextualization of its message has taken various forms, even as this formerly North American movement continues its global spread apace. It is therefore appropriate to ask in what ways Adventists have contextualized their message. Using a historico-contexual perspective, I analyze mainly academic works of Adventist theologians and missiologists that discuss ways Adventism has been adapted to a very broad audience.

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Schmitz-Esser, Romedio. "Friedrich III. und die Präsenthaltung des abwesenden Herrschers." Zeitschrift für Historische Forschung 46, no. 4 (October 1, 2019): 576–614. http://dx.doi.org/10.3790/zhf.46.4.575.

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Summary Frederick III and the Presence of the Absent Ruler This article takes as a point of departure the frequent use of Emperor Frederick III’s well-known motto „AEIOV“. It will examine this usage to direct closer scrutiny to the role that material culture played in the practice of rulership during the 15th century. It argues that the Emperor’s well-attested love for precious stones, relics and reliquiaries, for building projects, portraits, medals, and treasure pieces was central to his idea of rulership. Moving beyond the traditional view that only Frederick’s personal taste could explain his extensive love for precious items, and refuting the idea that the rise of the individual is the best master-narrative for understanding our sources, the article highlights the novelty of using material culture for establishing presence in the ruler’s often long absences. Cultural historians have emphasized the importance of ritual and performance for pre-modern rulership. Therefore, the king’s or emperor’s absence left a gap that objects could fill: In showing the ruler as St Christopher, naming his motto or showing his coat of arms, in bringing forward his clothes or the carriages the court had used in an adventus, the ruler’s presence was established, remembered, and promised for the future. In using the material culture of his time in this way, Frederick was able to mitigate one of the weak points in his dominion. Its relatively widespread, heterogeneous, and multicentral character necessarily prohibited him from being at all major centres of the Habsburg lands at the same time. Thus, Frederick initiated a new technique of rulership in absence that not only had its root in the wider cultural context of the late Middle Ages, where discourses of presence started to dominate nearly all aspects of society, but also marked the beginning of a development that led to the all-present portraiture of the early modern world. Understudied and almost unnoticed so far, this article brings a major aspect of pre-modern culture to the fore.

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Paolone, Anselmo R. "Empires, Rituals and Ceremonial Pedagogy, Old and New." Revista Española de Educación Comparada, no. 31 (June 29, 2018): 35. http://dx.doi.org/10.5944/reec.31.2018.21588.

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En el Imperio Romano, la función de crear parte de la cultura común necesaria para la ciudadanía, fue llevada a cabo por instituciones diferentes de lo que hoy llamamos «sistema escolar».Fue la sociedad antigua en su totalidad, a través de su vasto aparato ritual, la que proporcionó algo equivalente de lo que hoy llamamos «educación cívica».En el Imperio Romano universal, todos los ciudadanos eran educados por medio de esa «pedagogía ceremonial». Era una forma de educación colectiva, basada en símbolos y acciones para que los ciudadanos de las diversas identidades étnicas pudiesen «hablar» un lenguaje universal. Del mismo modo que la Iglesia Católica Romana (heredera de la universalidad del Imperio Romano) también ha utilizado el arte, la arquitectura, los rituales y los símbolos para educar a los fieles de todo el orbe.Hay un grupo de rituales romanos en particular (adventus, amburbium, lustrum), basados en majestuosas procesiones, cuyos vínculos con la educación de los ciudadanos son evidentes. El artículo explorará tales dimensiones educativas de los rituales, en lo que se cree que es una de sus formas supervivientes hoy, la procesión católica romana del santo patrón, la cual fue estudiada etnográficamente en un pueblo del centro de Italia.En Castelfiocco, un pueblo famoso por su campanilismo (fuerte sentimiento de pertenencia local), un sistema ritual basado en el culto a los santos, transmite a la población valores que sobreviven de un orden político más antiguo en el que el estado-nación moderno y global todavía no había aparecido. En este sistema tradicional, la dialéctica no es entre la localidad y la nación-estado, sino entre los miembros de la localidad y la universalidad de la Iglesia.La comprensión de algunos aspectos de tal dialéctica tradicional, y especialmente la comprensión de la forma en que se transmite a la población mediante rituales utilizados como pedagogía ceremonial, es de renovado interés en nuestra era de globalización.

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Bakrač, Vladimir, Danijela Vuković-Ćalasan, Predrag Živković, and Rade Šarović. "Adventists in Montenegro—From the Atheistic Psychosis of Socialism to the Post-socialist Individuation of Adventism." Religions 11, no. 5 (May 9, 2020): 233. http://dx.doi.org/10.3390/rel11050233.

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The process of converting individuals to a particular religious community is one of the issues addressed by the Sociology of Religion. In the post-socialist Montenegrin society, there have been research works related to dominant religious communities, the Orthodox, the Roman Catholic, and the Islamic, while science has shown no interest in small religious groups. The Adventist movement in Montenegro, although present for a long period of time, has failed to mobilise individuals for conversion to a greater extent. Therefore, this research aims to find out when, under what conditions and in what way the individuals in Montenegro, as a post-socialist state, chose Adventism as religious affiliation, what affected this process the most, and were there any specificities in that regard. This paper is a result of a survey conducted via an in-depth interview with 17 believers of the Adventist Church. The obtained results indicate several valuable data: most respondents accepted the Adventist movement in Montenegro in the early 1990s; they got first-hand knowledge of this religion from their friends or wider family members and relatives, a consistent interpretation of the Holy Bible is the main reason for conversion. A significant factor in the process of conversion to Adventism is early religious socialisation within a family.

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Sitarchuk, Roman Anatoliyovych. "The Political and Legal Aspect of the Relations between the Autocracy and the Adventists in the Context of the General Protestant Movement in the Second Half of the Nineteenth and First Years of the Twentieth Centuries." Ukrainian Religious Studies, no. 47 (June 3, 2008): 99–108. http://dx.doi.org/10.32420/2008.47.1952.

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The topic of the study is a component of modern scientific exploration that examines the role of the Seventh-day Adventist Church in building our multi-denominational society. In particular, the issue of determining the place and role of the Adventist Church in society and the state is important. However, today it is possible to unleash it only by summing up the accumulated experience in this field for the whole period of the history of Adventism in Ukraine. The problem of state-confessional relations is important, but it has not been given sufficient importance in terms of theoretical research, which sometimes leads to gross errors in the construction of these relations, which is not beneficial to society. Thus, it is interesting for us to experience the emergence of relations between the state and the Adventist faith in the Ukrainian lands that were part of the Russian Empire, since that is when the formation of the Adventist Church in the domestic territories began.

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Vance, Laura L. "DENOMINATIONALISM AND CHANGING GENDER IDEALS IN THE ADVENTIST REVIEW: AN EXAMINATION OF WEBER'S THEORY OF RELIGION OF THE DISPRIVILEGED CLASSES." Nova Religio 1, no. 1 (October 1, 1997): 50–71. http://dx.doi.org/10.1525/nr.1997.1.1.50.

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ABSTRACT: This article employs a content analysis of the Adventist Review to explore Seventh-day Adventist denominational change and concomitant delimitation of women's roles and expectations in the denomination. It uses Weber's theory of the religion of non-privileged classes in order to consider denominational change and attendant advocation of specific gender ideals and proscriptions for Adventist women. The paper finds that early in its history Adventism defined itself in opposition to secular society, and that in the context of this definition by distinction, Adventist women were encouraged to assume positions of public religious responsibility not available to them in secular society. Following the turn of the century and especially during the 1950s and 1960s, as Adventist culture adopted an accommodating response to other denominations and secular society, the Review promoted conventional secular notions of gender appropriate activity, relegating men to the "bread-winner" role and discouraging women from engaging in wage labor, or religious activity outside of the domestic sphere. As suggested by Weber's theory of religion of non-privileged classes, examination of the Adventist Review illustrates the way in which Adventist leadership shifted from advocating ideals inconsistent with those promulgated in the wider society, when Adventist culture most emphasized its distinction, only to later embrace secular expectations of gender when the denomination adopted a more accommodating response to other denominations and secular society.

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Sudana, I. Made Ari, and Made Sukana. "Penerapan Keselamatan Dan Kesehatan Kerja (K3) Di Daya Tarik Wisata Bali Treetop Adventure Park, Bedugul." JURNAL DESTINASI PARIWISATA 6, no. 2 (January 1, 2019): 224. http://dx.doi.org/10.24843/jdepar.2018.v06.i02.p04.

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Bali Treetop Adventure Park is a tourist attraction, which is located in the Eka Bali Botanical Garden, Candi Kuning, Tabanan Regency. This tourist attraction offers adventure activities or adventures that are above the altitude.This researchaims toknow the application of Workplace Safety and Health on adventure activities in the tourist attraction of Bali Treetop Adventure Park The data used in this research is the type of qualitative data, while the data source is primary data and secondary data. Data was collected byobservation, interview and literature study, and assisted by data analysis technique. The results show that the application ofWorkplace Safety and Health in this tourist attraction has been excellent. From the personal aspect, there is training for all the staf to improve their knowledge and skills in preventing and handling accidents, staf also asks for health conditions of tourists before attempting adventure rides, safety checks of the equipment and checking of the adventure rides is also conducted on a daily basis. From The insitutional aspect, company also divides the staf into different tasks so that stafcan focus on their work. Environmental conditions such as weather conditions are also considered, during bad weather conditions this adventure vehicle will be closed. Every package purchased by tourists include the cost of insurance, in case of an accident involving the tourists then all the medical expenses will be covered by the insurance. Keyword: Occupational Safety and Health ,Adventure Tourism, Bali Treetop Adventure Park

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Sitarchuk, Roman A. "From the history of the emergence and development of Adventism in the XIX century." Ukrainian Religious Studies, no. 39 (June 13, 2006): 103–12. http://dx.doi.org/10.32420/2006.39.1748.

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This article is about an early period in the history of Adventism as a future world-class denomination. The activity of the most famous theologian scientists whose works influenced the formation of the foundations of Adventist doctrine is depicted. The formation of the organizational structure of Adventists in North America, as well as in other continents, is being scrutinized.

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Filc, Dani. "Tintin and Corto Maltese." European Comic Art 13, no. 1 (March 1, 2020): 95–121. http://dx.doi.org/10.3167/eca.2020.130106.

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The Tintin and Corto Maltese series are among the most famous European adventure comics. The adventure genre – both in novels and comics – is deeply related to nineteenth-century colonialism. This article compares the ways in which colonialism and the relationship to the colonial Other appear in Hergé’s and Pratt’s creations, focusing on Tintin and Corto Maltese’s adventures in Africa and Latin America. The comparison between Tintin and Corto shows that although Hergé developed an ambivalent view of European colonialism, Eurocentrism is constant through all his work. Pratt’s Corto, in contrast, shows a more critical, though ambiguous, view of colonialism, and a more egalitarian, though also ambivalent, conceptualisation of the colonial Other.

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Maier, Veit, and Alexandra Budke. "Developing Geographical Narratives: Pupils Create Digital Text Adventures with Twine." European Journal of Investigation in Health, Psychology and Education 10, no. 4 (December 3, 2020): 1106–31. http://dx.doi.org/10.3390/ejihpe10040078.

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Applying geographical knowledge in new contexts is a creative and difficult task for school pupils. However, creating text adventures with the open-source tool Twine may be one way to apply geographic knowledge, but there is currently no research that confirms this. We attempted to determine how pupils in small groups constructed text adventures in geography lessons, focused on the topic “Tourism in Myanmar: threat or opportunity”. We recorded the construction processes of 14 pupils audibly, organized into six teams, and analyzed their games. We found that the different text adventure construction activities between the groups had minimal differences. The groups predominantly asked questions and expressed ideas that used meta-conversation for organization and used agreements. These and other text adventure construction activities can help to specify a model of collaborative creativity. In addition, successful groups wrote geographical narratives with adverbs to emphasize the psychological proximity, rhetorical questions and feelings in their stories, and used more words than the others. The results suggest a focus of future research should be on developing a model for integrating geographical narrative skills into geography lessons and intensifying research about collaborative creativity.

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