Journal articles on the topic 'Church work with the blind'

The idea of ​​the creation of the Ukrainian Patriarchate is simultaneously an attempt at combining the Ukrainian Orthodox Church with the Roman Apostolic See and, above all, with the work of the Jesuit Anthony Possevino of Poland at the court of Prince Konstantin Ostrozky. With the purpose of such a combination, a meeting in Krakow was held in 1583, in which it was discussed mainly the question of the creation of a Catholic patriarchate in Ukraine. We learn about this in particular from the report of the Apostolic Nuncio in Poland, Albert Bolognetti, who in May 1584 offered the Polish Queen Stefan Batory to create a patriarchate for the Ukrainians and Belarussians in Vyli or in the city of Lvov with the help of the princes of Ostrozky. This patriarchy should have been the basis for the combination of the Ukrainian Orthodox Church with the Roman Apostolic See.

During his earthly life, Jesus was very active in his ministry of healing. He cured the blind, opened the ears of the deaf, and brought the dead back to life. The early Church Fathers gave our Lord the title of “the Divine Physician.” However, Jesus did not cure all disease and sickness once and for all. Instead he asked us to have faith, to renounce sin, with its concomitant morbidity and mortality, and to believe in him. Jesus came to give us a life that will never end, not even with death. The Church and her members have the ongoing task of continuing his healing work in the world of today.

Darwin and his transformism is the most serious challenge to the religious faith of the Church, initial being challenged the presence and God’s creative work in the living universe of the nature, and finally to challenge the existence of God as the Creator, being replaced by an eternal matters and by a blind and random natural process called natural selection. Darwinian theory proposes a dangerous road that starts from deism - with Anglican theistic accents - accepted in his time to an agnosticism and an atheism worst to strike materialism that have an ideological origins placing the foundations of ateization process of many generations starting with modernism, postmodernism and until today.

One of the typical features of the early Armenian culture of cemetery is its original church architecture. The radical changes in socio-economic and political relations were the basis of 301 cc to proclaim Christianity as a state religion. Church building has a great progress in the high middle Ages (9th-14th cc.) Where stone blocks are used as a building blend together with bricks. In the article, comparisons have been made between the Kirants Monastery and Makaravank, which are located in the same region and were built at the same time. As a result of the study, it is noticeable that these two monasteries, which have been high middle age construction material, have eras and similar buildings (churches, subsidiary structures, cemeteries around). Churches are a cross-shaped central dome and a domed hall volumetric spatial type. The facade is decorated with luxurious decoration, the exterior facades are decorated with colored bricks in Kirants monastery, and in Makaravank, in the form of stone carving. Similarities are seen in structured nodes - entrances and windows. There are remarkable differences in interior decorations - the interior walls of the Kirants monastery are decorated, with a small part of them preserved up to now, and there is no interior decoration in Makaravank.

Grinling Gibbons’s still-life sculpture emerged out of the artistic and proto-scientific culture of the seventeenth-century Netherlands and was understood in these intellectual terms by the sophisticated, courtly consumers of his work in Restoration England. Our fondness for a myth of Gibbons as a dazzlingly skilful but intellectually vapid artist should not blind us to the intellectual focus of his sculptures. The carved frame for Elias Ashmole’s portrait in the Ashmolean collection is a sophisticated engagement with European cultures of collecting. The Cosimo panel for Charles II engages with the witty and formidably advanced scientific discourses of the Caroline court, while the limewood reredos in St James’ church, Piccadilly reaches back to the devotional roots of floral still life, reinterpreting it in the context of English Protestantism.

Porphyry of Tyre, the disciple of Plotinus who composed his massive workAgainst the Christiansunder Diocletian, has attracted much attention in recent years as perhaps the most formidable intellectual opponent of the early church. Modern scholars continue to be impressed by Porphyry's knowledge, resourcefulness, and the evident respect shown him by such figures as Jerome and Augustine. Because his literary remains are both fragmentary and disputed, moreover, any new information about Porphyry's views is of considerable importance. Just such a discovery provides the occasion for this essay. Among the papyrus codices found in an ammunition dump near Toura, Egypt, during World War II, were several previously unknown works of Origen and Didymus the Blind.

‘Den Gamle * som prast eller et blik ind i N. F. S.Grundtvigs prastevirke isar i perioden efter sygdommen 1867[‘The Old Man ' as Priest, or, a Glimpse into N. F. S. Grundtvig's Ministry especially in the Period Following the Illness of 1867]By Anders EskedalDespite the infirmities of old age, Grundtvig continued right up to his death to serve as priest in Vartov Church. All who have given any account of these church services agree that they were a moving experience. This was not because of the sermons, from which perhaps only a small minority could fully profit, but rather because of the whole atmosphere surrounding the services. The old bishop was certainly a charismatic figure but the centre-point was the hymn-singing and prayer and the solemnity of the sacraments; and the fellowship of the Vartov congregation was no mere figure of speech.Vartov was not a parish church, and the congregation which gathered about Grundtvig came from the whole of Copenhagen - sometimes, indeed, from far beyond. But from out of Vartov and its divine service inspiration went forth to the Grundtvigian congregations all across the land.This inspiration emanated also from the Friends’ Meetings which functioned from 1863 as annual conventions of the Grundtvigian movement. Here were discussed matters of importance to the movement and here they met ‘the Old Man’ who would typically hold divine service, make an address and answer questions.His third wife, Asta, would keep open house at home so that Grundtvig, who was otherwise not good at making connections, could now come into personal contact with many of those who had previously known him only through his books; indeed, he began himself to issue invitations.In the last years of his life he oversaw the second editions of some of his most important books, among others the Sangvark [Song-work (or Carillon) for the Danish Church] from 1837. The most significant new publication was doubtless the ecclesiastical-historical lectures Kirke-Speil [Mirror of the Church] from 1870.Grundtvig’s health had always been sturdy but from about 1860 he began to have difficulty walking because of ‘rosen’ (erisypelas) and fluid in the legs. After the major breakdown in 1867 he was noticeably enfeebled. He began also to suffer from deterioration of his eyesight which in the end rendered him almost blind, so that his sermons had to be written out in big latin characters and books and newspapers had to be read aloud to him. But his brain and especially the elephantine memory continued unenfeebled.He died on 2 September 1872, a week before his 89th birthday.

Counselors in religious settings face many difficult legal decisions. One of the most frequent decisions is whether or not to report suspected child abuse or neglect. The Washington State Supreme Court recently upheld the convictions of two church-based counselors for failure to inform state officials of suspected child abuse. The reasons given for this decision are discussed. The court's interpretations of state and federal laws have far-reaching implications for counselors who seek to blend religious faith and clinical practice. Such counselors would be wise to consider the court's findings and interpretations vis-à-vis their own clinical work and their understanding of how faith informs practice.

This article focuses on the general history of the Fourth Way in Finland. The Fourth Way, or simply ‘the Work’, began as a Greco-Armenian man named Georges Ivanovich Gurdjieff (1866?–1949) gathered groups of pupils in St Petersburg and Moscow in 1912. To these groups, Gurdjieff started to teach what he had learned and synthesized between ca 1896 and 1912 during his travels on spiritual search of Egypt, Crete, Sumeria, Assyria, the Holy Land, Mecca, Ethiopia, Sudan, India, Afghanistan, the northern valleys of Siberia, and Tibet. Neither Gurdjieff nor any of his disciples called themselves a church, a sect, or anything alike, but referred to themselves simply as ‘the Work’, or as ‘the Fourth Way’. The name ‘the Fourth Way’ originates in a Gurdjieffian view that there are essentially three traditional ways of spiritual work: those of a monk, a fakir, and a yogi. These ways do not literally refer to the activities of a monk, a fakir, and a yogi, but to similar types of spiritual work emphasizing exercise of emotion, body, or mind. Gurdjieff’s teaching is a blend of various influences that include Suf­ism, orthodox Christianity, Buddhism, Kabbalah, and general elem­ents of various occult teachings of both the East and the West. Gurdjieff’s teaching is a blend of various influences that include Suf­ism, orthodox Christianity, Buddhism, Kabbalah, and general elem­ents of various occult teachings of both the East and the West. It is a unique combination of cosmology, psychology, theory of evolution, and overall theory and practise aiming to help individ­uals in their efforts towards what is called ‘self-remembering’.

O escritor e teólogo Leonardo Boff presta sua homenagem a João Batista Libanio, discorrendo acerca do legado humano, teológico e espiritual desse grande teólogo jesuíta. Fazendo uma espécie de “leitura de cego”, segundo as palavras do próprio autor, ele capta relevâncias da pessoa, atividade teológica e obra literária de Libanio. Durante anos, compartilharam sonhos e realizaram projetos. Participaram intensamente na forja dos anos dourados da Igreja e da Teologia no Brasil. Encontram-se, ambos, na origem das Comunidades Eclesiais de Base e da Teologia da Libertação. Juntos assessoraram por muitos anos a CRB (Conferência dos Religiosos do Brasil) e a CNBB (Conferência Nacional dos Bispos do Brasil). Leonardo Boff inicia seu texto dizendo que Libanio é “o amigo que nunca perdi” e conclui confessando ser graça do Altíssimo ter tido como companheiro de caminhada “um amigo e um irmão dessa grandeza”.ABSTRACT: The writer and theologian Leonardo Boff pays his homage to João Batista Libanio, talking about the human, theological and spiritual legacy of this great Jesuit theologian. Doing a sort of “blind reading”, according to the words of the author himself, he captures relevancies of person, theological activity and literary work of Libanio. For years, they shared dreams and accomplished projects together. They also participated intensely in the forging of the golden years of the Church and theology in Brazil. Both are at the origin of the “Comunidades Eclesiais de Base” and of Liberation Theology. Together they accompanied for many years the CRB (Conference of Religious of Brazil) and the CNBB (National Conference of Bishops of Brazil). Leonardo Boff begins his text saying that Libanio is “the friend who I never lost” and concludes saying that it was by the grace of the Almighty to have had as a companion on the journey “a friend and a brother of such grandeur”.

The prototype of the central character in Inga Ābele’s (1972) award winning novel “Klūgu mūks” (Wicker Monk, 2014) is Francis Trasuns (1864–1926), a well-known Latgalian patriot, catholic priest, politician, cultural and social figure and writer. The novel is set at the end of 19th century and early 20th century, during the time of the National Awakening. F. Trasuns was one of the most significant personalities in the history of the first Latgalian awakening in St Petersburg. He contributed greatly to the creation and promotion of Latgalian self-confidence, spiritual and cultural development and political growth. He was the first Latgalian ever to be elected to the national parliament – State Duma of the Russian Empire. The private life of F. Trasuns was dramatic, difficult and marked by conflicts. On September 20, 1925, he was officially excommunicated – banished from the Catholic Church. He was accused of arrogance, defiance of his religious authorities, wearing civilian clothes and concubinage. The myth about F. Trasuns enjoying undivided social support in the last years of his life emerged soon after his death, when he became a symbol of struggle against ignorance and blind devotion to clerical dogmas. The educational and literary heritage of F. Trasuns (sketches, literary portraits, poems, a play, translations and feuilletons) should be understood as commentaries to his views, convictions and activities. The cultural philosophy of Richard Rorty and Euclid’s five geometrical axioms were used in the analysis of the novel to prove the symmetry of relationship between men and women characters. The symmetry of characters is revealed through the metaphor of wicker weaving (for example, a basket) that expresses many meanings including a parallel, cross, circle etc. Wicker weaving in the novel symbolises the product of a natural material and human work – interaction of nature and culture – the main condition for the existence of a small nation.

The campaign of 2010 continued the work which was initiated last year. The excavations in the fortress on the Tepesar Hill were completed. The fortress consists of a large, early Hekatomnid tower where two black-gloss vessels indicated a dating of the tower to about 380–350 BC. In the two additions to the tower, several wellpreserved vessels dating from the 3rd century BC were uncovered. The latest fragment was a painted piece from a lagynos from around 200 BC, but there were no fragments of Megarian bowls. The test probe of last year in the West Church Complex was extended to a larger trench measuring c. 9 × 12 m. Evidence for three major phases could be established by J. Blid: (1) a Late Classical stoa; (2) the stoa colonnade is rebuilt into a Christian basilica of the 5th century AD; (3) a Middle Byzantine building of possibly 12th–13th-century date. Many marble pieces were retrieved from the marble furniture of the church, as well as three sections of white and polychrome mosaics. During the necropolis excavations 29 tombs were investigated, of which 11 were unplundered, in a newly discovered burial ground dating back to the 5th century BC. Although the tombs of this area were modest in shape and in terms of associated deposits, they provide a new insight for understanding the history of the necropoleis of Labraunda. Finally, architect Chet Kanra continued working on the plans for the restoration of Andron A, and marble conservator Agneta Freccero conducted trial conservation on an Ionic capital from Andron A. Thomas Thieme and Pontus Hellström gathered further information for their publication of the andrones.

The Church worships Mary of Nazareth as the Lord’s Mother (Luc 1, 43) and the Mother of God. In the Fourth Gospel the Mother of Jesus appears only at the beginning and at the end of the book and in both cases in the context of the „hour” of Jesus (John 2, 1–12; 19, 25–27). In the Evangelist’s comments she is referred to as the „Mother of Jesus” and her Son calls her a „Woman”.In the debate about the omission of the name of the God’s Mother in the Gospel of John most exegetes emphasize the symbolic meaning of the book and probably in connection with it the author’s intention to depict some persons as types in the narration. Besides Jesus’ Mother the names are not given to the woman of Samaria (4, 7), the royal official of Capernaum (4, 46), the man blind from birth (9, 1), and finally the disciple whom Jesus loved. Therefore the role of these people seems to be special.According to tradition John’s Gospel, being the product of well-developed Christology, was created in its final shape in Ephesus at the end of the 1st century. It was the time of various religious and philosophical trend clashes and the beginning of Christological errors. In these circumstances, Christian orthodoxy crystallized. The Fourth Gospel can be characterized as decidedly Christocentric. It seems that the author of the book was particularly careful not to overemphasize the importance of the Mother of Jesus, but to present her true role in the historical-salvific work of her Son by means of the indicated titles. Mary is Mother of Jesus, but she isn’t situated on the same level with his heavenly Father, therefore she is also defined as a “Woman”. For the disciples of Jesus she is Mother and new Eve. Both titles: „Mother of Jesus” and „Woman” express her specific position before Jesus and his disciples.

The subject of the inquiry is editions and versions of the text of the novel “The Black Council: The Chronicle of 1663” by Panteleimon Kulish. The objective of the study is to analyze a fragment of the original edition (released in 1846), that was not included in the final text (released in 1857), peculiar in that it contains materials to characterize the image of the Cossack. Analysis of this fragment in the interpretive and textual planes provides for a better understanding of the creative method of P. Kulish as the author of the “The Black Council”. The methodology of the article comprises of a combination of source studies and comparative methods, which helps to solve the raised textual problems. In particular, the comparison of different editions reveals the effect of the “blind eye” when reading the final text: the omitted place correlates with the immediate context, and upon careful reading of the novel one could notice a possible omission, because its presence somewhat violates the logic of presentation. As a result, it has been revealed that the Russian-language equivalent of the fragment is contained in a magazine publication “Kyiv Pilgrims in the 17th Century” (1846). This text is a dialogue between hetman Yakym Somko, Cossack Kyrylo Tur, colonel-priest Ivan Shram and his friend Matvii Cherevan. V. Petrov’s statement that the writer “builds his novel by wide concentric closed motivational circles”, using the methods of refutations and oppositions, has been confirmed. In textual criticism terms, this fragment in the final version reveals the effect of the “blind eye” while reading the novel. Cherevan’s remark (that only in the Sich everybody knows how to “live the right way”) is in response to Tur’s statement that the Cossacks are hardy drinkers and Tur’s ignoring of Somko’s accusations that the Cossacks sit up to their neck in vodka in the final text are less motivated than in the original version. Also, it is revealed that the source of Tur’s statement is that the Sich Cossacks divide the spoils of war in three parts: to the needs of the church, to the military needs and Cossacks festivities and fun. The author used an allusion to the epic song [duma] about Samiilo Kishka. The analyzed fragment of the original edition is published for the first time, which determines the novelty of the study. The analysis of Kyrylo Tur’s image in this fragment is promising in connection with the forthcoming comprehensive study of the topic, which will become possible after the publication of all draft texts of both versions of the novel in Complete Works by P. Kulish.

The present paper takes into consideration a few aspects related to the relation between the two disputed domains of knowledge: science and religion. After having pointed out the main eight warfare and nonwarfare models of interaction between science and religion, the study focuses on the motives of Eastern and Western Christianity breach, which resides on the very different attitude to Science and Nature. The main part of depicting the nexus between the two fields of research is focusing on the doctrine of creation, the one Christian theology truly revolutionized. The Christian Weltanschauung was so new in comparison with Greek cosmology that it had to raise new questions and make radical modifications, especially regarding the understanding of space and time. The Fathers of the Orthodox Church were happy to use the science and philosophy of their time in their theological thinking. However, they did not pursue a natural theology in the sense the term is often now understood based on scholastic theology. According to the Orthodox understanding, the intellect provides not knowledge about the creation but rather a direct apprehension or spiritual perception of the divine Logos (Word) incarnate in Christ, and of the inner essences or principles (logoi) of the cosmos components created by that Logos. The arguments of Orthodox Christian theology proof that the quantum universe was created out of nothing and that it is kept in existence only by God's relationship with creation through Jesus Christ and the Holy Spirit. In relation to itself, the universe is reduced to nothing, because God is in Himself, while any other created thing is dependent upon Him, into an indissoluble connection with Him. According to creation theology, God gives the world its rational, intelligible structure as described by the laws of nature through the transcendent and eternal act of bringing the world into existence ex nihilo. As immanent creator, God also continues to create (creatio continua) and providentially direct processes and events towards their consummation in the eschaton. Overall, there is a poignant reason for keeping science and religion together once “science without religion is lame and religion without science is blind” (Einstein).

To speak of miracles in post-Reformation England may seem like something of an oxymoron. The sense of internal contradiction in my title springs from the fact that sixteenth- and seventeenth-century Protestant ministers consistently maintained that this category of extraordinary events had long since ceased. They did not deny that supernatural acts of this kind had taken place in biblical times. As set down in the books of the Old Testament, God had vouchsafed many wonders to His chosen people, the Hebrews, including the parting of the Red Sea, the raining of manna from heaven, and the metamorphosis of Aaron’s rod into a serpent. Equally, the New Testament recorded the prodigious feats performed by Christ and his apostles to convince the disbelieving Gentiles and Jews: from the raising of Lazarus and the transformation of water into wine at the marriage at Cana to curing lepers of their sores and restoring sight to the blind, not to mention the great mysteries of the Incarnation and Resurrection. But dozens of sermons and tracts reiterated the precept that God no longer worked wonders above, beyond, or against the settled order and instinct of nature – the standard definition of miracle inherited from the scholastic writings of St Thomas Aquinas. Such special dispensations were the ‘seales and testimonials’ of the Gospel. They had been necessary to sow the first seeds of the faith, to plant the new religion centring on the redemption of mankind by Jesus of Nazareth. But this gift, stressed John Calvin and his disciples, was only of ‘temporary duration’. Miracles were the swaddling bands of the primitive Church, the mother’s milk on which it had been initially weaned. Once the Lord had begun to feed His people on the meat of the Word, he expected them to believe the truth as preached and revealed in Scripture rather than wait for astonishing visible spectacles to be sent down from heaven. Although there was some uncertainty about exactly when such wonders had come to an end, Protestant divines were in general agreement that, as a species, miracles were now extinct. Christians could and should not expect to see such occurrences in the course of their lifetimes.

The Son of the Widow from Nain.By Kaj ThaningThis article intends to elucidate the distinctions that Grundtvig made in his world of ideas in the course of the years from 1824 to 1834, first between spirit and letter, church and church-school (1826-1830), and then between natural life and Christian life (in 1832). In His "Literary Testament" (1827), Grundtvig himself admits that there was a "Chaos" in his writings, due to the youthful fervour that pervaded his literary works and his sermons in the years 1822-1824. But not until 1832 does he acknowledge that "when I speak or write as a citizen, or a bard, or a scholar, it is not the time nor the place to either preach or confess, so when I have done so, it was a mistake which can only be excused with the all too familiar disorder pertaining to our church, our civic life, and our scholarship...", as it says in a passage omitted from the manuscript for "Norse Mythology”, 1832. (The passage is printed in its entirety in ”A Human first...”, p. 259f.)The point of departure for Thaning’s article is a sermon on the Son of the Widow from Nain, delivered in 1834, which the editor, Christian Thodberg also found "singularly personal”, since Grundtvig keeps using the pronoun ”1”. In this sermon Grundtvig says that those who have heard him preaching on this text before, would remember that he regarded the mourning widow as ”an image of the same broken heart at all times”, and her comforter, Jesus, not only as a great prophet in Israel, but ”as the living Being who sees us and is with us always until the end of the world”. Thodberg is of the opinion that Grundtvig refers to his sermon from 1823. Thaning, however, thinks that the reference is to the sermon from 1824. But Grundtvig adds that one may now rightly ask him whether he ’’still regards the gospel for the day with the same eyes, the same hope and fear as before.” He wants to discuss this, among other things ’’because the best thing we can do when we grow old is ... to develop and explain what in the days of our youth .. sprang up before our eyes and echoes in our innermost mind.” In other words, he speaks as if he had grown old. So Thaning asks: "What happened on the way from Our Saviour’s Church to Frederick’s Church?"Thaning’s answer is that there was a change in Grundtvig’s view of life. Already in his first sermon in 1832, he says that his final and truly real hour as a pastor has now arrived. Thaning’s explanation is that Grundtvig has now passed from the time of strong emotions to that of calm reflections. Not until now does he realize "what is essential and what is not". And in 1834 he says that our Christian views, too, must go through a purgatorial fire when we grow older. This is not only true of the lofty views of human life which, naturally, go through this purgatory and most often lose themselves in it. Here Grundtvig distinguishes between natural and Christian life which is something new in a sermon. Thaning adds that this purgatorial fire pervades Grundtvig’s drafts for the Introduction to "Norse Mythology" in 1832. But then, Grundtvig’s lofty views did not lose themselves in purgatory. He got through it. His view of life changed. (Here Thaning refers to his dissertation, "A Human First...", p. 306ff).This is vaguely perceptible throughout the sermon in question. But according to Thaning Grundtvig slightly distorts the picture of his old sermon. In the latter he did not mix up natural and Christian life. It is Thaning’s view that Grundtvig is thinking of the distinct mixture of Christianity and Danish national feeling in the poem "New Year’s Morning" (1824). But he also refers to Grundtvig’s sermon on Easter Monday, 1824, printed in Helge Toldberg’s dissertation, "Grundtvig’s World of Symbols" (1950), p. 233ff, showing that he has been captured by imagery in a novel manner. He seems to want to impose himself upon his audience. In 1834 he knows he has changed. But 1832 is the dividing year. In the passage omitted from the manuscript for "Norse Mythology", Grundtvig states explicitly that faith is "a free matter": "Faith is a matter of its own, and truly each man’s own matter". Grundtvig could not say this before 1832. Thaning is of the opinion that this new insight lies behind the distinction that he makes in the sermon in 1834, where he says that he used to mix up Christian life with "the natural life of our people", which involved the risk that his Christian view might be misinterpreted and doubted. Now it has been through purgatory. And in the process it has only lost its "absurdity and obscurity, which did not come from the Lord, but from myself”.Later in the sermon he says: "The view is no more obscured by my Danish national feeling; I certainly do not by any means fail to appreciate the particularly friendly relationship that has prevailed through centuries between the Christian faith and the life of this people, and nor do I by any means renounce my hope that the rebirth of Christianity here will become apparent to the world, too, as a good deed, but yet this is only a dream, and the prophet will by no means tell us such dreams, but he bids us separate them sharply from the word of God, like the straw from the grain...". This cannot be polemically directed against his own sermons from 1824. It must necessarily reflect a reaction against the fundamental view expressed in "New Year’s Morning" and its vision of Christianity and Danishness in one. (Note that in his dissertation for the Degree of Divinity, Bent Christensen calls the poem "a dream", as Thaning adds).In his "Literary Testament" (1827) Grundtvig speaks about the "Chaos" caused by "the spirits of the Bible, of history, and of the Nordic countries, whom I serve and confuse in turn." But there is not yet any recognition of the same need for a distinction between Danishness and Christianity, which in the sermon he calls "the straw and the grain". Here he speaks of the distinction between "church and church-school, Christianity and theology, the spirit of the Bible and the letter of the Bible", as a consequence of his discovery in 1825. He still identifies the spirit of human history with the spirit of the Bible: "Here is the explanation over my chaos", Grundtvig says. But it is this chaos that resolves itself, leading to the insight and understanding in the sermon from 1834.In the year after "The Literary Testament", 1828, Grundtvig publishes the second part of his "Sunday Book", in which the only sermon on the Son of the Widow in this work appears. It is the last sermon in this volume, and it is an elaboration of the sermon from 1824. What is particularly characteristic of it is its talk about hope. "When the heart sees its hope at death’s door, where is comfort to be found for it, save in a divine voice, intoning Weep not!" Here Grundtvig quotes St. John 3:16 and says that when this "word of Life" is heard, when hope revives and rises from its bier, is it not then, and not until then, that we feel that God has visited his people...?" In the edition of this sermon in the "Sunday Book" a note of doubt has slipped in which did not occur in the original sermon from 1824. The conclusion of the sermon bears evidence that penitential Christianity has not yet been overcome: "What death would be too hard a transition to eternal life?" - "Then, in the march of time, let it stand, that great hope which is created by the Word ... like the son of the great woman from Nain."It is a strange transition to go from this sermon to the next one about the son of the widow, the sermon from 1832, where Christ is no longer called "hope". The faith has been moved to the present: "... only in the Word do we find him, the Word was the sign of life when we rose from the dead, and if we fell silent, it was the sign of death." - "Therefore, as the Lord has visited us and has opened our mouths, we shall speak about him always, in the certain knowledge that it is as necessary and as pleasurable as to breathe..." The emphasis of faith is no longer in words like longing and hope.In a sense this and other sermons in the 1830s anticipate the hymn "The Lord has visited his people" ("Hymn Book" (Sangv.rk) I, no. 23): the night has turned into morning, the sorrow has been removed. The gospel has become the present. As before the Church is compared with the widow who cried herself blind at the foot of the cross. Therefore the Saviour lay in the black earth, nights and days long. But now the Word of life has risen from the dead and shall no more taste death. The dismissal of the traditional Christianity, handed down from the past, is extended to include the destructive teaching in schools. The young man on the bier has been compared with the dead Christianity which Grundtvig now rejects. At an early stage Grundtvig was aware of its effects, such as in the Easter sermon in 1830 ("Sunday Book" III, p. 263) where Grundtvig speaks as if he had experienced a breakthrough to his new view. So, the discovery of the Apostles’ Creed in 1825 must have been an enormous feeling of liberation for him – from the worship of the letter that so pervaded his age. Grundtvig speaks about the "living, certain, oral, audible" word in contrast to the "dead, uncertain, written, mute" sign in the book. However, there is as yet no mention of the "Word from the Mouth of our Lord", which belongs to a much later time. Only then does he acquire the calm confidence that enables him to preach on the background of what has happened that the Word has risen from the dead. The question to ask then is what gave him this conviction."Personally I think that it came to him at the same time as life became a present reality for him through the journeys to England," Thaning says. By the same token, Christianity also became a present reality. The discovery of 1825 was readily at hand to grant him a means of expression to convey this present reality and the address to him "from the Lord’s own mouth", on which he was to live. It is no longer enough for him to speak about "the living, solemn evidence at baptism of the whole congregation, the faith we are all to share and confess" as much more certain than everything that is written in all the books of the world. The "Sunday Book" is far from containing the serene insight which, in spite of everything, the Easter sermon, written incidentally on Easter Day, bears witness to. But in 1830 he was not yet ready to sing "The Lord has visited his people", says Thaning.In the sermon from 1834 one meets, as so often in Grundtvig, his emphasis on the continuity in his preaching. In the mourning widow he has always seen an image of the Church, as it appears for the first time in an addition to the sermon on the text in the year 1821 ("Pr.st. Sermons", vol I, p. 296). It ends with a clue: "The Church of Christ now is the Widow of Nain". He will probably have elaborated that idea and concluded his sermon with it. Nevertheless, as it has appeared, the sermon in 1834 is polemically directed against his former view, the mixture of Christian and natural life. He recognizes that there is an element of "something fantastic" sticking to the "view of our youth".Already in a draft for a sermon from March 4,1832, Grundtvig says:"... this was truly a great error among us that we contented ourselves with an obscure and indefinite idea of the Spirit as well as the Truth, for as a consequence of that we were so doubtful and despondent, and we so often mistook the letter for the spirit, or the spirit of phantasy and delusion for that of God..." (vol. V, p. 79f).The heart-searchings which this sermon draft and the sermon on the 16th Sunday after Trinity are evidence of, provide enough argument to point to 1832 as a year of breakthrough. We, his readers, would not have been able to indicate the difference between before and now with stronger expressions than Grundtvig’s own. "He must really have turned into a different kind of person", Thaning says. At the conclusion of the article attention is drawn to the fact that the image of the Son of the Widow also appears in an entirely different context than that of the sermon, viz. in the article about Popular Life and Christianity that Grundtvig wrote in 1847. "What still remains alive of Danish national feeling is exactly like the disconsolate widow at the gate of Nain who follows her only begotten son to the grave" (US DC, p. 86f). The dead youth should not be spoken to about the way to eternal life, but a "Rise!" should be pronounced, and that apparently means: become a living person! On this occasion Grundtvig found an opportunity to clarify his ideas. His "popular life first" is an extension of his "a human being first" from 1837. He had progressed over the last ten years. But the foundation was laid with the distinction between Christian and natural life at the beginning of the 1830s.

According to Vuk Karadzic, sung epic poetry accompanied by the gusle was spread by outlaws, travellers and the blind. Such blind men used to perform in homes, monasteries, and church fairs (in Banat, Backa, Slavonia and Srem, such a fair is known as the slava - patron saint?s day - of a church, village, town or monastery). After World War II, some literary authors and historians started to refer to the gusle players and singers who were blind as ?the blind singers?. These writers and literary historians started appreciating their singing as high art, so the view of their singing as a form of craft accompanied by begging they did for a living had to be changed. They believed that the artists were supposed to be remembered simply as ?blind singers?, rather than ?blind men?. Their lyrical achievement was valued more than their craft (singing) and social status (begging). Among the most adamant advocates of the new designation were university professor Vladan Nedic and the poet Vasko Popa.

Purpose – Online collaboration – a required method for many problem-solving situations in today’s work environments – has many aspects that are not clearly understood or explored. One of them is how work styles, specifically leadership styles, within a seemingly homogeneous teams with no prior role assignments affects the process and outcomes of collaboration. The purpose of this paper is to investigate the aspect of online collaboration to learn how different leadership styles that may emerge impact collaborative work. Design/methodology/approach – The work described here employs a user study involving 84 participants in 42 pairs, working in one of the three conditions across two sessions. The three conditions are defined based on the amount and the kind of awareness provided to the team members: no awareness of personal or team progress (C1), awareness of personal progress (C2), and awareness of both personal and team progress (C3). The log and chat data from the sessions where these teams work in collecting relevant information for two different topics are collected and analysed. Findings – Quantitative and qualitative analyses indicate the difference among the three conditions with respect to these two leadership styles. Specifically, it is found that those with the team awareness provided to them (C3) exhibited the least amounts of leadership, keeping the team relatively symmetric. The democratic nature of such teams also fostered more diverse searching behaviour and less need for communication. Originality/value – The work reported here is a first attempt to shed light on two kinds of connections: individual and team awareness to leadership style, and leadership style to diversity of information exploration.

The purpose of this work is to present the forms of manifestation of Romanian Christian social assistance both in Orthodoxy and in Catholicism. Thus were pursued the fulfillment of objectives such as: Identification of theoretical considerations of the term philanthropy, the importance of philanthropy for the Romanian Orthodox Church from ancient times to the present, highlighting the forms of philanthropy in the Catholic Church, multidimensional comparative analysis of the concept of philanthropy in both the romanian and catholic orthodox churches, improvement of the way of involvement, methods and techniques used in the service of neighbor and active involvement in the coordination of church social assistance activities, centered on social activity. The contribution of the present research, carried out on the philanthropic phenomenon of the Church, on the one hand, aims to ascertain the need for specialization and continuous training and, on the other hand, to assess the impact of projects and programs carried out in communities, on the beneficiaries.

AbstractA study entitled “Does Blind Tasting Work? Investigating the Impact of Training on Blind Tasting Accuracy and Wine Preference,” published in the Proceedings issues of this journal, analyzed the effects of training on blind wine tasting accuracy (Wang and Prešern, 2018). I point out two issues with that study and reanalyze their data. I find that the effects of training on accuracy are small, even without controlling for self-selection bias that may produce upwardly biased estimates. To the extent training works, it does not seem to work well and it may only work as a selection device. (JEL Classifications: C91, D83, L66)

Mission and diakonia are two things but unity which is integrated within a church body. A church not as a church if it doesn’t do mission and diakonia. Diakonia is a mission in action. To do diakonia it means to be ready to witness about God’s love. The existence of the church is to proclaim the Good News to the poor; to heal the sick and brokenhearted; freedom to the prisoners and recovery of sight for the blind, to set the oppressed free and to create serenity to the people in hardship, injustice, and the victim of violence, sex abuse and other difficult circumstances. Proclaiming of the church through diakonia services by using hands, feet, eyes, noses, mouths, ears, heart and all part of the church body. Preach the Gospel it’s not only from the pulpit but go in to amid of people in need and do diakonia services.

This article pictures the youth memories of older Dutch-Americans who grew up in the “Dutch enclave” of Holland, Michigan (USA). This area is heavily populated by Dutch immigrants sharing traditional Calvinist religious values, norms, and beliefs. Findings are based on oral interviews among a sample of older respondents from the area (mean age is 81 yrs.). The study combines a generational approach with an oral history methodology. Results indicate that respondents cherish their formative years, their Calvinist Dutch-American upbringing, and feel that their socialization in strict values, norms and beliefs had lasting effects on their personal life course and life style. Of the two basic ingredients of their cultural identity – Dutch descent and Reformed religion – faith is far more important than ethnicity. Studying narrative youth memories of members of the oldest generation of (Dutch) Americans is a fascinating topic for social scientists as this generation is about to be replaced and their stories will soon be forgotten.

A growing number of leaders around the world believe that business can be a force for good: for justice and equity, for meaning-making, and for human flourishing. Yet the Church has very little to say about engagement in the marketplace beyond the tradition’s negative injunctions (i.e., do not abuse people). This lack of theological address to the marketplace leaves the Church with a partial witness amid empire, with a critique but without creativity. This gap is not problematic for the “powers that be,” which let the Church preach and have its protests so long as the status quo is protected – which is what happens unless there is a new creation. The new creation provokes the “powers” and the institutional Church by concretizing hope in God’s economy and evoking the gifts God gives for human flourishing. Reimagined as ekklesia in enterprise, the Church will undertake the construction of a new theology of work. It accomplishes this first by the creative discovery of divine movement in the world that began at creation with God’s word that work is good, then by the appropriation of ekklesia’s cultural orientation for the common good, which leads to the marketplace, the heart of the empire and the locus of human flourishing, the place for the Church to make its revolutionary witness to the way of Jesus.

Voyno-Yasenetsky Valentin Feliksovich (Archbishop Luka) Archbishop of Crimea and Simferopol, Russian and Soviet surgeon, the author of works in anesthesiology, doctor of medical Sciences (1916), Professor (1917); doctor of theology (1959), winner of the Stalin prize, first degree (1946). F. Voino-Yasenetsky was born 27 APR 1877. After graduating from high school and Kiev art school, studied painting in Munich. In 1898 he became a student of the medical faculty of Kiev University, after which he worked as a surgeon in Chita, the town of Ardatov in Simbirsk province S. Verkhniy Lyubazh, Kursk region, town of Fatezh, Moscow. In 1915 he published in Saint Petersburg the book "Regional anesthesia", and in 1916 he defended it as his thesis and received the degree of doctor of medicine. Until 1917 the doctor in some of the provincial hospitals of Russia, and later the chief doctor of Tashkent city hospital, Professor of Central Asian state University. In 1921 he was ordained to the diaconate, a week a priest in 1923 he was tonsured a monk and consecrated a Bishop with the name Luca, a week later arrested. In 1926 V. F. Voyno-Yasenetsky returned to Tashkent, but in 1930 he was arrested again and transported to Arkhangelsk. In 1934 he published a monograph "Sketches of purulent surgery". In 1937 he was arrested for the third time. Since 1940, works as a surgeon in the link in Bolshaya Murta, 110 kilometers from Krasnoyarsk. 1941 – consultant to all hospitals in the Krasnoyarsk territory and the chief surgeon of the hospital. In 1942 was elevated to the rank of Archbishop and appointed to the chair of Krasnoyarsk. In 1944, published the monograph "On the course of chronic empyema and hundreth" and "Late resections of infected gunshot wounds of the joints." In 1944, Archbishop Luke was headed by the Department of Tambov. In 1945, awarded the Patriarch Alexy I right to wear the diamond cross, wrote the book "Spirit, soul and body." In 1946 he headed the Crimean Department in Simferopol. In 1946 he was awarded the Stalin prize. In 1955, was blind. Died V. F. Voyno-Yasenetsky June 11, 1961, Archbishop of Crimea and Simferopol. Author of 55 scientific papers on surgery and anatomy, ten volumes of sermons. His most famous book "Sketches of purulent surgery". Awarded Pointscore (1916), the diamond cross from the Patriarch of all Russia (1944), medal "For valiant labor in the great Patriotic war" (1945), Stalin prize first degree (1944). Archbishop Luka monuments in Krasnoyarsk, Tambov, and Simferopol, is an honorary citizen of Pereslavl-Zalessky (posthumously). In 1995, St Luke canonized as locally venerated saints of the Crimean diocese, in 2000, the definition of the Council of bishops of the Russian Orthodox Church glorified as a Confessor (Saint) in the Assembly of new martyrs and Confessors of Russia. His relics are installed for worship at Holy Trinity Cathedral in Simferopol.

It is a generally accepted view that the missionary enterprise in Japan is a very difficult task, if not an impossibility. This view, however, has been completely challenged by a church called the Yohan Tokyo Christ Church in Japan. Recently, this church has proven to be the most flourishing religious body among all the Christian institutions in Japan in both Protestant and Roman Catholic circles. How was the church birthed? How does the church run? Which methodologies does this church employ to evangelize the Japanese people? What real factors contributed to her growth? What other elements does this church need in order to foster continual development? The purpose of this article is to answer these questions in two ways: through careful analysis of primary sources concerning this church, and through direct observation of the church.

Abstract The quality of our democratic life is intimately bound up with the quality of our church-state relations. The aim of this article is to direct attention to the contribution that churches and other faith communities can possibly offer towards the nurturing of a responsible citizenship in political life together. It recognizes and applauds the role of the state itself in advancing the common good, but resists the tendency among many who confine this role to the state alone. Church-state relations are typically discussed simply with reference to church and state, with a blind spot for the people comprising our political community. Responsible citizenship affirms the meaningful and constructive role which ordinary people in their personal and professional capacities can fulfill towards the common good. It consequently discusses the notions of hope, power and grace as some of the concrete ways through which a more participatory democracy or active citizenship might be envisaged, embodied and practiced by the people as part and parcel of their political responsibility together. Each of these aspects bear implications for the contribution churches can provide in public life as they nurture as well as exercise this sense of responsible citizenship.

Work and faith are significant life commitments for many people. Understanding how people integrate these facets of life is important for scholars, faith leaders, and religious communities. We use data from Faith at Work: An Empirical Study, which includes a U.S. general population survey (n = 13,270) and in-depth interviews. Drawing data from a Christian sub-sample we ask: How do Christians draw on their faith community in relation to work? For those in different social locations, in what ways does talk about work come up in churches? Finally, what work-related challenges do Christians experience, and how do Christians want their churches and pastors to address them? We find that many Christians see faith as a resource for enhancing their work lives but do not often encounter discussion of work at church or talk with pastors about work, though Black congregants are nearly twice as likely as whites to hear their pastors discuss work. Further, specific groups of Christians want their pastors and churches to do more to support them in their work and/or to help them navigate faith in the workplace. They also want churches to better accommodate the needs of working people at church, so they can more fully participate.

From the war of nature, from famine and death … endless forms most beautiful and most wonderful have been, and are being, evolved.(Charles Darwin, On the Origin of Species)Much has been made of the roots of Darwinian theory in the work of Thomas Malthus, who argued for the inevitability of strife, suffering and death following on the scarcity of resources and the tendency of populations to multiply without limit. It has been noted that a Malthusian pessimism about human nature re-emerged in the 1830s, darkening the political discussions surrounding the welfare of the poor, and informing the legislation of the Poor Laws in those crucial years in which Darwin formulated his natural selection theory. Historians have also focussed on the harshness of the social Darwinism that was taken up by theorists later in the century, in contrast to the more optimistic, Lamarckian evolution of Herbert Spencer, Peter Kropotkin and others. Yet in the closing passage of Origin of Species, Darwin extended his famous metaphor of the entangled bank, offering a form of redemption through struggle toward higher forms of life.

This article explores opportunities for Church action after the pandemic, from three different perspectives: missionary, anthropological and spiritual. The missionary perspective; using an existential-analytical approach, should contribute to the Church becoming less focused on herself and more committed to in its mission for the good life. From an anthropological perspective, Church work is directed to the human being as the image of God and pleads for anthropological aspects to be taken into account in the shaping of Church practice. With the spiritual perspective, the plea is made for Church activity after the pandemic to open up spaces in which human beings, in the experience of their worthiness to love, understand and learn to love themselves without measure and without conditions.

AbstractThe present article addresses the question of secularism in Greece. It discusses the prevalent modernist and civilisationist explanations of the recent crisis in state-church relations in Greece. Based on the idea that there is neither a single route to, nor a single pattern of, modernity and secularism, the article argues that the entanglement between state and church in modern Greece does not necessarily indicate either incomplete modernity or incomplete secularism. The paper emphasises both the structural weakness of the Orthodox Church in the modern Greek state and the secularisation of the church's ideology as core dimensions of the particular pattern of secularism in this country. The recent crisis is interpreted as a result of the twofold challenge of democratisation and globalisation that this historically grown pattern of secularism is facing over the last decades. Further, the article seeks to demonstrate that the nationalist stance of the Church of Greece should not be seen as persistent blind traditionalism and anti-modernism.

ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Moravian congregations in Germany and the Netherlands. All of this was intended to support his argument that the English Anglican members of Zinzendorf's Brüdergemeine, while accepting the Lutheran doctrine of justification, were neither Dissenters nor “Old Lutherans” (the name Zinzendorf had invented for them in order to distance the Moravian tradition from them). Rather, they had joined the Moravian Church on the understanding that in doing so they were not separating themselves from England's established church but joining a “sister church” in a form of “double belonging.” This text thus illuminates not only the early history of the Moravian Church in England but also Anglican church life in 1730s London and the origins of Wesleyan Methodism.

§1. The origins of recursion theory. In dedicating a book to Steve Kleene, I referred to him as the person who made recursion theory into a theory. Recursion theory was begun by Kleene's teacher at Princeton, Alonzo Church, who first defined the class of recursive functions; first maintained that this class was the class of computable functions (a claim which has come to be known as Church's Thesis); and first used this fact to solve negatively some classical problems on the existence of algorithms. However, it was Kleene who, in his thesis and in his subsequent attempts to convince himself of Church's Thesis, developed a general theory of the behavior of the recursive functions. He continued to develop this theory and extend it to new situations throughout his mathematical career. Indeed, all of the research which he did had a close relationship to recursive functions.Church's Thesis arose in an accidental way. In his investigations of a system of logic which he had invented, Church became interested in a class of functions which he called the λ-definable functions. Initially, Church knew that the successor function and the addition function were λ-definable, but not much else. During 1932, Kleene gradually showed1 that this class of functions was quite extensive; and these results became an important part of his thesis 1935a (completed in June of 1933).

In 1922, George Freeman Bragg, rector of an Episcopal Church in Baltimore, published a volume detailing the work of his fellow church members from the colonial era to the present. He painstakingly recorded baptisms, catechists, church growth, church debates, social outreach, and listed prominent leaders in the movement. His work was, in many respects, unremarkable, one of many garden-variety “church histories” that still line the shelves of seminaries and colleges around the country. Their production reminds us of an era of abundant confidence in the efficacy of religious institutions to shape society, and of histories to mold the future of Christian communities.