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Journal articles on the topic 'Conversion Conversion Puritans'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Carpenter, John B. "New England Puritans: The Grandparents of Modern Protestant Missions." Missiology: An International Review 30, no. 4 (October 2002): 519–32. http://dx.doi.org/10.1177/009182960203000406.

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New England Puritanism was decisive in preparing for the “Great Century of Missions.” Reaching the Native Americans was a leading rationale for the Puritans crossing the Atlantic in the first place. John Eliot established precedents that were looked to as models of missionary practice. David Brainerd joined Eliot as a model missionary, mostly through the writings of Jonathan Edwards, the last great Puritan. To that, Edwards added his emphasis on prayer and his theological struggles for an evangelistically minded Calvinism. His writings were key in teaching English Particular Baptists, among others, that God used means “for the conversion of the heathen.”

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2

Smith, Nigel. "To Network or Not to Network." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 376–98. http://dx.doi.org/10.1163/18712428-bja10022.

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Abstract This article contrasts hostility toward visual and literary art in English radical Puritanism before the late seventeenth century with the central role of art for Dutch Mennonites, many involved in the commercial prosperity of Amsterdam. Both 1620s Mennonites and 1650s–1660s Quakers debated the relationship between literal truth of the Bible and claims for the power of a personally felt Holy Spirit. This was the intra-Mennonite “Two-Word Dispute,” and for Quakers an opportunity to attack Puritans who argued that the Bible was literally the Word of God, not the “light within.” Mennonites like Jan Theunisz and Quakers like Samuel Fisher made extensive use of learning, festive subversion and poetry. Texts from the earlier dispute were republished in order to traduce the Quakers when they came to Amsterdam in the 1650s and discovered openness to conversation but not conversion.

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3

Thamrindinata, Hendra. "Preparation for Grace in Puritanism: An Evaluation from the Perspective of Reformed Anthropology." Diligentia: Journal of Theology and Christian Education 1, no. 1 (September 30, 2019): 55. http://dx.doi.org/10.19166/dil.v1i1.1899.

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<p class="abstracttextDILIGENTIA"><span lang="EN-ID">The Puritans’ doctrine on the preparation for grace, whose substance was an effort to find and to ascertain the true marks of conversion in a Christian through several preparatory steps which began with conviction or awakening, proceeded to humiliation caused by a sense of terror of God’s condemnation, and finally arrived into regeneration, introduced in the writings of such first Puritans as William Perkins (1558-1602) and William Ames (1576-1633), has much been debated by scholars. It was accused as teaching salvation by works, a denial of faith and assurance, and a divergence from Reformed teaching of human's total depravity. This paper, on the other hand, suggesting anthropology as theological presupposition behind this Puritan’s preparatory doctrine, through a historical-theological analysis and elaboration of the post-fall anthropology of Calvin as the most influential theologian in England during Elizabethan era will argue that this doctrine was fit well within Reformed system of believe.</span></p>

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4

Ryrie, Alec. "The Reinvention of Devotion in the British Reformations." Studies in Church History 44 (2008): 87–105. http://dx.doi.org/10.1017/s0424208400003508.

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The ideal Protestant life was built around two critical events: conversion and death. At the first, the believer received justification and the assurance of salvation; at the second, the promise once received came into its fullness. This pattern was implicit from the earliest days of the Reformation, and when the English Puritans of William Perkins’ school mapped out a schematic for the Protestant life they made it explicit. Theologically, this pattern made a great deal of sense. However, it created a practical problem. Many believers had to endure a tediously long interval between these two high points. How was the good Protestant supposed to pass the time?

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PETERSON, MARK. "WHY THEY MATTERED: THE RETURN OF POLITICS TO PURITAN NEW ENGLAND." Modern Intellectual History 10, no. 3 (October 24, 2013): 683–96. http://dx.doi.org/10.1017/s1479244313000267.

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Puritans had big stories to tell, and they cast themselves big parts to play in those stories. The fervent English Protestants who believed that the Elizabethan Church urgently needed further reformation, and the self-selecting band among them who went on to colonize New England, were sure that they could re-create the churches of the apostolic age, and eliminate centuries’ worth of Romish accretions. By instituting scriptural forms of worship, these purified churches might have a beneficial influence on the state as well, and bring about the rule of the godly. If a purified English church and state could inaugurate reformation across all of Christendom, spread the gospel to infidels around the globe, and usher in the millennium, then all the better. In 1641, an anonymous tract called A Glimpse of Sions Glory announced that the new puritan-controlled Parliament would bring on “Babylon's destruction . . . The work of the day [is] to give God no rest till he sets up Jerusalem in the praise of the whole world.” The leading minister of colonial Boston at the time, John Cotton, predicted that as soon as 1655, as Michael Winship summarizes Cotton: the states and Christian princes of Europe, under irresistible supernatural influence, would have instituted congregationalism [Massachusetts’ form of church polity] and overthrown Antichrist and Muslim Turkey. The example of their churches’ pure Christianity would have brought about the conversion of Jews and pagans across the globe. Thereafter, the churches of Christ would enjoy the millennium's thousand years of peace before the climactic battle with Gog and Magog at the end of time. Those are big stories.

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6

Carhart, Rebecca F. "A Forgotten Spiritual Practice: Puritan Conference and Implications for the Church Today." Journal of Spiritual Formation and Soul Care 12, no. 1 (August 13, 2018): 34–49. http://dx.doi.org/10.1177/1939790918792511.

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In Christian books today readers can find dozens of spiritual practices. One resource of the Protestant tradition, however, that has largely been forgotten is the Puritan practice of conference. This article describes how for the English Puritans conference exemplified the importance of communal spiritual life, then considers applications for the contemporary church. Conference refers to intentional conversation among believers about spiritual matters. Conference particularly expresses the value of Christian community and the need for the body of Christ to function together on the journey of faith. Understanding this practice not only illuminates the past but also offers valuable insights for the church today.

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7

Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (September 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.

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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?

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Henkel, Jacqueline M. "Represented Authenticity: Native Voices in Seventeenth-Century Conversion Narratives." New England Quarterly 87, no. 1 (March 2014): 5–45. http://dx.doi.org/10.1162/tneq_a_00343.

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In the seventeenth century, John Eliot's Native American converts performed conversion narratives before Puritan elders. Translated, transcribed, and edited for publication in missionary tracts, these confessions demonstrate how converts mapped their own perspectives onto the apparently restrictive form of this Puritan genre, developing distinctive tropes and themes.

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Thickstun, Margaret Olofson. "The Puritan Origins of Gulliver's Conversion in Houyhnhnmland." Studies in English Literature, 1500-1900 37, no. 3 (1997): 517. http://dx.doi.org/10.2307/451047.

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10

Stoever, William K. B., and Patricia Caldwell. "The Puritan Conversion Narrative: The Beginnings of Expression." American Historical Review 91, no. 2 (April 1986): 456. http://dx.doi.org/10.2307/1858274.

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11

Cohen, Charles L. "Two Biblical Models of Conversion: An Example of Puritan Hermeneutics." Church History 58, no. 2 (June 1989): 182–96. http://dx.doi.org/10.2307/3168723.

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Puritan religious experience centered around conversion, the soul's new birth in faith. Entry into the realm of the Spirit, the path to salvation, involved a protracted emotional confrontation with grace borne in God's Word. The injunction to begin life anew in grace is as old as John 3:3, which declares that one “cannot see the kingdom of God” without being “born again” but does not associate the event with any particular psychological experience; what one undergoes in becoming a child of the Spirit the gospel does not relate. Into this gap of possibility Puritan preachers insinuated their vision of holy passions; well known as physicians of the soul, they pieced together a compelling model of how the Spirit moves a human being as it translates individuals from the estate of damnation to that of grace.

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12

Leverenz, David, and Patricia Caldwell. "The Puritan Conversion Narrative: The Beginnings of American Expression." William and Mary Quarterly 42, no. 1 (January 1985): 131. http://dx.doi.org/10.2307/1919618.

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13

Bush, Sargent, and Patricia Caldwell. "The Puritan Conversion Narrative: The Beginnings of American Expression." Modern Language Review 82, no. 2 (April 1987): 448. http://dx.doi.org/10.2307/3728453.

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14

Gradert, Kenyon. "The Mayflower and the Slave Ship: Pilgrim-Puritan Origins in the Antebellum Black Imagination." MELUS 44, no. 3 (2019): 63–90. http://dx.doi.org/10.1093/melus/mlz025.

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Abstract This essay argues that antebellum black writers claimed America in part by reimagining a national rhetoric of Pilgrim-Puritan origins. Various connections have been drawn between the Puritans and early black writers, including a revised tradition of typological identification with Israel, captivity narratives, and, most frequently, the “black jeremiad.” In addition to these scholarly genealogies, black writers struggled more directly with their spiritual genealogies in an effort to reconcile a growing investment in American and Protestant identity with an emergent sense of black roots. Since Paul Gilroy, a growing number of scholars have examined the importance of origins for antebellum black writers in conversation with dominant Euro-American traditions, yet American Protestantism remains a minor presence in these studies. If early black studies of antiquity, biblical history, and European historiography, for example, were crucial to an emergent sense of black roots, they intertwined in complex ways with black writers’ investment in American Protestantism and its vision of history. Ultimately, black writers further radicalized abolitionists’ revolutionary Puritan genealogy as they made it their own, expanding this spiritual lineage to sanction fugitive slaves, black revolutionaries, and eventually the black troops of the American Civil War, imagined as the culmination of a sacred destiny that was both black and American, traceable to the Mayflower and the slave ship alike.

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15

DeNuccio, J. D. "Institutional Individualism: Conversion, Exile, and Nostalgia in Puritan New England." American Literature 72, no. 3 (September 1, 2000): 625–26. http://dx.doi.org/10.1215/00029831-72-3-625.

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16

Winship, Michael P., and Francis Bremer. "Did John Davenport's Church Require Conversion Narratives for Church Admission?: A Challenge." New England Quarterly 87, no. 1 (March 2014): 132–46. http://dx.doi.org/10.1162/tneq_a_00347.

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Two scholars debate whether John Davenport, pastor of the New Haven church (1638–67), required that a prospective church member offer a personal account of the workings of God's saving grace in him/her to be granted church membership, a matter that, in its broader implications, has significant importance for puritan studies.

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17

Adams, John Charles. "Ramist Concepts of Testimony, Judicial Analogies, and the Puritan Conversion Narrative." Rhetorica 9, no. 3 (1991): 251–68. http://dx.doi.org/10.1525/rh.1991.9.3.251.

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18

Callam, Daniel. "C. S. Lewis's "Mere Christianity" and the Puritan Paradigm of Conversion." Chesterton Review 24, no. 1 (1998): 192–200. http://dx.doi.org/10.5840/chesterton1998241/239.

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19

Bremer, Francis J. "“To Tell What God Hath Done for Thy Soul”: Puritan Spiritual Testimonies as Admission Tests and Means of Edification." New England Quarterly 87, no. 4 (December 2014): 625–65. http://dx.doi.org/10.1162/tneq_a_00416.

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This essay revisits the importance of “conversion narratives” in New England puritanism, arguing that they were not widely used for admission to membership; instead, their primary function was to enable lay men and women to share their religious experiences to help others to salvation and cement the bonds of church fellowship.

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20

Devlin, Jonathan, Richard Clogher, and Marcus Baumann. "Synthesis of Bioderived Cinnolines and Their Flow-Based Conversion into 1,4-Dihydrocinnoline Derivatives." Synlett 31, no. 05 (November 12, 2019): 487–91. http://dx.doi.org/10.1055/s-0039-1690752.

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Starting from phenylhydrazine and glucose, a versatile cinnoline scaffold was obtained on a multigram scale and further derivatized. A simple continuous-flow hydrogenation process permits the conversion of selected cinnolines into their 1,4-dihydrocinnoline counterparts. These products are generated in high yields and high purities with residence times of less than one minute and, along with their cinnoline precursors, are expected to serve as valuable heterocyclic building blocks for future medicinal chemistry programs.

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21

Maimun, Achmad. "THE CONVERSION OF NAHDLATUL ULAMA’S (NU) AFFILIATED PEOPLE TO MAJELISTAFSIR AL-QUR’AN (MTA): A CASE STUDY FROM TRADITIONAL TO PURITAN ISLAM." Jurnal Ilmiah Islam Futura 21, no. 1 (February 1, 2021): 101. http://dx.doi.org/10.22373/jiif.v0i0.5784.

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Religion is a principle that has been taught since the early age. Therefore, religion is difficult to change and even contributes to form one’s soul. However, it does not mean that one’s religious understanding or religion cannot change. Religious change, which is often synonymous with religious conversion, can be considered as the transfer of mażab (schools) or religious beliefs, such as from Nahdlatul ’Ulama (NU) to Majelis Tafsir Al-Qur’an (MTA). To explain that phenomenon, this study is conducted based on three main issues: the process of conversion from NU to MTA, the basis of its rationality, and further implications. Those issues are examined using qualitative research method, applying phenomenological approach. The following results are the research’s findings: changes on understanding from NU to MTA are often caused by one’s psychological factors, while its complementer is caused by social factors. The process of the changes does not happen suddenly, but gradually with the basis of rationality. There are seven phases of the conversion from NU to MTA, namely curiosity and crisis, quest, encounter, interaction, commitment, consequences, and deployable agent. Meanwhile, its basis of rationality consists of clarity and certainty of the basis of Islam, obedience to Al-Qur’an and al-Hadiṡ, and egalitarianism. The phenomenon of conversion may result in counterproductive effects, such as verbal violence towards the perpetrator and social exclusion. Thus, to avoid conflict, one of the important things to do is to give tasamuh education to the moslem community so that they are willing to accept differences wisely.

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22

Mikaelian, Mariet. "Book Review: Godly conversation: Rediscovering the Puritan practice of conference." Christian Education Journal: Research on Educational Ministry 9, no. 2 (November 2012): 443–47. http://dx.doi.org/10.1177/073989131200900221.

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23

Springer, Laura K. "Book Review: Godly Conversation: Rediscovering the Puritan Practice of Conference." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 291–93. http://dx.doi.org/10.1177/193979091200500210.

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24

Kajiwara, Tadahiko, Yuuko Yamamoto, Yoshihiko Akakabe, Kenji Matsui, Hiroshi Shimizu, and Tesuo Kawai. "Biomimetic Conversion of (3S)-(–)-Neodictyoprolenol to Optically Pure (1S,2R)-(–)-Dictyopterene B, Marine Algal Sex Pheromone." Zeitschrift für Naturforschung C 58, no. 1-2 (February 1, 2003): 109–12. http://dx.doi.org/10.1515/znc-2003-1-219.

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Both enantiomers of (3S)-(-)- and (3R)-(+)-Neodictyoprolenol [(3S,5Z,8Z)-(-)-1,5,8-unde-catrien- 3-ol] were successfully converted to the algal sex pheromone, (1S,2R)-(-)-dictyopterene B and (1R,2S)-(+)-dictyopterene B in high enantiomeric purities (e.e. > 99%), respectively, by the biomimetic reaction involving phosphorylation and elimination under a mild condition

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25

López-Gómez, José Pablo, Peter Unger, Roland Schneider, and Joachim Venus. "From Upstream to Purification: Production of Lactic Acid from the Organic Fraction of Municipal Solid Waste." Waste and Biomass Valorization 11, no. 10 (February 28, 2020): 5247–54. http://dx.doi.org/10.1007/s12649-020-00992-9.

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Abstract The implementation of an efficient and sustainable management of the organic fraction of municipal solid wastes (OFMSW) is a topic of intensive discussion in EU countries. Recently, the OFMSW has been investigated as a potential substrate for the production of lactic acid (LA) through fermentation. Nevertheless, none of the reports available in the literature covers all the stages of the conversion process. The present research article is a comprehensive study which includes the upstream, fermentation and downstream for the conversion of OFMSW into LA. Several batches of OFMSW were analysed for the evaluation of sugars released and LA content before the fermentation. Fermentations were performed to study the effect of hydrolysate quality on the LA production using Bacillus coagulans A166. Purification of LA, based on electrodialysis, was carried out after pilot scale fermentation of OFMSW hydrolysates. Results showed that variations in the concentrations of sugars and LA are observed from batch to batch of OFMSW. More specifically, LA can reach high concentrations even before the substrates are hydrolysed, limiting the potential applications of the final product due to low enantiomeric purities. In general, fermentations of the hydrolysate were efficient, with conversion yields of 0.65 g g−1 without the addition of extra nutrients. Downstream is still a challenging stage of the process. A LA recovery of 55% was obtained, with the most significant losses observed during the micro- and nanofiltrations. Overall, a conversion of 10% from OFMSW substrate (dry basis) to LA was achieved. Graphic Abstract

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26

Leonard, Bill J. "Book Review: III. Historical-Theological, the Heart Prepared: Grace and Conversion in Puritan Spiritual Life." Review & Expositor 89, no. 1 (February 1992): 126. http://dx.doi.org/10.1177/003463739208900140.

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27

Tretbar, Maik, Thomsen Witzel, Anika Hauffe, Ulrike Junghans, Aleš Bulc, and Daniela Pufky-Heinrich. "Feasibility Study on the Etherification of Fermentative-Produced Isobutylene to Fully Renewable Ethyl Tert-Butyl Ether (ETBE)." Catalysts 8, no. 11 (November 3, 2018): 514. http://dx.doi.org/10.3390/catal8110514.

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This work evaluates the direct etherification of bio-sourced isobutylene with ethanol forming fully renewable ethyl tert-butyl ether (ETBE). Challenge was the use of the fermentative produced substrate in a solvent-free catalysis using the acidic ion exchanger Amberlyst-15. CO2 impurities have a significant influence on the liquid phase process. The conversion at a ratio that is based on molarities of isobutylene to ethanol of 1:0.9 results in yields up to 97 mol% ETBE. Purities up to 99 wt.% could be achieved by subsequent water extraction in order to ensure qualities for technical application as high performance fuel additive.

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28

Stein, Allan R., Robert D. Dawe, and James R. Sweet. "Preparation of chiral 1-phenylethanols and bromides." Canadian Journal of Chemistry 63, no. 12 (December 1, 1985): 3442–48. http://dx.doi.org/10.1139/v85-565.

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A fast, convenient procedure for preparing and resolving moderate to large quantities of chiral secondary alcohols is described. The general procedure involves a one-pot conversion of the ketone (various acetophenones) to the half-ester of a diacid (succinic, phthalic… ) and resolution with (+)- and (−)-1-phenylethylamines. Overall yields of the enantiomeric alcohols, the variously substituted 1-phenylethanols, are generally 65–85% with optical purities of approximately 90%. Properties and optical rotations of a number of chiral 1-phenylethanols and of the bromides made from them are tabulated. A discussion of optical purity determinations using nmr methods is included and absolute configurations are reported.

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29

Nishimura, Masaji, Dean Hess, Robert M. Kacmarek, Ray Ritz, and William E. Hurford. "Nitrogen Dioxide Production during Mechanical Ventilation with Nitric Oxide in Adults." Anesthesiology 82, no. 5 (May 1, 1995): 1246–54. http://dx.doi.org/10.1097/00000542-199505000-00020.

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Background Inhaled nitric oxide (NO) may be useful in the treatment of adult respiratory distress syndrome and other diseases characterized by pulmonary hypertension and hypoxemia. NO is rapidly converted to nitrogen dioxide (NO2) in oxygen (O2) environments. We hypothesized that in patients whose lungs are mechanically ventilated and in those with a long residence time for NO in the lungs, a clinically important [NO2] may be present. We therefore determined the rate constants for NO conversion in adult mechanical ventilators and in a test lung simulating prolonged intrapulmonary residence of NO. Methods NO (800 ppm) was blended with nitrogen (N2), delivered to the high-pressure air inlet of a Puritan-Bennett 7200ae or Siemens Servo 900C ventilator, and used to ventilate a test lung. The ventilator settings were varied: minute ventilation (VE) from 5 to 25 l/min, inspired O2 fraction (FIO2) from 0.24 to 0.87, and [NO] from 10 to 80 ppm. The experiment was then repeated with air instead of N2 as the dilution gas. The effect of pulmonary residence time on NO2 production was examined at test lung volumes of 0.5-4.0 l, VE of 5-25 l/min, FIO2 of 0.24-0.87, and [NO] of 10-80 ppm. The inspiratory gas mixture was sampled 20 cm from the Y-piece and from within the test lung. NO and NO2 were measured by chemiluminescence. The rate constant (k) for the conversion of NO to NO2 was determined from the relation 1/[NO]t-1/[NO]o = k x [O2] x t, where t = residence time. Results No NO2 was detected during any trial with VE 20 or 25 l/min. With N2 dilution and the Puritan-Bennett 7200ae, NO2 (< or = 1 ppm) was detected only at a VE of 5 l/min with an FIO2 of 0.87 and [NO] > or = 70 ppm. In contrast, [NO2] values were greater with the Servo 900C ventilator than with the Puritan-Bennett 7200ae at similar settings. When NO was diluted with air, clinically important [NO2] values were measured with both ventilators at high [NO] and FIO2. Rate constants were 1.46 x 10(-9) ppm-2.min-1 when NO was mixed with N2, 1.17 x 10(-8) ppm-2.min-1 when NO was blended with air, and 1.44 x 10(-9) ppm-2.min-1 in the test lung. Conclusions [NO2] increased with increased FIO2 and [NO], decreased VE, blending with air, and increased lung volumes. Higher [NO2] was produced with the Servo 900C ventilator than the Puritan-Bennett 7200ae because of the greater residence time. With long intrapulmonary residence times for NO, there is a potential for NO2 production within the lungs. The rate constants determined can be used to estimate [NO2] in adult mechanical ventilation systems.

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30

Mazlish, Bruce, and John Owen King III. "The Iron of Melancholy. Structures of Spiritual Conversion in America from the Puritan Conscience to Victorian Neurosis." History and Theory 24, no. 2 (May 1985): 221. http://dx.doi.org/10.2307/2505284.

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31

LANDRY, H. JORDAN. "The Touched, The Tasted, and The Tempted: Lesbianizing the Triangles of Puritan Conversion Narratives in Emily Dickinson." Women's Studies 33, no. 7 (October 2004): 875–906. http://dx.doi.org/10.1080/00497870490503879.

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32

Doan, Duy, Duc Luu, Thanh Nguyen, Bich Hoang Thi, Hong Pham Thi, Huu Do, Van Luu, et al. "Isolation of Penicillium citrinum from Roots of Clerodendron cyrtophyllum and Application in Biosynthesis of Aglycone Isoflavones from Soybean Waste Fermentation." Foods 8, no. 11 (November 6, 2019): 554. http://dx.doi.org/10.3390/foods8110554.

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Soybeans offer an abundant source of isoflavones, which confer useful bioactivities when existing in aglycone forms. The conversion of isoflavones into aglycones via fermentation of soybean products is often realized by β-glucosidase, an enzyme produced by fungi. In this study, a filamentous fungus, Clerodendron cyrtophyllum, was isolated from root of Clerodendron cyrtophyllum Turcz, which was able to produce the highest activity of β-glucosidase up to 33.72 U/mL at 144 h during fermentation on Potato Dextrose Broth (PDB). The obtained fungus was grown on isoflavones-rich soybean extract to produce genistein and daidzein, achieving the conversion rate of 98.7%. Genistein and daidzein were isolated and purified by column chromatography using hexane/acetone (29:1/1:1), reaching purities of over 90% of total isoflavones, as identified and determined by TLC, LC-MS/MS, and 1H and 13C NMR spectroscopy. These results imply that the isolated P. citrinum is a potential fungal strain for industrial-scale production of genistein and daidzein from isoflavones-containing soybean extracts. These products may serve as potential raw materials for manufacture of functional foods that are based on aglycones.

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Clark, Glenn J. "Civil Conversation, Religious Controversy, and The New Inn." Renaissance and Reformation 40, no. 4 (January 1, 2004): 33–54. http://dx.doi.org/10.33137/rr.v40i4.9039.

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Jonson présente dans sa pièce The New Inn (1629) le parallèle éthique s'établissant entre l'hôtel et l'église en tant qu'espaces où le discours et la conduite laïcs, qui, infléchis par la bonne foi, rendent possible une revitalisation des échanges sociaux. L'éthique présentée dans la pièce est suffisamment générale pour permettre aux discours sociaux et religieux, incluant le discours puritain, de gagner en force et en crédibilité. Jonson allie la liberté traditionnelle propre à l'hôtel au concept de la Renaissance de salubrité et de pragmatisme de la conversation laïque. Il y ajoute aussi l'idéal typiquement Jacobain de communion œcuménique inclusive dans le but de mettre encore davantage en relief la puissance comique de la pièce dans son traitement de la socialisation et de la fantaisie romantique de l'amour renouvelé.

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Gatta, John. "The Saving Grace of America’s Green Jeremiad." Religions 11, no. 4 (April 6, 2020): 172. http://dx.doi.org/10.3390/rel11040172.

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By the late seventeenth century, Puritan leaders in colonial America were bemoaning what they perceived to be the betrayal of New England’s godly “errand into the wilderness.” In election sermons they mourned the community’s backsliding from its global mission as a “city upon a hill.” Such doomsday rhetoric echoed the lamentations of decline intoned by ancient Hebrew prophets such as Jeremiah. Yet this “Jeremiad” discourse characteristically reached beyond effusions of doom and gloom toward prospects of renewal through a conversion of heart. It blended warnings of impending catastrophe with hope for recovery if the erring souls it addressed chose to repent. This twofold identity of the Puritan Jeremiad, gradually refashioned into the American Jeremiad, has long resonated within and beyond this nation’s literary culture. Featured in creative nonfiction, jeremiad expression surfaces in various forms. And with rise of the modern environmental movement, a prophetic subspecies identifiable as “Green Jeremiad” has lately emerged. The essay reflects on how, especially in an Anthropocene era, Green Jeremiads dramatize the crisis of spirit and faith that undergird challenges to earth’s geophysical health and survival. What saving graces might temper the chilling reminders of imminent peril composed by authors such as Rachel Carson, Bill McKibben, Barbara Kingsolver, and Elizabeth Kolbert?

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Adie, Douglas K. "In Search of America's Great Awakenings." Journal of Interdisciplinary Studies 14, no. 1 (2002): 91–116. http://dx.doi.org/10.5840/jis2002141/25.

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This essay re-examines Robert W, Fogel's thesis in The Fourth Great Awakening and the Future of Egalitarianim, which sees America's religious revivals as pivotal in the transformation of culture through the political process, ultimately producing greater equality. Fogel's work thus provides the context for examining the impact of evangelical Christianity on American culture. Curiously, Fogel's approach brackets the underlying spiritual reality beneath the conversion experience, and assumes the primacy of social, economic, arid political processes in U.S. history. Yet, the Puritan Awakening the nature of overlapping historical cycles leading to greater equality, and the increasing secularization of American society-all beg the question of interpreting U.S. history, and leave open the prospect of spiritual renewal which would characterize America's Fourth Great Awakening. Hence, the essay tries to regraft some of the spiritual roots onto Fogel's secular interpretation of historical events and the dynamics of American culture.

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Rusliana, Santa. "Book Review: The Lost Discipline of Conversation: Surprising Lessons in Spiritual Formation Drawn from the English Puritans." Christian Education Journal: Research on Educational Ministry 16, no. 2 (July 26, 2019): 395–99. http://dx.doi.org/10.1177/0739891319848433f.

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Wenig, Scott. "Book Review: The Lost Discipline of Conversation: Surprising Lessons in Spiritual Formation Drawn from the English Puritans." Journal of Spiritual Formation and Soul Care 12, no. 2 (September 10, 2019): 272–74. http://dx.doi.org/10.1177/1939790919871721.

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Cogley, Richard W. "The Fall of the Ottoman Empire and the Restoration of Israel in the “Judeo-centric” Strand of Puritan Millenarianism." Church History 72, no. 2 (June 2003): 304–32. http://dx.doi.org/10.1017/s0009640700099868.

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For the American Puritan minister Increase Mather, the battle of Armageddon would be “the most terrible day of battel that ever was.” “Asia is like to be in a flame of war between Israelites and Turks,” he wrote in The Mystery of Israel's Salvation, “[and] Europe between the followers of the Lamb and the followers of the beast.” In the Asian and European spheres of action, or so Mather anticipated, God's Israelite and Protestant armies would “overthrow great Kingdoms, and make Nations desolate, and bring defenced Cities into ruinous heaps.” The inevitable victory would reshape the course of history, for the destruction of Roman Catholic and Ottoman power would be accompanied by the conversion of the Jews and the lost tribes of Israel to Christianity and by their restoration to their ancestral homeland in Palestine. Then would come the birth of the millennium in Jerusalem and the subsequent spread of the kingdom of Jesus Christ throughout Europe, the Middle East, and the rest of the world.

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Park, John S. "Joanne J. Jung, The Lost Discipline of Conversation: Surprising Lessons in Spiritual Formation Drawn from the English Puritans." Review & Expositor 116, no. 4 (October 21, 2019): 502–3. http://dx.doi.org/10.1177/0034637319880972k.

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40

Yan, Haiyang, Wei Li, Yongming Zhou, Muhammad Irfan, Yaoming Wang, Chenxiao Jiang, and Tongwen Xu. "In-Situ Combination of Bipolar Membrane Electrodialysis with Monovalent Selective Anion-Exchange Membrane for the Valorization of Mixed Salts into Relatively High-Purity Monoprotic and Diprotic Acids." Membranes 10, no. 6 (June 26, 2020): 135. http://dx.doi.org/10.3390/membranes10060135.

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The crystalized mixed salts from the zero liquid discharge process are a hazardous threat to the environment. In this study, we developed a novel electrodialysis (SBMED) method by assembling the monovalent selective anion-exchange membrane (MSAEM) into the bipolar membrane electrodialysis (BMED) stack. By taking the advantages of water splitting in the bipolar membrane and high perm-selectivity of MSAEM for the Cl− ions against the SO42− ions, this combination allows the concurrent separation of Cl−/SO42− and conversion of mixed salts into relatively high-purity monoprotic and diprotic acids. The current density has a significant impact on the acid purity. Both the monoprotic and diprotic acid purities were higher than 80% at a low current density of 10 mA/cm2. The purities of the monoprotic acids decreased with an increase in the current density, indicating that the perm-selectivity of MSAEM decreases with increasing current density. An increase in the ratio of monovalent to divalent anions in the feed was beneficial to increase the purity of monoprotic acids. High-purity monoprotic acids in the range of 93.9–96.1% were obtained using this novel SBMED stack for treating simulated seawater. Therefore, it is feasible for SBMED to valorize the mixed salts into relatively high-purity monoprotic and diprotic acids in one step.

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Thompson, Roger. "Patricia Caldwell, The Puritan Conversion Narrative (Cambridge: Cambridge University Press, 1983, £17.50). Pp. x, 210. ISBN 0 521 25460 4." Journal of American Studies 19, no. 1 (April 1985): 156–57. http://dx.doi.org/10.1017/s0021875800020430.

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Yule, George. "The Puritan Conversion Narrative: The Beginnings of American Expression. By Patricia Caldwell. Cambridge University Press, 1983. Pp. 210. £17·50." Scottish Journal of Theology 38, no. 2 (May 1985): 274–75. http://dx.doi.org/10.1017/s003693060004151x.

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Dailey, Barbara Ritter. "The Visitation of Sarah Wight: Holy Carnival and the Revolution of the Saints in Civil War London." Church History 55, no. 4 (December 1986): 438–55. http://dx.doi.org/10.2307/3166367.

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Historians of English Puritanism concede that by the 1650s the revolution of the saints had run its course. The political activism of the Presbyterians, Independents, and radical sects during the war gave way in the Interregnum period to more private concerns of personal and collective piety. The pattern of changing popular mood in an unstable political environment is clear enough, but the social meanings of religion as devotional practice are more obscure. Lost in the historical analysis is the realization that piety is an expressive form of communication in the politics of social life. In times of militant controversy the public role of piety is more obviously ideological, and devotional literature achieves publicity in the sense of promoting sectarian reformation. From this perspective, I shall focus on Henry Jessey's The Exceeding Riches of Grace Advanced (London, 1647) and will place it in the context of the art of dying (ars moriendi) tradition and of factional pluralism in civil war London. The story of Sarah Wight's illness and conversion experience attempted to unify religious and political divisions in a crucial revolutionary year. Within a traditional framework of devotional literature, Jessey communicated a political message. Sarah Wight herself was not a passive recipient of ministerial advice, but an influential teacher of radical theology. In fact, it was the customary form of the artes moriendi tradition that allowed her conversion to become an occasion for lay preaching.

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Silva, Eduardo Alberto Borges da, Antônio Augusto Ulson de Souza, Alírio Egídio Rodrigues, and Selene Maria Arruda Guelli Ulson de Souza. "Glucose isomerization in simulated moving bed reactor by Glucose isomerase." Brazilian Archives of Biology and Technology 49, no. 3 (May 2006): 491–502. http://dx.doi.org/10.1590/s1516-89132006000400018.

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Studies were carried out on the production of high-fructose syrup by Simulated Moving Bed (SMB) technology. A mathematical model and numerical methodology were used to predict the behavior and performance of the simulated moving bed reactors and to verify some important aspects for application of this technology in the isomerization process. The developed algorithm used the strategy that considered equivalences between simulated moving bed reactors and true moving bed reactors. The kinetic parameters of the enzymatic reaction were obtained experimentally using discontinuous reactors by the Lineweaver-Burk technique. Mass transfer effects in the reaction conversion using the immobilized enzyme glucose isomerase were investigated. In the SMB reactive system, the operational variable flow rate of feed stream was evaluated to determine its influence on system performance. Results showed that there were some flow rate values at which greater purities could be obtained.

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Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America." Church History 76, no. 4 (December 2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.

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In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and truly into the fold of Christ.” He called for pastors to pray for the children, to convene meetings of praying parents, to pay attention to children during pastoral visits, to impart special instruction to children from the pulpit, to visit their schools, to institute Sunday schools, to teach children the Bible, and to offer catechetical instruction. The devoted pastor would acquaint himself with children, “enter into their feelings, and interest himself in their affairs; and thus engage their affections, and win their confidence.“Christian clergy in America had long heeded such admonitions. Seventeenth-century Puritan ministers made serious, if sporadic, efforts to teach the catechism, often invited groups of children into their homes for instruction, contended over the implications of the baptismal covenant, and urged parents to teach their offspring religious truths and Christian practices. Eighteenth-century Anglican clergy made similar efforts to instruct children, and their revivalist counter-parts in New England and the Middle Colonies encouraged the conversion of children at younger than customary ages. Jonathan Edwards devoted careful attention to his four-year-old convert Phebe Bartlet, who followed in the path of her converted eleven-year-old brother by announcing, after anguished prayers and cries for mercy, that “the kingdom of God had come” to her.

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Winiarski, Douglas L. "Native American Popular Religion in New England’s Old Colony, 1670–1770." Religion and American Culture: A Journal of Interpretation 15, no. 2 (2005): 147–86. http://dx.doi.org/10.1525/rac.2005.15.2.147.

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AbstractIn recent years, historians have turned their attention to the continued presence of Native Americans living “behind the frontier” in eighteenth-century New England. Where a previous generation of scholars once wrangled over the benignity of seventeenth-century Puritan “praying towns” and equated conversion with cultural suicide, current studies of Native religion in the decades preceding the American Revolution suggest that Indians preserved traditional culture by grafting Christianity onto a preexisting grid of beliefs and practices. A case study based on the writings of a lay missionary and civil magistrate named Josiah Cotton, this essay contributes to revisionist scholarship by examining Native American spirituality under the broader and more inclusive category of popular religion. Most Wampanoag families in New England's “Old Colony” lived between cultures—neither fully integrated into English society nor fully traditional in their identities or worldview. The ambiguities of their colonial situation, in turn, facilitated the emergence of a diverse spectrum of religious beliefs and practices that, at times, transcended racial categories. English settlers consulted Native American shamans and cunning folk; rumors of witchcraft, ghosts, and spirits permeated all ranks of society; and Indians and their white neighbors shared a preoccupation with spiritual healing. A few core families aspired to all the trappings of English life; they internalized Puritan doctrine, engaged in sophisticated devotional routines, and joined local Indian churches. Others continued to live in traditional ways and simply ignored the pastoral labors of regional missionaries. But for the majority of Native Christians who lived and worked side-by-side with their English neighbors, religion remained an eclectic affair as they deployed a variety of spiritual resources to combat the vicissitudes and uncertainties of everyday life.

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Eyring, Mary Kathleen. "Choosing Death: The Making of Martyrs in Early American Criminal Narratives." American Literature 91, no. 4 (December 1, 2019): 691–719. http://dx.doi.org/10.1215/00029831-7917272.

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Abstract In 1701 Puritan minister John Rogers published the criminal narrative of Esther Rodgers, who had been convicted of infanticide and executed. Esther Rodgers appears in Rogers’s Death the Certain Wages of Sin not as a depraved criminal or even a repentant sinner but as a courageous Christian martyr. Much of the productive recent scholarship on Rodgers studies the way her criminal status operated in the public sphere generally or print culture specifically, but the literary construction of her legal criminal status reveals a larger negotiation over marginalized individuals’ ability to consent and dissent in early New England and an unexpected orientation toward choice in early American literature. Rogers and his contemporaries engaged the conventions of the early modern criminal narrative to organize the chaos of maternal tragedy according to fictions of choice and the conventions of ancient and antique scripture to recast execution as a prelude to salvation. But in the ill-fitting spaces between the criminal’s story and the forms to which these authors suited it, readers could see a character who was something more—or less—than murderer or martyr: a sympathetic victim granted the ability to consent only in order to certify her legal culpability, religious conversion, and complicity in the macabre spectacle of her own public execution.

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48

Lee, Donghwa, Ilhwan Kim, and Kwang Jo Lee. "Numerical Investigation of High-Purity Entangled Photon-Pair Generation in Ba3Mg3(BO3)3F3 Crystals." Crystals 10, no. 12 (December 21, 2020): 1164. http://dx.doi.org/10.3390/cryst10121164.

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We investigate the high-purity entangled photon pair generation in a recently developed borate crystal, Ba3Mg3(BO3)3F3. The technique is based on the spontaneous parametric down-conversion under the extended phase matching (EPM), where the phase matching and the group velocity matching between the interacting photons are satisfied simultaneously in bulk crystals with point symmetry of orthorhombic mm2 (thus showing biaxial birefringence). We will discuss all the theoretical aspects required for the generation of photon pairs in mm2 biaxial crystals, which are much more complex than the cases of uniaxial crystals (e.g., β-BaB2O4 and LiNbO3) and periodically poled crystals that are widely used in the field. Our study includes theoretical and numerical investigations of two types of EPM and their corresponding effective nonlinearities and spatial walk-offs. The results show that two types of EPM are satisfied over the specific range in the direction of pump wave vector, corresponding to its spectral ranges of 876.15–1052.77 nm for Type I and 883.92–914.33 nm for Type II. The joint spectral analyses show that photon-pairs can be generated with high purities of 0.997 with a proper pump filtering (for Type II), and 0.833 even without pump filtering (for Type I).

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Kim, Ilhwan, Donghwa Lee, and Kwang Jo Lee. "Numerical Investigation of High-Purity Polarization-Entangled Photon-Pair Generation in Non-Poled KTP Isomorphs." Applied Sciences 11, no. 2 (January 8, 2021): 565. http://dx.doi.org/10.3390/app11020565.

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We investigated the high-purity entangled photon-pair generation in five kinds of “non-poled” potassium titanyl phosphate (KTP) isomorphs (i.e., KTiOPO4, RbTiOPO4, KTiOAsO4, RbTiOAsO4, and CsTiOAsO4). The technique is based on the spontaneous parametric down-conversion (SPDC) under Type II extended phase matching (EPM), where the phase matching and the group velocity matching are simultaneously achieved between the interacting photons in non-poled crystals rather than periodically poled (PP) KTPs that are widely used for quantum experiments. We discussed both theoretically and numerically all aspects required to generate photon pairs in non-poled KTP isomorphs, in terms of the range of the beam propagation direction (or the spectral range of photons) and the corresponding effective nonlinearities and beam walk-offs. We showed that the SPDC efficiency can be increased in non-poled KTP isomorphs by 29% to 77% compared to PPKTP cases. The joint spectral analyses showed that photon pairs can be generated with high purities of 0.995–0.997 with proper pump filtering. In contrast to the PPKTP case, where the EPM is achieved only at one specific wavelength, the spectral position of photon pairs in the non-poled KTP isomorphs can be chosen over the wide range of 1883.8–2068.1 nm.

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Van Overtveldt, Stevie, Ophelia Gevaert, Martijn Cherlet, Koen Beerens, and Tom Desmet. "Converting Galactose into the Rare Sugar Talose with Cellobiose 2-Epimerase as Biocatalyst." Molecules 23, no. 10 (October 1, 2018): 2519. http://dx.doi.org/10.3390/molecules23102519.

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Cellobiose 2-epimerase from Rhodothermus marinus (RmCE) reversibly converts a glucose residue to a mannose residue at the reducing end of β-1,4-linked oligosaccharides. In this study, the monosaccharide specificity of RmCE has been mapped and the synthesis of d-talose from d-galactose was discovered, a reaction not yet known to occur in nature. Moreover, the conversion is industrially relevant, as talose and its derivatives have been reported to possess important antimicrobial and anti-inflammatory properties. As the enzyme also catalyzes the keto-aldo isomerization of galactose to tagatose as a minor side reaction, the purity of talose was found to decrease over time. After process optimization, 23 g/L of talose could be obtained with a product purity of 86% and a yield of 8.5% (starting from 4 g (24 mmol) of galactose). However, higher purities and concentrations can be reached by decreasing and increasing the reaction time, respectively. In addition, two engineering attempts have also been performed. First, a mutant library of RmCE was created to try and increase the activity on monosaccharide substrates. Next, two residues from RmCE were introduced in the cellobiose 2-epimerase from Caldicellulosiruptor saccharolyticus (CsCE) (S99M/Q371F), increasing the kcat twofold.

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