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Journal articles on the topic 'Four evangelists'
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1
Roethlisberger, Marcel George. ""The Four Evangelists" by Abraham Bloemaert." Record of the Art Museum, Princeton University 51, no. 1 (1992): 2. http://dx.doi.org/10.2307/3774709.
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Setyarini, Lilis. "Prioritas Pemberitaan Injil Dalam 2 Korintus 4:1-6." Journal Kerusso 2, no. 1 (March 22, 2017): 55–71. http://dx.doi.org/10.33856/kerusso.v2i1.41.
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Priority Evangelists will be the object of study in this chapter focus on letter 2 Corinthians 4: 1-6. Where this topic is divided into four parts: Basic Services evangelist is because of God's mercy and receives the service. The second part talks about Exemplary Evangelists who should not lose heart in preaching the Gospel, Refuse act sneaky hidden and does not apply in the gospel. The third is the method in which the Not Faking Preaching the Word of God, Expressing Truth, Submit Yourself to Consider All People in the Face of God. Then the fourth is the focus of the preaching of the Gospel, in which the preacher must declare Jesus Christ as perso nal Lord and Herald as a servant who proclaim the greatness of Christ. Furthermore, the final section concludes with Affirmation of the news it self is Personal Testimony of Paul (of the light shine in the dark.
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Hindman, Sandra, and Michael Heinlen. "A Connoisseur's Montage: The "Four Evangelists" Attributed to Giulio Clovio." Art Institute of Chicago Museum Studies 17, no. 2 (1991): 154. http://dx.doi.org/10.2307/4101589.
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Bentein, Klaas, and Floris Bernard. "A Cycle of Book Epigrams in Honour of the Four Evangelists." Scriptorium 65, no. 2 (2011): 237–49. http://dx.doi.org/10.3406/scrip.2011.4132.
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Walker, William O., and Robert H. Smith. "Easter Gospels: The Resurrection of Jesus according to the Four Evangelists." Journal of Biblical Literature 105, no. 1 (March 1986): 152. http://dx.doi.org/10.2307/3261142.
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Wierucka, Ewa. "Zoomorphic symbols of the Four Evangelists in monuments of Russian literature." Folia Bibliologica 57 (June 26, 2015): 11–27. http://dx.doi.org/10.17951/fb.2015.57.11.
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Pornsrimate, Kanyawee, and Anon Khamwon. "How to convert Millennial consumers to brand evangelists through social media micro-influencers." Innovative Marketing 17, no. 2 (April 27, 2021): 18–32. http://dx.doi.org/10.21511/im.17(2).2021.03.
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Undoubtedly, in the modern age of digitalization, Millennials, who are considered digital natives, have become a massive target market for salespersons. Changes in the way Millennials think accompanied by an explosion of social media have led to an increased focus on social media influencer marketing in the company sector. To help establish a new marketing paradigm that accounts for these changes, this research aims to conceptualize and investigate the process of building consumer-brand relationships with Millennial consumers through social media micro-influencers. Findings based on structural equation modeling revealed that four core characteristics of social media micro-influencers (i.e., authenticity, the meaning of the influencer, specific content, and secret sharing) were a significant antecedent of brand engagement and brand love, which, in turn, mediated the pathway from social media micro-influencer characteristics to brand evangelism. Understanding what social media micro-influencers mean to Millennials offers the promise of improving brand evangelism through more precise market analysis and market strategy. In the discussion, the paper introduces a three-stage building method towards brand evangelism through social media micro-influencer, including: (1) the stage of selecting influencers; (2) the stage of constructing intense emotional responses to the brand (brand engagement and brand love); and ultimately (3) the stage of becoming a brand evangelist. Lastly, limitations and future directions were discussed.
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Bode, Edward L. "Book Review: Easter Gospels: The Resurrection of Jesus According to the Four Evangelists." Biblical Theology Bulletin: Journal of Bible and Culture 17, no. 4 (November 1987): 163. http://dx.doi.org/10.1177/014610798701700418.
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Price, James J. H. "Book Review: Easter Gospels: The Resurrection of Jesus According to the Four Evangelists." Interpretation: A Journal of Bible and Theology 40, no. 1 (January 1986): 100–102. http://dx.doi.org/10.1177/002096438604000128.
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Melamba, Basrin, Nina Herlina, Widyo Nugrahanto, and Aswati Mukadas. "Zending and Culture of Tolaki Tribe in Southeast Sulawesi, 1916-1942." Jurnal Sejarah Citra Lekha 4, no. 1 (March 18, 2019): 53. http://dx.doi.org/10.14710/jscl.v4i1.20673.
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This study analyses the cultural problems as the entity of Tolaki Tribe about Christianity in Southeast Sulawesi in the period 1916-1942. The historical method is used to find and identify the cultural problems that detained the Christianity process by occupying the four stages begins with heuristic, critic, interpretation, until historiography. During the period also, found a pattern of negotiations between traditions or customs and the teachings of Christianity that were played by the evangelists. So, there was a harmonious dialogue between Christians and the indigenous people. In this case, the agent or pastor succeeded in carrying out interactions and playing on the strategies and rules of religion with the provisions of the indigenous people. It was concluded that culture became an obstacle and challenge in the process of Christianity. However, at the same time, it became an opportunity used by the evangelists in the process of spreading religion among the Tolaki society. The culture and religion of Protestant Christian are always united and together in the reality of the living in indigenous people.
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Troșan, Laura. "Restaurarea unui antimis datat 1822." Anuarul Muzeului Etnograif al Transilvaniei 34 (December 20, 2020): 343–50. http://dx.doi.org/10.47802/amet.2020.34.20.
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"Restoration of an antimension dated 1822 The antimension is a consecrated liturgical textile object, it is kept on an altar, and without it the Divine Liturgy cannot be celebrated. The antimension is made of a rectangular linen or silk cloth, decorated with the representation of the Entombment of Christ and of the four Evangelists, in various printing techniques. The restoration operations carried out include mechanical dry cleaning, removal of wax deposits, rehydration and regaining the original shape of the piece. Keywords: Antimension, restoration, cult objects, Romanian in the Cyrillic alphabet, Slavonic "
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Moscicke, Hans. "Jesus as Goat of the Day of Atonement in Recent Synoptic Gospels Research." Currents in Biblical Research 17, no. 1 (October 2018): 59–85. http://dx.doi.org/10.1177/1476993x17751295.
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Do the Synoptic passion narratives portray Jesus (and Barabbas) as one (or both) of the goats of the Day of Atonement? This question currently has no consensus in biblical scholarship but four contrasting positions: The evangelists portray (1) Jesus as the abused scapegoat in his maltreatment by the Roman soldiers (Mk 15.16-20 parr.); (2) Jesus as a pharmakos-like scapegoat patterned after Hellenistic motifs of redemptive suffering; (3) Barabbas as the scapegoat and Jesus as the immolated goat (Mt. 27.15-26 parr.); and (4) Jesus as neither goat, but the typological fulfillment of alternative (suffering) figures: Isaiah’s Servant, the Psalms’ Righteous Sufferer, the Son of Man, and the divine warrior. This article reviews and evaluates these four positions, suggesting avenues for future research.
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Abogunrin, S. O. "The Three Variant Accounts of Peter's Call: a Critical and Theological Examination of the Texts." New Testament Studies 31, no. 4 (October 1985): 587–602. http://dx.doi.org/10.1017/s0028688500012121.
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The variant accounts of Peter's call as recorded by the four Evangelists constitute a major problem in the New Testament. Can we dismiss as incredible the accounts of his call on the basis of the Gospels' inconsistencies? Fuller has pointed out that the best way to discredit a witness in court is for the cross-examiner to tie him up in knots and make his evidence to appear to be such a tissue of inconsistencies that the jury becomes convinced that he is entirely untrustworthy. But in spite of their differences, the four Gospels are united in reporting that Peter became a follower of Jesus in the very early days of his ministry. They differ, however, as to the time, place and circumstances of his call.
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Mejía Vergara, Omar. "Reflexiones sobre ethos barroco y guadalupanismo." Theoría. Revista del Colegio de Filosofía, no. 30-31 (December 1, 2016): 119–31. http://dx.doi.org/10.22201/ffyl.16656415p.2016.30-31.455.
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Taking as starting point the mexican tradition about the virgin of Guadalupe as a clear example of the “baroque behavior”, a proposal made by Bolívar Echeverría, the present text discusses the emphasis that this author gives to the indigenous aspect of the phenomenon. In this way, the paper seeks to include into the analysis in key of baroque ethos also the presence of creole thinkers; specially, with the importance of the called “evangelists of Guadalupe”, a group of four authors from the seventeenth century, who configurated intelectually this worship in the New Spain. Thus, continuing Echeverría’s original line, the final part of the text proposes a new aplication of his baroque ethos in processes and events ocurred in New Spain during seventeenth century, because some are very important to understand the mexican mode of being.
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Chun, Eunkyung. "Variations of the Four Evangelists (Mamaluju) on the Legend of Tristan and Isolde: A Reading of Book II, Chapter 4 of James Joyce’s Finnegans Wake." James Joyce Journal 24, no. 1 (June 30, 2018): 177–96. http://dx.doi.org/10.46258/jjj.2018.24-1.177.
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Dwyer, Brendan, Gregory P. Greenhalgh, and Carrie W. LeCrom. "Exploring Fan Behavior: Developing a Scale to Measure Sport eFANgelism." Journal of Sport Management 29, no. 6 (November 2015): 642–56. http://dx.doi.org/10.1123/jsm.2014-0201.
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Brand evangelism, an advanced form of marketing where consumers voluntarily advocate on behalf of the brand, can bring numerous benefits to a firm. Pro-brand behaviors such as word-of-mouth promotion, recruitment of consumers, and disparagement of rivals are just a few of the many actions associated with brand evangelism. With highly impassioned and provocative fans, an opportunity exists to explore brand evangelism within the spectator sport context. The purpose of this study was to develop and validate a scale to measure sport team (brand) evangelism. Guided by Fournier’s (1998) brand extension of relationship theory and following Churchill’s (1979) eight-step method for developing marketing measures, two focus groups of fans were interviewed and an additional 450 sport fans were surveyed through two distinct data collections in an attempt to identify sport team evangelistic behaviors, and test a measure of such behaviors. The assessment of the instrument included two forms of reliability analysis and three modes of validity analysis as the scale was parsimoniously reduced from 88 initial behaviors to four factors and 14 items.
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Dunn, James D. G. "Prolegomena to a Theology of Paul." New Testament Studies 40, no. 3 (July 1994): 407–32. http://dx.doi.org/10.1017/s0028688500012649.
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We are in a better position to write a theology of Paul than the theology of anyone else for the first hundred years of Christianity. In contrast, though a theology of Jesus would be the more fascinating, we have nothing first-hand from Jesus which can provide such a secure starting point. The theologies of the Evangelists are almost equally problematic, since their focus on the ministry and teaching of Jesus makes their own theology that much more allusive. Moreover, in two at least of the four cases we have only one document to use; we can speak with some confidence of the theology of that document, but the theology of its anonymous author remains tantalisingly intangible. So too with the other NT letters: either we have only one letter from a particular pen, or the author is unknown, or the letter is too short for us to get much of a handle on its theology, or all three; a theology of 1 Peter is never going to have the depth and breadth of a theology of Paul. Within the first century of Christianity the closest parallel is Ignatius, where, arguably, there are as many genuine letters; but even so we are talking about seven letters written over a very short period, all but one to a relatively small area, in similar circumstances and on a limited range of themes.
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Dawson, Jane, and Lionel K. J. Glassey. "Some Unpublished Letters from John Knox to Christopher Goodman." Scottish Historical Review 84, no. 2 (October 2005): 166–201. http://dx.doi.org/10.3366/shr.2005.84.2.166.
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The unexpected discovery of five unknown letters from John Knox to his English friend and ally Christopher Goodman, all dating from the period 1566–9, elucidates several aspects of the Scottish Reformer's later career. The provenance and appearance of these letters, four of which survive only as eighteenth-century transcripts, are described in Sections I-IV. Section V discusses the significance of the letters. It is argued that Knox was strongly tempted by the prospect of a mission to Ireland, jointly with Goodman, in 1566; that Goodman persuaded Knox to adopt the radical Puritan position in the English Vestiarian controversy; that Knox became increasingly pessimistic about the ecclesiastical and political situation in Scotland in the late 1560s, notwithstanding the elimination of Mary, Queen of Scots (whom Knox described as ‘that cursed Jesabel’) from the Scottish scene; that Knox maintained a range of contacts that provided him with extensive and up-to-date information about affairs in England and Ireland as well as in Scotland; and, especially, that Knox retained to the end of his life a perception that the Protestant Reformation constituted a ‘British’, rather than a specifically Scottish, phenomenon, in which the three countries making up the British Isles were inextricably interlinked as Protestant evangelists of all nationalities worked together to establish the new religion. The letters themselves (with one additional letter derived from the same archival source and written by Knox's secretary Richard Bannatyne to Goodman) are reproduced as accurately as possible in the Appendices.
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Laflı, Ergün, Maurizio Buora, and Denys Pringle. "Four Frankish gravestones from medieval Ephesus." Anatolian Studies 71 (2021): 171–84. http://dx.doi.org/10.1017/s0066154621000107.
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AbstractThis paper presents and discusses four Latin tombstones relating to Italian residents of medieval Ephesus that have been recovered from properties on the terrace of Ayasuluk (Selçuk), near the Byzantine Church of St John the Evangelist. Two of them, dating from the late 14th century, were originally published in 1937, while the other two, from the mid- 15th century, came to light more recently in January 2017.
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Parrott, Guy, Annie Danbury, and Poramate Kanthavanich. "Online behaviour of luxury fashion brand advocates." Journal of Fashion Marketing and Management 19, no. 4 (September 14, 2015): 360–83. http://dx.doi.org/10.1108/jfmm-09-2014-0069.
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Purpose – Over the past few years online fashion communities have proliferated becoming an increasingly powerful forum for user-generated content, and consequently, the fashion industry has shown great interest in such communities. The purpose of this paper is to review and analyse brand advocacy behaviour within luxury brand accessory forums: to analyse the role these communities play in influencing purchase intention; assessing their contribution to fashion brand love. Design/methodology/approach – The study adopted a netnographic approach to the phenomenon of online luxury accessory communities. The research reports observational data including blog texts and audience comments for four popular forums: The Purse Forum, The Fashion Spot, The Bag Forum (TBF) and Shoe Forum (SF). Although the forums are open to all and are designed to be internationally relevant; the observations were conducted from a base in the UK. Findings – Findings indicate that informants display some unifying characteristics clustered around engagement, involvement, self-concept and self-connection, brand love and hedonic values. Informants however, display some discernible differences as they “rally” to two distinctive totems: first, active luxury brand advocates and second, passive brand advocates. Although subtle, these differences suggest significant possibilities for fashion brand owners. Research limitations/implications – Further research could include the measurement of brand advocacy to distinguish more clearly between high and low levels of advocacy and the resulting consumer behaviour intentions. One sub-group that would be interesting to explore is that of brand evangelists and their relationship with fashion brands: what are the reasons for treating brands as religious artefacts and can this extreme level of advocacy be developed by marketing? The study focused on observing online posts by self-selected brand advocates. A worthwhile comparison could be made with fashion communities where brand marketers are active participants and how this influences the discourse and actions of brand advocates. Practical implications – The findings indicate that all forum members are incredibly attached to their brands, but will still consider purchasing several brands as their “evoked set”. Additionally, even when demonstrating involvement, they can operate as passive observers in the online community. Originality/value – Social media, especially online forums, play an important role in contemporary luxury fashion branding. This study addresses the role these forums play in supporting brand love and the contribution they make to luxury brand advocacy. Membership and influence dynamics are reported; which have resonance to both practitioners and researchers.
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Thellman, Gregory S. "Four stages of Revelation." Kairos 11, no. 2 (December 7, 2017): 197–215. http://dx.doi.org/10.32862/k.11.2.4.
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Reflection on the formation of the NT canon often neglects the internal claims of the NT texts themselves in favor of a focus on their reception. However, while it is clear the canonical Gospels present the teaching of Jesus as authoritative, the intended authority of the written Gospel texts themselves has mostly been dismissed or even ignored by critical biblical scholars. However, this position is now being reconsidered, and the exegesis of particular texts may prove to counter the former assumption. The present article argues that there are four stages of revelation implicit within the Fourth Gospel. The author uses select narratorial insertions to convey the disciples’ post-resurrection remembrance, understanding and belief (2:22; 12:16; 20:9) as the uniting of the OT scripture (γραφή) and the revelatory word (λόγος) of Jesus as one divinely inspired and authoritative message revealed by the Holy Spirit (14:25–26). Consequently, the evangelist’s very writing of the Gospel transcribes this revelation for his readers (20:31) in order that they may believe and have life. John’s Gospel thus presents an internal claim for itself to its readers as “scripture,” through which the signs of Jesus, the reality of his life-giving death and resurrection and his very presence can be experienced by later readers and disciples.
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Sterk, Vernon J. "Evangelism with Power: Divine Healing in the Growth of the Tzotzil Church." Missiology: An International Review 20, no. 3 (July 1992): 371–84. http://dx.doi.org/10.1177/009182969202000304.
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In areas of the world where animistic cultures are resistant to the gospel, a ministry of healing that demonstrates God's power is indispensable to the effective communication of the gospel and the growth of the church. Such a ministry touches the core of the indigenous worldview and is therefore an essential form of evangelism. Through four case studies, the author shows how evangelism coupled with divine healing has played a major role in the growth of the Tzotzil church in Chiapas, Mexico.
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Donkin, Lucy. "Suo loco: The Traditio evangeliorum and the Four Evangelist Symbols in the Presbytery Pavement of Novara Cathedral." Speculum 88, no. 1 (January 2013): 92–143. http://dx.doi.org/10.1017/s0038713413000547.
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Wendland, Ernst R. "The “Interference Factor” in Christian Cross-Cultural Communication: With Special Reference to South-Central Africa." Missiology: An International Review 23, no. 3 (July 1995): 267–80. http://dx.doi.org/10.1177/009182969502300302.
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This study examines the common problem of skewing or distortion (“interference”) that frequently occurs when communicating the biblical message from a Western linguistic and conceptual perspective into another cultural setting. Four specific areas of concern are surveyed: evangelism crusades, theological education, sermon preaching, and Bible translation. Four potential strategies of interference-reduction are also suggested, that is, with respect to the processes of program indigenization, staff instruction, team interaction, and subject investigation.
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McGavran, Donald A. "Missiology Faces the Lion." Missiology: An International Review 17, no. 3 (July 1989): 335–41. http://dx.doi.org/10.1177/009182968901700308.
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This article discusses how the understanding of mission which originally emphasized evangelism has changed through time to incorporate many other activities of a humanitarian nature. The argument is that this focus on improving human existence is the “lion” that threatens to devour mission by deflecting attention away from discipling the whole of humanity. Four responses, representing divergent points of view, are included. These are followed by a rejoinder from the author.
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Kubiś, Adam. "Roman versus Jewish Reckoning of Hours in the Gospel of John: An Exegetical Misconception That Refuses To Die." Biblical Annals 11, no. 2 (April 29, 2021): 247–80. http://dx.doi.org/10.31743/biban.12233.
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The article deals with an exegetical misunderstanding revolving around the purported existence of two different ways of reckoning the hours of the day in antiquity, and consequently in the Gospels: an alleged Roman mode (in John’s Gospel) and the Jewish one (in the Synoptics). Among Johannine scholars a disagreement exists over the issue of which system was embraced by the Evangelist. While the majority claim that John followed the known Jewish system of reckoning hours, a minority argue that another, distinctively Roman system was being employed in the FG. In its first part, the article reviews extrabiblical ancient literature to demonstrate that, while the Romans in fact had two systems of marking the beginning of the day (dies civilis, legitimus – starting at midnight, and dies naturalis, verus – starting at sunrise), the manner of reckoning the hours of the day (and the night) was precisely the same for the Romans as for the Jews. In the second part, both systems are applied to four specific Johannine references to the hours of the day (1:39; 4:6; 4:52; and 19:14) in order to assess which method of reckoning the hours better suits the literary context of each narrative. While this internal analysis of the Johannine text is inconclusive, our assessment of the external, extrabiblical evidence points to the conclusion that the ancients, including John the Evangelist, used only one, nearly universal manner of reckoning the hours, i.e. beginning from sunrise.
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Kirk, Alexander N. "Building with the Corinthians: Human Persons as the Building Materials of 1 Corinthians 3.12 and the ‘Work’ of 3.13-15." New Testament Studies 58, no. 4 (September 11, 2012): 549–70. http://dx.doi.org/10.1017/s0028688512000070.
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The consensus interpretation of 1 Corinthians 3.12–15 assumes that the building materials of 3.12 and the ‘work’ of 3.13–15 refer to the activity of the builders, usually understood as their preaching, teaching, or evangelism. This interpretation, however, leads to severe theological problems in 3.15. An alternative reading, suggested by Adolf Schlatter but largely ignored since, views the building materials and ‘work’ as human persons. This article bolsters Schlatter's reading with contextual, linguistic, theological, and patristic support. Four potential objections to this reading are then met.
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Walton, Steve. "The Acts – of God?" Evangelical Quarterly 80, no. 4 (April 30, 2008): 291–306. http://dx.doi.org/10.1163/27725472-08004001.
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This article argues that the true focus of the ‘Acts of the Apostles’ is God and the work and purposes God is now carrying out in the world. Four lines of evidence point this way: an analysis of clause and sentence subjects (following Richard Burridge’s work on the Gospels as Graeco-Roman ‘lives’); terms assuming or implying divine action; a consideration of the focus of the speeches (within and outside the believing community, and in a variety of circumstances); and the development and growth of the mission in Acts. Acts thus facilitates and feeds apologetic and evangelistic proclamation, especially in the Gentile world.
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Bennett, Matthew. "Concerning ecclesiology: Four barriers preventing insider movement contextualization from producing biblical churches." Missiology: An International Review 48, no. 4 (April 23, 2020): 392–409. http://dx.doi.org/10.1177/0091829620914268.
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Contextualization is a topic of utmost importance in the field of missiology. Over the past several years, the missiological world has debated the merits of one particular approach to contextualization known as the Insider Movement (IM). While much of the discussion has focused on issues of soteriology, hermeneutics, theology of religions, and evangelism, this article intends to assess the potential for IM strategies to produce biblically faithful churches. By leaning on the writings of IM advocates and the recent publication of Jan Prenger’s dissertation, Muslim Insider Christ Followers, one can compare IM strategies along with the testimony of insiders themselves with biblical teaching regarding the church. In order to avoid the accusation of historical, doctrinal, or extra-biblical imposition on the biblical teaching of the church, the common historical marks of the church have not been selected as the criteria for assessment. Instead, four biblical passages containing teaching about the church have been selected drive this exploration exegetically: (1) the church built upon the common recognition of Jesus as the awaited Messiah and Son of God; (2) the church as local, identifiable, gatherable, and responsible body of believers; (3) the church as a pillar and buttress of the truth; and (4) the church as an indiscriminate gathering of gospel-professing and communally covenanted believers. Upon considering the texts that drive these four elements of biblical churches, one confronts several barriers that often attend IM strategies. If such barriers are not removed by IM proponents, this article concludes that it is unlikely that they can produce healthy and biblically faithful churches.
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Huggins, Ronald. "What really happened in Ravenna? C.G. Jung and Toni Wolff’s Mosaic Vision." Phanês Journal For Jung History, no. 3 (December 19, 2020): 76–115. http://dx.doi.org/10.32724/phanes.2020.huggins.
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On at least five different occasions, C.G. Jung told the story of how he and Toni Wolff saw and discussed four mosaics in an ancient Baptistery in Ravenna, Italy, that turned out not to exist, but rather had apparently represented some sort of shared visionary experience. It was, Jung said, ‘among the most curious events in my life’ (MDR:285). This article begins by establishing the correct date and location of this incident. Then it seeks to show, with the aid of the author’s on-site investigation of the relevant sites in Ravenna, that what Jung and Wolff saw in the Baptistery actually did exist but was partly misremembered and partly misinterpreted. Pictures are included that illustrate relevant details. KEYWORDS Jung Chronology, Toni Wolff, Ravenna, Baptistery of the Orthodox, Arian Baptistery, San Giovanni Evangelista.
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Watson, David Lowes. "Christ All in All: The Recovery of the Gospel for North American Evangelism." Missiology: An International Review 19, no. 4 (October 1991): 443–59. http://dx.doi.org/10.1177/009182969101900405.
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The ministry of evangelism in North America is at a point of unacceptable enculturation, both in congregational practice and in theological reflection and education. A radical course correction is required so that the gospel can be reclaimed with a Christocentric emphasis rather than one that is anthropocentric and ecclesiocentric. A hermeneutical method for such an approach is suggested in the form of four questions: (1.) What is the gospel? (2.) What is our context? (3.) What makes the gospel good news in this context? (4.) How does contextual response to the gospel further illumine its good news?
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Thomas, Norman E. "Salvador 1996 “Called to One Hope: The Gospel in Diverse Cultures”." Missiology: An International Review 25, no. 2 (April 1997): 189–97. http://dx.doi.org/10.1177/009182969702500207.
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This article reports on the World Council of Churches 'Commission on World Mission and Evangelism conference held 24 November–3 December 1996 in Salvador, Brazil. A brief history is outlined of developments leading up to this conference focusing on issues of gospel and culture. The conference format was divided into four sections: I authentic witness within each culture; II gospel and identity in community; III local congregations in pluralist societies; IV one gospel, diverse expressions. The central theme emerging from the conference was unity in diversity. The article concludes by noting some strengths, shortcomings, and polarities of opinions found at the Salvador conference.
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Evangelista, Adão Wagner Pêgo, Ricardo Alexandre Florentino Barbosa, José Alves Júnior, Derblai Casaroli, Rilner Alves Flores, and Rafael Battisti. "QUALIDADE DE ÓLEO DE PINHÃO MANSO CULTIVADO SOB DIFERENTES MANEJOS DE ÁGUA E ADUBAÇÃO POTÁSSICA." IRRIGA 24, no. 4 (December 16, 2019): 817–29. http://dx.doi.org/10.15809/irriga.2019v24n4p817-829.
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QUALIDADE DE ÓLEO DE PINHÃO MANSO CULTIVADO SOB DIFERENTES MANEJOS DE ÁGUA E ADUBAÇÃO POTÁSSICA
ADÃO WAGNER PÊGO EVANGELISTA1; RICARDO FLORENTINO BARBOSA2; JOSÉ ALVES JÚNOR1; DERBLAI CASAROLI1; RILNER ALVES FLORES3 E RAFAEL BATTISTI1
1 Professor Doutor, Departamento de Engenharia de Biosssitemas, Escola de Agronomia, Universidade Federal de Goiás”- UFG, Rodovia Goiânia / Nova Veneza, Km 0, Goiânia, GO, Brasil. E-mail: awpego@pq.cnpq.br, jose.junior@pq.cnpq.br, derblaicasaroli@yahoo.com.b, battisti@ufg.br.
2 Mestre, Departamento de Engenharia de Biosssitemas, Escola de Agronomia, Universidade Federal de Goiás”- UFG, Rodovia Goiânia / Nova Veneza, Km 0, Goiânia, GO, Brasil. E-mail: rafbagronomia@yahoo.com.br.
3 Professor Doutor, Departamento de Solos, Escola de Agronomia, Universidade Federal de Goiás”- UFG, Rodovia Goiânia / Nova Veneza, Km 0, Goiânia, GO, Brasil. E-mail: rilner1@hotmail.com .
1 RESUMO
O pinhão manso é uma oleaginosa com alto potencial para produção de biodiesel e biolubrificantes, porém existem poucos trabalhos abordando o efeito da irrigação e demandas nutricionais sobre a qualidade e composição do óleo. Portanto, o objetivo deste trabalho foi avaliar o efeito da adubação potássica e da irrigação sobre a composição do óleo de pinhão manso. O experimento foi desenvolvido na área experimental da Escola de Agronomia da Universidade Federal de Goiás, Goiânia, Goiás. Os tratamentos consistiram de quatro doses de adubação potássica, sendo: 40, 80, 120, e 160 kg ha-1, e quatro lâminas de irrigação: 0% (sem irrigação), 40%, 80% e 120% da evaporação do tanque Classe A (ECA). O delineamento experimental foi em blocos casualizados, com 4 repetições, analisado no esquema de parcelas subdivididas. Para extração de óleo das sementes utilizou-se o método mecânico por prensagem e para obtenção da composição de óleo utilizou-se a cromatografia gasosa. Os tratamentos de adubação e irrigação promoveram alterações na qualidade do óleo de sementes de pinhão manso. Plantas adubadas com 120 kg ha-1 de K2O e irrigadas com a lâmina de irrigação de 80% da ECA obtém os melhores resultados.
Palavras-chave: biodiesel, lâminas de irrigação, nutrição de plantas, Jatropha curcas.
EVANGELISTA, A. W. P.; BARBOSA, R. F.; ALVES JÚNOR. J.; CASAROL, D.; FLORES, R. A.; BATTISTI, R.
OIL QUALITY OF JATROPHA TREE CULTIVATED UNDER DIFFERENT MANAGEMENTS OF IRRIGATION AND POTASSIUM FERTILIZATION
2 ABSTRACT
Jatropha is an oilseed with high potential for biodiesel and biofuel production. However, studies are scarce about the effect of water and nutritional requirement in the oil quality and composition. Therefore, the objective of this work was to evaluate the effect of potassium fertilization and irrigation on the composition of jatropha oil. The treatments consisted of four potassium fertilization levels: 40, 80, 120, and 160 kg ha-1, and four irrigation levels: 0% (without irrigation), 40%, 80% and 120% of Class A pan evaporation (ECA). The experimental was design in randomized blocks with subdivided plots and four replicates. The mechanical method by pressing was used to extract oil from the seeds, using gas chromatography to obtain the oil composition. Fertilization and irrigation treatments promoted changes in the quality of jatropha seeds oil. Plants fertilized with 120 kg ha-1 of K2O and with irrigation level of 80% of ECA show the best results.
Keywords: biodiesel, irrigation management, plant nutrition, Jatropha curcas.
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Helmus, Liesbeth M., and Peter J. Schoon. "De Kamper Laatste avondmalen. Het late werk van Mechtelt toe Boecop uit het derde kwart van de zestiende eeuw." Oud Holland - Quarterly for Dutch Art History 106, no. 4 (1992): 163–77. http://dx.doi.org/10.1163/187501792x00019.
Full textAbstract:
AbstractThree works can be undisputedly attributed to Mechtelt van Lichtenberg toe Boecop (circa 1520-1598). The Pietà (fig. I), dated 1546, is an example of her Utrecht period. The Adoration of the Shepherds of 1572 (fig. 2) and The Last Supper of 1574 (fig. 3) were painted after she moved to Kampen. In the corners of The Last Supper, a depiction of the institution of the sacrament of the Eucharist, are the arms of her own family and those of her husband, Egbert toe Boecop. Another Last Supper (1560/70) in Kampen (fig. 4), formerly attributed to Mechtelt, shows the announcement of Judas' betrayal of Christ. A painting in the Musée des Beaux-Arts in Lille (fig. 5) bears a close resemblance to the Last Supper with the representation of the Eucharist. Even the colouring is similar. Attribution of this panel to Jacob Maler is based on correspondences with a Last Supper ascribed to him and dated 1552, likewise in Kampen (fig. 6). The most important publication on the Last Suppers in Kampen is by J. L. Siesling (1980), who does not refer to the Lille painting. The absence of a signature and the difference in iconography prompted Siesling to reject Mechtelt as the painter of the 'betrayal' Last Supper (fig. 4). The two pieces differ chiefly in the depiction of the various events of the Last Supper. Siesling sees the fact that Mechtelt opted to depict the institution of the Eucharist (fig. 3) in 1574 instead of the announcement of the betrayal as evidence of a counter-reformational spirit. The religious conflicts of the sixteenth century did after all centre on Eucharistic dogma. According to Catholic doctrine, the consecrated bread and wine were actually converted into Christ's body and blood. The Protestants, however, objected to the sacrifical character of the sacrament and the transubstantiation. They regard the Last Supper as a commemorative meal at which bread and wine have a symbolic function. Mechtelt's choice of the Eucharist, however, is not remarkable in itself. Her fellow-townsman Jacob Maler had already depicted this traditional Kampen theme twice (figs. 5 and 6). Siesling places the unsigned 'betrayal' painting (fig. 4) in the South Netherlandish tradition as far as meaning and design are concerned. He suggests that Mechtelt based her own Last Supper (fig. 3) on the Last Supper formerly ascribed to her (fig. 4). One reason for suggesting Mechtelt's involvement with the latter piece is the presence in it of two portraits. There has been a certain amount of speculation as to the identities of these two men, who are recognizable as contemporaries by their similar ruffled collars. They are thought to be the brothers Egbert and Arent toe Boecop, Mechtelt's husband and brother-in-law. They also occur in a picture of the Four Evangelists painted in 1574 by Mechtelt's daughter, Margaretha toe Boecop (fig. 8). The young man holding a beaker is also portrayed in the signed Last Supper (fig. 3). On stylistic considerations, the Lille Last Supper attributed to Jacob Maler (fig. 5) fits in between his painting of 1552 (fig. 6) and Mechtelt's of 1560/70 (fig. 4). Mechtelt's signed piece (fig. 3) is virtually identical with the Last Supper in Lille (fig. 5). In view of the aformentioned similarity of colouring, she is unlikely to have painted her copy from a print. This is not the first time that a sludy of Mechtelt's paintings has revealed an imitative tendency which seems to have been quite common in the sixteenth century. The Virgin and Christ group in the Pietà, Mechtelt's earliest painting, appears to have been copied from an epitaph in Utrecht which is only known from a small photograph. The Adoration of the Shepherds is an almost perfect copy of a print by Giorgio Ghisi after a painting by Angelo Bronzino, and, as we have seen, there are several versions of the Last Supper. Copying other artists' work, whether from prints or otherwise, was certainly not uncommon, and Mechtelt exemplifies practice in this period.
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Lyons, Mary Ann. "The vestry records of the parish of St John the Evangelist, Dublin, 1595–1658. Edited by Raymond Gillespie. Pp 240. Dublin: Four Courts Press. 2002. €45." Irish Historical Studies 33, no. 129 (May 2002): 116–17. http://dx.doi.org/10.1017/s0021121400015558.
Full text
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Rigolot, François. "Rabelais's Laurel for Glory: A Further Study of the “Pantagruelion”*." Renaissance Quarterly 42, no. 1 (1989): 60–77. http://dx.doi.org/10.2307/2861917.
Full textAbstract:
Numerous interpretations have been given to the final episode of Rabelais's Third Book of Pantagruel—the last four chapters devoted to the famous plant called “Pantagruelion” (Tiers Livre, chaps. 49-52). For the great editors of the early twentieth-century critical edition of Rabelais's Works, the Pantagruelion was a “technical enigma” meant to be deciphered by scientists as the symbol of the Renaissance belief in human progress. For some of the supporters of Rabelais's Erasmian Evangelism, on the contrary, the enigmatic formulation of the episode was the key to Rabelais's thought: the magic plant had to be decoded as a veiled message of steadfast faith in the face of persecution. For obvious political reasons Rabelais had resorted to the ingenious device of enigmatic speech; yet his message had been understood by his contemporary Christian humanists.
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Alves, Luilla Lemes, Eliseu Mendes Monteiro, Júnia Laura Pêgo Ribeiro, Nívea Fransuelli da Silva Madureira, Tamires Mousslech Andrade Penido, Diego dos Santos Vieira, and Bruno Oliveira Lafetá. "Crown projection area of Licania tomentosa (Benth.) Fritsch (Chrysobalanaceae), estimated by linear regression / Área de projeção da copa de Licania tomentosa (Benth.) Fritsch (Chrysobalanaceae), estimada por regressão linear." Brazilian Journal of Development 7, no. 4 (April 18, 2021): 40150–59. http://dx.doi.org/10.34117/bjdv7n4-466.
Full textAbstract:
Knowledge of the Crown Projection Area (CPA) allows to make inferences about the shading and to know space occupied by a tree. However, crown measurements are more time-consuming and laborious when compared to those of Circumference Breast Height (CBH). Thus, this work aimed to evaluate regression models and present the most suitable to CPA estimate of Licania tomentosa, in an urban area of São João Evangelista municipality, Brazil. Fifty trees distributed over 7 public roads were sampled. CBH and Crown Diameter (CD, m) were measured for later calculation of its projection area (CPA, m2). Four regression models were tested in order to estimate CPA as a function of CBH alone. The equation derived from of the model “” showed a homoscedastic distribution of the percentage residues, with closer deviations around the abscissa axis. It is concluded that the equation obtained with the adjustment of the simple linear model was the most efficient to estimate of the crown projection area of L. tomentosa. This projection area increased as the stem of the trees thickened.
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Kim, Dooree, and Yunhee Park. "Nursing students' experiences as dementia partners in volunteer activities: An inductive content analysis." Journal of Korean Academic Society of Nursing Education 26, no. 2 (May 31, 2020): 146–56. http://dx.doi.org/10.5977/jkasne.2020.26.2.146.
Full textAbstract:
Purpose: The purpose of this study was to investigate the experience of nursing students who volunteered as dementia partners for elderly persons with dementia.Methods: This qualitative study utilized focus group interviews to investigate the experiences of 20 nursing students who performed dementia partner activities for more than one year. Data were analysed using an inductive content analysis approach based on Elo & Kyngäs.Results: The analysis yielded the following four major themes: “becoming a dementia expert,” “becoming an evangelist for prevention of dementia,” “overcoming prejudices against aged with dementia,” and “acquiring motivation and skills of geriatric nursing” That means the experience as a dementia partner serves as an opportunity to broaden human understanding and shows its potential as a means to complement the effectiveness of practical nursing education.Conclusion: Dementia partner experiences have changed the perception, attitude and behavior of nursing students about the aged with dementia, so there is a need to extend this kind of experience to other students in nursing. Moreover, educational policy support should be continuously provided for this purpose.
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Nalewaj, Aleksandra. "»We have Found the Messiah« (John 1:41) - The Formation of Disciples in the Gospel of John." Nova prisutnost XIX, no. 2 (July 16, 2021): 315–29. http://dx.doi.org/10.31192/np.19.2.6.
Full textAbstract:
The disciple is a seminal topic for every Evangelist. The Johannine image of the followers of the Rabbi from Nazareth diverges from the Synoptic vision. In the Fourth Gospel, the disciples follow and serve the Master – like in Mark, Matthew, and Luke – yet the Johannine Jesus does not ask them to break their family ties or leave anything behind. A narrative analysis of the Fourth Gospel lets Culpepper consider the disciples of Christ from the perspective of their literary functions and determine the criteria of their discipleship. The critic divides their formation process into three stages related to seeing, believing, and continuing in the word. In the eyes of the reader, the followers of Jesus – perceived individually or as a community – perform functions as role models or representatives. To be a disciple is to accept the gift of becoming a child of God (John 1:12), which presumes a broad, universal perspective. For this reason, the author of John uses the term »disciple« as many as seventy-eight times, »Twelve« – only four times, while the word »apostle« is never spoken.
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Hinkelmann, Frank. "The Evangelical Movement in Austria from 1945 to the Present." Kairos 14, no. 1 (April 30, 2020): 97–116. http://dx.doi.org/10.32862/k.14.1.6.
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This essay examines the development of the Evangelical Movement in Austria from 1945 to the present. The history of the Evangelical Movement can be divided into four phases: The beginnings (1945-1961), which can be characterized above all by missionary work among ethnic German refugees of the World War II, a second phase from 1961-1981, which can be described as an internationalization of the Evangelical Movement especially through the work of North American missionaries. During this time new ways of evangelism were sought and also church planting projects were started. A third phase is characterized by a growing confessionalization and institutionalization of the Evangelical Movement. While free church congregation were increasingly taking on denominational contours, the evangelical movement as a whole began to increasingly establish its own institutions. The last phase since 1998 is characterized by the Evangelical Movement breaking out of isolation towards social and political acceptance.
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Borer, Michael Ian, and Adam Murphree. "Framing Catholicism: Jack Chick's Anti-Catholic Cartoons and the Flexible Boundaries of the Culture Wars." Religion and American Culture: A Journal of Interpretation 18, no. 1 (2008): 95–112. http://dx.doi.org/10.1525/rac.2008.18.1.95.
Full textAbstract:
AbstractIn order to understand the practice of “culture wars work,” we examined the claims of a particularly vocal evangelist, Jack T. Chick. Chick is a writer and cartoonist known both positively and negatively for his “Chick tracts.” Chick tracts are small twenty-four-page black-andwhite comic books that attempt to convert the reader to Chick's particular brand of “Bible-believing” Protestant Christianity. We focused on Chick's claim about Catholicism in order to show how theological and ideological boundaries can be constructed between presumably allied religious populations. Chick presents his anti-Catholicism using three main frames: (1) the associative frame—Catholicism is not only one of many social problems but is also cause of a number of them, (2) the subversive frame—the Catholic church is a political villain, and (3) the hidden agenda frame—Catholicism has not remained true to the authoritative teachings of Christianity and has embraced a secretly progressive worldview. Investigating a culture war claims maker like Chick, who purposely disrupts what presumably would be an orthodox or conservative alliance, reveals the process of symbolic boundary making within cultural/ moral/religious conflicts.
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Ziemierski, Maciej. "Maciej Ziemierski, Testamenty krakowskiej rodziny Królików z XVII w." Krakowski Rocznik Archiwalny 26 (2020): 11–41. http://dx.doi.org/10.4467/12332135kra.20.001.13549.
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17th century testaments of the Królik family from Krakow The article is dedicated to the Królik family from Krakow, who lived in the town from the late 16th century until the first years of the 18th century. The family members initially worked as tailors, later reinforcing the group of Krakow merchants in the third generation (Maciej Królik). Wojciech Królik – from the fourth generation – was a miner in Olkusz. The text omits the most distinguished member of the family, Wojciech’s oldest brother, the Krakow councillor Mikołaj Królik, whose figure has been covered in a separate work. The work shows the complicated religious relations in the family of non-Catholics, initially highly engaged in the life of the Krakow Congregation, but whose members gradually converted from Evangelism to Catholicism. As a result, Wojciech Królik and his siblings became Catholics. This work is complemented by four testaments of family members, with the first, Jakub Królik’s, being written in 1626 and the last one, Wojciech Królik’s, written in 1691.
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Šramhauser, Karel, Nataša Náprstková, Pavel Kraus, and Martin Marek. "Comparative study of flank wear, tool life and type of chips for two similar turning inserts from different producers." MATEC Web of Conferences 244 (2018): 02008. http://dx.doi.org/10.1051/matecconf/201824402008.
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The article describes the analysis of the durability and lifetime of selected interchangeable cutting inserts used for turning based on the wear measurement of the cutting tool, flank wear namely. The experiment was carried out on one type of material, such as stainless steel 1.4404 according to DIN EN 10088-3. The measurements were made on two turning inserts of the same type from two different manufacturers - Sandvik coromant and Pramet tools. Evaluation of turning inserts wear was performed at four different cutting speeds. The value that was observed was the flank wear VB of the tool until the critical value was reached. Other different analysis have been performed, such as the length and shape of the chips analysis according to ISO 3685. Based on the results of the measurements, it has been found that the Pramet insert, which has a thinner layer of coating, has reached a longer life and allows heat to flow out of the cutting area. It can be considered that thinner coating can positively contribute to better machining of stainless steels, which could be helpful for machining companies. Cutting inserts wear research is realized at the Faculty of Mechanical Engineering of Jan Evangelista Purkyně University in Ústí nad Labem.
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Simonova, Ivana, Zuzana Prochazkova, Vladimir Lorenc, and Jiri Skoda. "Students’ motivation types in the smart approach to ESP instruction." Australasian Journal of Educational Technology 37, no. 2 (May 10, 2021): 66–80. http://dx.doi.org/10.14742/ajet.6677.
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This article focuses on the smart approach applied in teaching two topics (referred to as learning contents) within English for Specific Purposes with regard to students’ motivation types. It introduces results of the research conducted in this field. The research is based on the definition of the term smart set by Silverio-Fernandez et al. (2018) and the theory of motivation types created by Plaminek (2010), who designed the standardised Motivation Type Inventory distinguishing four motivation types (accurators, coordinators, directors, explorers). Data were collected via didactic tests; quantitative methods were applied to calculate the potential increase in students’ knowledge as a difference between pre-test and post-test scores in the didactic tests. In total, 119 prospective teachers from the Faculty of Education and the Faculty of Science at Jan Evangelista Purkyne University participated in this research conducted via quasi-experimental ex-post-facto method for 12 weeks. The smart approach included the exploitation of smart devices and technologies (applications) in face-to-face instruction and in-home preparation for lessons. Three main hypotheses were set to prove whether the smart approach to ESP instruction can be applied to learners of all motivation types. According to the findings, the smart approach suited students of all motivation types; however, coordinators’ increase in knowledge was significantly higher compared to explorers and directors in one of the learning contents.
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Macek, Pearson M. "IV. The Discoveries of the Westminster Retable." Archaeologia 109 (1991): 101–11. http://dx.doi.org/10.1017/s0261340900014041.
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The Westminster Retable is the most important thirteenth-century panel painting to survive from northern Europe and, quite arguably, from all of western Europe (pl. XXVIa). An oak panel measuring approximately 0.95m high by 3.33m wide, it is divided vertically into five compartments. In the centre is the figure of Christ, standing, blessing and holding in his left hand an orb or globe upon which is painted a delicate miniature landscape (pl. XXVIb). He is flanked by the Virgin Mary and St John the Evangelist who both hold palm fronds. Iconographically this grouping is unique in medieval art. Each figure stands in an architectural niche of high Gothic design. To either side of the central group are four medallions arranged in the Islamic star-and-cross pattern. Each of these eight-pointed star medallions contained a narrative scene, of which three on the left survive: the Raising of the Daughter of Jairus, the Healing of the Blind Man and the Feeding of the Five Thousand (pl. XXVIc). Such miracle scenes from the adult life of Christ were but rarely depicted in the Middle Ages. At either end of the panel are niches for standing figures of saints; only St Peter on the left survives, although ghostly vestiges of his counterpart, presumably St Paul, on the right remain visible.
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Amstutz, John L. "Foursquare Missions: Doing More With Less." Pneuma 16, no. 1 (1994): 63–80. http://dx.doi.org/10.1163/157007494x00067.
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Abstract"Around the world with the Foursquare Gospel." With these words Aimee Semple McPherson focused the mission and message of the denomination her ministry spawned. The mission of world evangelization was birthed in the heart of this Canadian woman as a teenager. In 1910 at age 20, she, with her husband Robert Semple, went to China as missionaries. After less than a year of ministry Robert died of malaria and was buried in Hong Kong. Heartbroken, Aimee returned to the U.S., but her vision for world missions remained. God's people must be challenged with a vision for the lost, a vision for reaching those yet unreached. The vision was clear. And the message was equally clear. It was a message about Jesus Christ. This message was dramatically focused for Mrs. McPherson during a citywide evangelistic meeting in Oakland, California in 1922 as she was preaching from Ezekiel 1:10. In the faces of the four living creatures she saw a fourfold picture of Jesus Christ as Savior, Baptizer with the Holy Spirit, Healer and Coming King. This "Foursquare Gospel" was the good news that must be proclaimed around the world1
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Saayman, Willem. ""EX AFRICA SEMPER ALIQUID NOVI": Some Random Reflections on Challenges to Christian Mission Arising in Africa in the Twenty-first Century." Mission Studies 20, no. 1 (2003): 57–81. http://dx.doi.org/10.1163/157338303x00052.
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AbstractIn this article, South African missiologist Willem Saayman outlines and reflects on four issues and challenges which arise from Africa and serve to define missiological thinking today. The first three are "problems": (1) the AIDS crisis and its implications for an African sexual morality; (2) the question of authentic contextualization or inculturation; (3) the scandal of African poverty and the call for justice in an age of globalization. The fourth issue and challenge reflects on the reasons for the growth of the church in sub-Saharan Africa. Saayman cites six reasons for such growth: (1) a holistic understanding of the gospel; (2) joy in evangelizing; (3) a non-apologetic approach to evangelism; (4) the presentation of the gospel as truly good news; (5) the worshiping of a person, not a book; and (6) mission carried out as an action in hope-against-hope. Saayman concludes with a caution about the quality of such rapid church growth. Quoting a line from the late Orlando Costas-"Sometimes, when we think the church is growing, it is actually simply getting fat!"-Saayman warns that the church needs to grow as well in theological depth and the capacity for self-critique.
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Beadie, Nancy. "Education and the Creation of Capital: or What I have Learned From Following the Money." History of Education Quarterly 48, no. 1 (February 2008): 1–29. http://dx.doi.org/10.1111/j.1748-5959.2008.00124.x.
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In the Fall of 1840, twenty-four-year-old Clarissa Pengra journeyed from a small town in western New York to the growing city of Syracuse to take up a new teaching position. She began by heading north by carriage on a plank road to Rochester, where she would catch a canal boat east. Arriving in Rochester in the evening, after what she described as “an unpleasant ride,” she decided to spend the night at a boarding establishment rather than at the home of a family friend, “in order to be convenient for the boat in the morning.” While in the city, she finished her “shopping,” a term she had never used in the context of her rural hometown. Already, Clarissa had traveled a social and psychological distance. In the hours, weeks, and months that followed, her sense of dislocation would continue. At 6 a.m. on the morning after she arrived in Rochester, she boarded the canal boat for a trip that would take 24 hours, ending in Syracuse the following day “before daylight.” On the boat, Clarissa encountered whist-players, whiskey drinkers, and a follower of the Calvinist evangelist, Charles Finney, each in his own way somewhat at odds with her own principles and ideas. With respect to the trip as a whole, she expressed a sense of adventure, tempered by a hint of anxiety. “I have left home and friend,” she wrote in her journal, “and for the present must learn to depend upon myself.”
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Bargár, Pavol. "Mission amidst Ideologies: Ideology and Hegemony in The Cape Town Commitment, Together towards Life, Evangelii Gaudium, and Mission of the Orthodox Church in Today’s World." Exchange 48, no. 2 (May 2, 2019): 85–104. http://dx.doi.org/10.1163/1572543x-12341516.
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Abstract Although the present era has by some scholars been referred to as a post-ideological one, based on the argument that the so-called ‘grand narratives’ have by now become largely untrustworthy and suspicious, evidence suggests that ideology continues to play an important role in today’s world. This paper will therefore seek to revisit the post-ideology thesis using Timothy Gorringe’s distinction between ideology and hegemony. Gorringe defines ideology as an articulated system of meanings, values, and beliefs; to him, it is meaning in service of power. In contrast, hegemony for Gorringe is a taken for granted order of signs and practices whose power lies in what it silences. Employing this hermeneutic framework, the present paper will then explore what four recent major documents on mission and evangelism (The Cape Town Commitment, Together towards Life, Evangelii Gaudium and Mission of the Orthodox Church in Today’s World, respectively) have to say on the theme of ideology. Finally, an attempt will be pursued to identify what implications the discovered results might have for Christian mission as part of missio Dei today, with a particular focus on the central and eastern European context. A constructive missiological suggestion will be made that rather than providing its own ‘grand narrative,’ Christian mission is first and foremost about living out faith, love, and hope in the everyday, while also countering various types of ideology and hegemony.
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Anderson, Paul N. "The Cognitive Origins of John's Unitive and Disunitive Christology'." Horizons in Biblical Theology 17, no. 1 (1995): 1–24. http://dx.doi.org/10.1163/187122095x00014.
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AbstractThe most distinctive aspect of John's christology is not that it is the highest in the New Testament, or that it is the lowest; that the Son is one with the Father, or subordinate to the Father; that eschatology is present, or futuristic; that Jesus knows what is going to happen, or that he anguishes in pathos; that the signs are embellished, or that they are existentialized. The most distinctive aspect of John's christology is that both parts of these polarities, and others, are held together in dynamic tension within the Johannine narrative. This is the most salient characteristic of John's christology. Not only has it been the primary source of classic christological debates,2 but it has also been the prevalent interest of most modern historical, literary and theological investigations of the Fourth Gospel.3 A primary strategy for addressing John's christological unity and disunity has been to pose a diachronic history of composition involving the conflation of earlier sources and later editions. In other words, John's perplexities can be addressed by assuming multiple sources, authors and contexts of the material's origins. Such approaches are indeed attractive, as several of John's perplexities are addressed through them. However, because conclusive evidence for such sources is itself in doubt, other attempts to understand the origin of these tensions must be explored. They cannot be ignored or simply harmonized away. The above work (Anderson, 1995) identifies four major sources of John's christological unity and disunity, but this essay is concerned with only one of those. Namely, the degree to which John's christological unity and disunity may be attributed to cognitive factors in the thinking and experience of the evangelist.4