Academic literature on the topic 'General revelation'
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Journal articles on the topic "General revelation"
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Glyn SJ, Justin. "Revelation and love." Pacifica: Australasian Theological Studies 28, no. 2 (June 2015): 176–91. http://dx.doi.org/10.1177/1030570x16651651.
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Revelation has traditionally been understood either as a propositional phenomenon or as a matter of the creation of a relationship with God. This article argues that, while there is truth in both views, revelation's central purpose is the manifestation of divine love, and the calling forth of love (for God and other humans) in response. To make its case, the article considers ‘special’ revelation in the Old and New Testaments and, finally, briefly examines the implications of this view for fundamental theology in general.
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Langer, Richard. "General Revelation, Science and integration: Objections and opportunities." Christian Education Journal: Research on Educational Ministry 16, no. 3 (September 13, 2019): 425–44. http://dx.doi.org/10.1177/0739891319874452.
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Recent controversies over integrating modern science and Scripture have led to faculty firings and wholesale changes in academic programs. An underlying question is the relationship between science and general revelation. This article argues that modern science and general revelation are not the same but the relationship between them depends upon the approach one takes to the object of general revelation. The article concludes with guidelines for integrating general and special revelation faithfully.
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GRAY, JEAN. "REVELATION." Academic Medicine 77, no. 6 (June 2002): 561. http://dx.doi.org/10.1097/00001888-200206000-00016.
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Rafia, Mohamad. "الوحي بين مقاصده ومطالبه من خلال نظرية المنهاج النبوي للإمام عبد السلام ياسين." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 1 (June 1, 2020): 86–107. http://dx.doi.org/10.33102/jmqs.v16i1.185.
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The present study is about an analysis of the purposes and requirements of revelation deriving out of al-Minhaj al-Nabawi (the Prophetic Paradigm) project of Imam Abdessalam Yassine. This study seeks to highlight the formulation of Yassine on the subject of the maqasid (purposes) and matalib (requirements) of revelation. After introducing Yassine and the Prophetic Paradigm project in general, this study presents Yassine’s notion on the purposes of revelation that seeking to fulfill the universality, his general review of maqasid principal allusion and the requirement of revelation. This study collects documents related to Yassine thought based on the document study method, then analyses it through textual analysis method by explaining its issues, comparing with other scholars’ views, and then synthesizing them according to the concept of this study. As a result, this study discovers that Yassine reclaimed and emphasized the universality of the Quran such as justice and ihsan (spontaneous virtue) in his formulation of the Prophetic Paradigm. He also demonstrates the importance of revelational understanding in historical context as well as the consideration of serving the public interest of ummah (the Muslim community). These concepts will enable the fortification of religion and the unity of nation.
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Monette, Connell. "A Mystery of Revelation: ‘Caedmon’s Hymn’ and the Quran." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 131–46. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.131.
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This article examines (as an analogous pair) the narrative in Venerable Bede’s account of ‘Caedmon’s Hymn’, and in Ibn Hisham’s account of the Prophet’s first revelation at Mt Hira (Q 96:1-5). The author examines their respective manuscript traditions, their general narrative structures, and the issue of thematic or formulaic parallels in the angelic revelations themselves. The essay concludes with a discussion of the problems in assigning possible explanations for the analogous traditions.
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ZURER, PAMELA. "RHODOPSIN REVELATION." Chemical & Engineering News 78, no. 32 (August 7, 2000): 11. http://dx.doi.org/10.1021/cen-v078n032.p011.
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Miller, Robert D. "Myth as Revelation." Articles spéciaux 70, no. 3 (August 31, 2015): 539–61. http://dx.doi.org/10.7202/1032791ar.
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This essay explores how myth functions as a means of revelation in Scripture. It first clarifies a definition of myth, and then discusses the appearance of myth in the Old Testament. Not only is myth found in the Bible, but its presence is of great importance. Considering the various functions of myths in general, it becomes indispensable that myth form a part of the inspired canon. Revelatory myth is essential, especially today. Finally, this essay considers how one might recapture an appreciative reception of biblical myths.
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Kenny, Peter. "Biblical revelation." Physics World 14, no. 10 (October 2001): 20–22. http://dx.doi.org/10.1088/2058-7058/14/10/25.
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Mwita, Alexander. "An Evaluation of Karl Barth’s Encounter Revelation and the View of God." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 1, no. 1 (June 3, 2020): 57–64. http://dx.doi.org/10.46606/eajess2020v01i01.0006.
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This paper aimed at evaluating Karl Barth’s theology of encounter revelation and the view of God in relation to the Christian theology of the knowledge of God. It employed literary approach of research that involves bibliographic data in four sections. The first section discussed a brief history of Karl Barth. The second section is an overview of the doctrine of revelation, both general and special revelation. Section three discussed Karl Birth’s view of God in the context of encounter revelation. The fourth section evaluated Karl Barth’s view of encounter revelation in relation to the knowledge of God. This study concluded that the encounter revelation is not the only way of knowing God. Though God reveals Himself fully through the person of Jesus Christ, He also reveals Himself in through general (Universal) and special (particular) revelation.
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Linker, Damon. "Heidegger's Revelation." American Behavioral Scientist 49, no. 5 (January 2006): 733–49. http://dx.doi.org/10.1177/0002764205282221.
Full textDissertations / Theses on the topic "General revelation"
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Burdon, Christopher. "Unravelling revelation : the apocalypse in England, 1700-1834." Thesis, University of Glasgow, 1995. http://theses.gla.ac.uk/2516/.
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This thesis argues that, while the Revelation of John claims to unveil reality, the interpretative structures built on the book are undermined by its own rhetoric. A historical examination of its use shows the fragility of hermeneutics, but also the power of the 'apocalyptic tone' to engender new unveilings. The first chapter presents the Apocalypse as a book constantly inviting but constantly confounding interpretation, refusing to fit conventional generic definitions or reading strategies. The next two chapters show the book's continuing prominence in eighteenth-century England after its pivotal role in the Reformation. First - writers such as Isaac Newton and William Whiston - it serves as rationalistic evidence for God's providence, as well as giving encouragement to moral 'usefulness' and to the reformation of Christianity. Secondly, its imagery reinforces the more individualistic appeal of the Wesley's preaching and hymns. But it is only with the French Revolution (treated in Chapter 4) that the Apocalypse recovers political immediacy, as seen in both radical millenarian writers like Priestley and Bicheno and in conservative ones like Burke and G.S. Faber. The Romantic period also saw a revival of prophetic and visionary writing, and for many poets John of Patmos was a guiding spirit. Coleridge, the subject of Chapter 5, moved from the millenarian declamation of 'Religious Musings' and the fragmented vision of 'Kubla Khan' to an attempt to interpret the Apocalypse as symbolic representation of polar logic and moral order.
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El-Tobgui, Carl Sharif. "Reason, revelation & the reconstitution of rationality: Taqī al-Dīn Ibn Taymiyya's (d. 728/1328) «Dar' Ta 'ārud al- 'Aql wa-l-Naql» or "The refutation of the contradiction of reason and revelation"." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116885.
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This thesis explores the broad outlines of Ibn Taymiyya's attempt to resolve the "conflict" between reason and revelation in late medieval Islam in his 10-volume, 4,000-page magnum opus, Dar’ ta‘arud al-‘aql wa-l-naql, or The Refutation of the Contradiction of Reason and Revelation, by breaking down and systematically reconstituting the basic categories in terms of which the debate was framed. The perceived conflict between revelation and reason centered on the interpretation of a number of Divine Attributes, considered rationally indefensible by the philosophers and the Mu‘tazila because their affirmation would involve an unacceptable assimilation (tashbih) of God to created beings. This stance culminated in the Ash‘arite theologian Fakhr al-Din al-Razi's "Universal Law" (qanun kulli), which stated that whenever a conflict between revelation and reason arises, the dictates of reason must be given priority and revelation interpreted metaphorically through ta’wil. Ibn Taymiyya counters these claims with a comprehensive response, attacking the logical integrity of the Universal Law but also articulating a textually self-sufficient hermeneutic and devising a radical reformulation of the philosophers' ontology, particularly their realist theory of universals which has resulted in a chronic confusion between what exists logically in the mind and what exists ontologically in external reality. This in turn allows him to elaborate a new epistemology based on three principal avenues for gaining knowledge, namely, "hiss," or sense perception; "khabar," or the transmission of reports (particularly revelation); and "‘aql," or rational knowledge (both innate and inferred). These sources of knowledge are corroborated by the mechanism of tawatur and under-girded by an expanded notion of the fitra. The disparate elements of Ibn Tay-miyya's theory of language, his ontology, and his epistemology eventually converge into a synthesis meant to accommodate a robust and rationally defensible affirmationism vis-à-vis the Divine Attributes while yet avoiding the tashbih generally presumed by the later tradition to be inevitably entailed thereby.Cette thèse se voue à une exploration des grandes lignes du projet d'Ibn Taymiyya dans son chef-d'œuvre en dix volumes et 4 000 pages, le Dar’ ta‘arud} al-‘aql wa-l-naql, ou La réfutation de la contradiction entre la raison et la révélation. Cette œuvre a pour but de résoudre une fois pour toutes le « conflit » entre la raison et la révélation dans l'Islam médiéval tardif au moyen d'une déconstruction et d'une reconstruction systématiques des catégories structurelles du débat. Le prétendu conflit entre la révélation et la raison portait surtout sur l'interprétation de certains des attributs divins jugés irrationnels par les philosophes et les Mu’tazilites, qui y voyaient une assimilation inadmissible de Dieu aux choses créées (tashbih). Cette prise de position culmine dans l'élaboration de la « loi universelle » (qanun kulli) par le théologien ash‘arite Fakhr al-Din al-Razi. Cette « loi » oblige à privilégier les préceptes et les conclusions de la raison en tout cas de conflit entre celle-ci et la révélation coranique, dont les versets s'en retrouvent réduits, par le biais du ta’wil, à une lecture métaphorique. La riposte d'Ibn Taymiyya se révèle exhaustive et globale. Elle a pour effet non seulement de vicier l'intégrité logique de la Loi universelle, mais elle donne lieu également à l'élaboration d'une herméneutique ancrée sur le texte même de la révélation tout en permettant une refonte radicale de l'ontologie des philosophes, surtout de leur théorie réaliste des concepts universels qui avait abouti à une confusion chronique entre ce qui tient à l'existence mentale logique et ce qui relève de la réalité ontologique externe. Cette approche permet à notre auteur de mettre au point une nouvelle épistémologie empirique qui met en valeur trois voies principales d'acquisition de la connaissance, à savoir, le « hiss », ou la perception sensorielle; le « khabar », ou la transmission de récits (surtout en guise de révélation); et le « ‘aql », ou la connaissance rationnelle (autant innée qu'inférentielle). Ces sources de la connaissance sont corroborées à leur tour par le mécanisme du tawatur et sous-tendues par une conception étendue de la fitra. Les divers éléments mis en avant par Ibn Taymiyya en matière de linguistique, d'ontologie et d'épistémologie s'entremêlent pour s'élever à une synthèse permettant d'adhérer à un affirmationisme stricte et rationellement défendable à l'égard des attributs divins tout en évitant le tashbih qui, dans la perspective générale de la tradition ultérieure, devait inévitablement en découler.
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Boyd, Robert Duane. "North American evangelicals and the theology of religions : can the concept of general revelation help?" Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683226.
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Andradi, Norbert. "Towards an Asian theology of revelation based on the theology of religions of D. S. Amalorpavadass and A. Pieris." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9792.
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Ramos, Eliezer Victor Pereira. "Uma análise teológica e psicológica do aconselhamento bíblico de Jay Adams e seguidores." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2520.
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This research compares the Biblical counseling developed and proposed by Jay Edward Adams and the Analytic Psychology of Carl Gustav Jung. According to Jay Adams, in order to be Biblical, the counseling must be Nouthetic, word transliterated from Greek and which is related to confrontation and exhortation. This is the main idea of Jay Adams counseling: confrontation of personal sin in the life of the person who has been counseled. As it is said by the author, there are not the words neurosis and psychosis , they are something that science created, behind all not organic disease there is a personal sin which must be confronted so as to have the repentance, or, to change the behavior. In the same way, John MacArthur Jr. developed his Biblical counseling establishing a substantial division between Psychology and Counseling, position that all Christians, compromised with the Bible, have to take. However, the life of Jung is opposed to this idea. He, who founded the field of Analytic Psychology, declares to be protestant and protector of the Christian faithfulness. Therefore, there are two positions of Christians on Psychology and, consequently, a theological and psychological analysis of Biblical Counseling in the last chapter. Thus, for the theological analysis, there are two main points: first, the Biblical counselors who follow Jay Adams thoughts and who indicate, in a way out of proportion, the God s special Revelation and with a reduction of the General Revelation importance, not taking into consideration that God gives intellectual capacity, using common recognition, for all human beings; second, the Biblical counselors state that the Bible is a counseling manual par excellence, although, It does not take some themes of mental disorders, but establishes thoughts categories so as the humanity, agreeing with the Bible, help his or her Brother. The psychological analysis indicates only one point: the definition of mental disease of the Biblical counseling, since it is the principal possibility, as a helpful device, will determine the position of someone in relation to Psychology. Jung asserts that the mental equilibrium is established in a healthy relation between conscious and unconsciousness, since it is essential to mental health in order to know and understand unconscious aspects of personality, a constructive attitude for the future.
A presente pesquisa compara o Aconselhamento Bíblico desenvolvido e proposto por Jay Edward Adams e a Psicologia Analítica de Carl Gustav Jung. Segundo Jay Adams, para ser bíblico o aconselhamento deve ser noutético, palavra transliterada do grego e que tem relação com confronto e exortação. Essa é a idéia básica do aconselhamento de Jay Adams: confronto com o pecado pessoal na vida do aconselhado. Para o autor não existem os termos neurose e psicose , isto é algo que a ciências rotula, sendo que, por trás de toda doença não orgânica encontra-se um pecado pessoal que deve ser confrontado para que ocorra o arrependimento, ou seja, a mudança de comportamento. Nesta mesma linha, John MacArthur Jr. desenvolve seu Aconselhamento Bíblico estabelecendo forte separação entre a Psicologia e o Aconselhamento, postura esta, que deve ser assumida por todos os cristãos compromissados com a Bíblia. Entretanto, a vida de Jung faz um contraponto com toda esta idéia. Ele, o criador da Psicologia Analítica, declara ser protestante e defensor da fé cristã. Estão dispostas, assim, duas posições de cristãos em relação à Psicologia e, como conseqüência, uma análise teológica e psicológica do Aconselhamento Bíblico é proposta no último capítulo. Para a análise teológica destacam-se dois pontos: primeiro, os conselheiros bíblicos seguidores da linha de pensamento de Jay Adams, ressaltam, desproporcionalmente, a Revelação Especial de Deus em detrimento da Revelação Geral, esquecendo-se de que Deus dispõe a todas as suas criaturas capacidade intelectual através da graça comum; segundo, os conselheiros bíblicos dizem que a Bíblia é um manual de aconselhamento por excelência, porém, ela própria não aborda direta e claramente algumas questões relacionadas a transtornos mentais, mas estabelece categorias de pensamento para que o homem, não contradizendo ao que está revelado na Bíblia, ajude terapeuticamente o seu próximo. A análise psicológica destaca apenas um ponto: a definição de doença mental no Aconselhamento Bíblico, por este ser o principal viés que, como ferramenta de auxílio, determinará a posição de alguém em relação à Psicologia. Jung diz que o equilíbrio mental é estabelecido numa relação sadia entre o consciente e o inconsciente, sendo fundamental para a saúde mental entrar em contato e conhecer aspectos incônscios da personalidade, numa postura construtiva diante do futuro.
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Erdem, Muharrem. "Secrets And Revelations: An Ethnographic Study Of The Nusayri Community In The Karaduvar District Of Mersin." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612501/index.pdf.
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The main aim of this thesis is to present an ethnographic study of the Nusayri community in the Karaduvar district of Mersin to examine how it negotiates maintaining religious teachings and practices secret in the process of interacting with other communities and reproducing Nusayri belief. In addition to ethnographic field research in Karaduvar, two virtual communities that Nusayris frequent were studied to examine the negotiations on the revelation of Nusayri esoteric knowledge and secret ritual practices. The ethnographic data were collected during two months of fieldwork in Karaduvar and twelve months of online study of two virtual communities.
Research findings show that although the intentional concealing of Nusayri religious knowledge and ritual practices have historically played an important role in the survival of the Nusayri community and belief, partial revelation of secrets are becoming more common and acceptable. Both the internal dynamics of the Nusayri community and the socio-political context in Turkey have contributed to this process. The result of the continuous negotiations among Nusayri sheikhs and followers is that while social secrecy is increasingly revealed, esoteric secrecy is maintained to a large extent. The dosclosure of secrecy is particularly supported by younger generations, university graduates, Nusayri intelligentsia, and those Nusayris who live outside of their hometown.
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Risner, James. "A Theological Justification for the Contribution of Culture to the Theological Task." Thesis, 2013. http://hdl.handle.net/10392/4371.
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This dissertation justifies the contention that culture contributes to the theological task in an ancillary way to Scripture. Chapter 1 introduces the primary issues. Chapter two interacts with two existing models of theology and culture, which respectively suggest that the theological task transcends and embraces culture. Chapter 2 also introduces a third way, that the theological task should employ culture. Chapter 3 justifies this thesis by demonstrating that culture is inherently a theologically meaningful text for three reasons: (1) God purposed for culture to be an expression of the imago Dei that stages truth in cultural form; (2) Post-Fall culture-producing image-bearers are enriched with truth content via general revelation; and (3) God graciously restrains post- Fall culture-producing image-bearers from being as sinful as they could be and God graciously enables humanity to retain positive epistemological value. Chapter 4 clarifies the worldview orientation antithesis that limits culture's value; though the antithesis limits culture's value in the theological task it does not eliminate it. Chapter 5 summarizes the conclusions set forth in this dissertation and briefly recounts several examples of individuals who model these conclusions rightly and wrongly.
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Mdingi, Hlulani Msimelelo. "The Revelation of God : meditations of the black church in existential times." Thesis, 2017. http://hdl.handle.net/10500/25123.
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Includes bibliographical references (leaves 231-239)Chapter one begins by introducing and orientating the reader to the study and the purpose of the study, namely the revelation of God. It also opens up what is central to the study by a way of a problem statement concerning this revelation of God, the black church and the human condition. The aims of the study and the research methodology are set out. The chapter ends with a hypothesis concerning the future doctrine of revelation and the prospects of this revelation in the lives of black people. Chapter two entails discussion on God and the church, as it pertains to revelation, starting with a historical account of Christian theology on the subject of revelation. The subject of revelation is engaged on an existential level, particularly the main areas of Christian theology, namely; special and general revelation. This is a section that puts both concepts within black experience, to see the viability for a black ecclesiology and black theology. Chapter two moves on to contend that for black church, there is a serious theological insurgent that is necessary and it is part and parcel of God’s revelation to blacks and the oppressed. This outlook places a section of critical reasoning in South African context and society concerning God’s revelation. Chapter three engages a philosophical meditation, ascribing meditation as a state of self-reflection for the black church and black theology. This meditation is cognisant of black experience and is self-diagnosis concern God and humanity, particularly the dehumanising, (how it must affirm essence and substance). The meditation of the black church engages the concept of absurdity as Camus (1995) (also see Melancon 1983) has posited the absurd as a malaise in the world and silence of the word to that malaise. The absurd is also linked to theodicy, however, the black experience and the encounter with God transcends absurdity and theodicy. As part of the transcending aspect of the black experience, the research considers Western atheism, Christianity and death of God, whose burial is in the mind, souls and bodies of blacks. The chapter then moves on to discuss the black church as a receptor of God’s revelation, the new image of the crucified and the new metaphysics guaranteeing the upliftment of blacks. Chapter four focuses on the black invisibility and the hiddenness of God, it is seeing invisibility and hiddenness as linked together. The chapter also focuses on the need for black visibility rooted in the ontological and physiological expression and experience of being human; Imago Dei. The chapter links black visibility with the concept of whiteness, being a dehumanising political identity imposed on the people of colour. The chapter then translates into the context of visibility, invisibility and God’s revelation within the economic South African context. The final analysis of the chapter is a confession of God’s revelation rooted in God’s visibility and running parallel to that of black visibility. Chapter five proposes that the black experience and the use of the Bible Sola Sriptura, as it reveals the black church as part of church history. As such, it takes the early church’s reading of the New Testament and understanding of Christology through kenosis; the emptying of God to be human and using that paradigm to link Christ’s human experience and the experience of the dehumanising and humanising that of blacks. The chapter concludes with a Christology and black Messiah, who links the secular and divine, general and special revelation. Chapter six concerns the findings of the study, recommendations and conclusion.
Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)
Books on the topic "General revelation"
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Chukanov, Kiril Borissov. Final quantum revelation: General theory of world organization. Salt Lake City, Utah: General Energy International, 1994.
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Copyright Paperback Collection (Library of Congress), ed. The third revelation. New York: Jove Books, 2009.
Find full textBook chapters on the topic "General revelation"
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Rossing, Barbara R. "Revelation." In Hebrews, the General Epistles, and Revelation, 715–72. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t6p9.17.
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O'Collins, Gerald. "General and Special Revelation." In Rethinking Fundamental Theology, 56–95. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199605569.003.0004.
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"General and Special Revelation." In Christian Theology and African Traditions, 25–51. The Lutterworth Press, 2013. http://dx.doi.org/10.2307/j.ctt1cg4mp2.8.
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"General Index." In The Secret Revelation of John, 389–97. Harvard University Press, 2006. http://dx.doi.org/10.4159/9780674039605-019.
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"General Index." In Reason and Revelation in Byzantine Antioch, 325–44. University of California Press, 2020. http://dx.doi.org/10.1525/9780520974821-016.
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"GENERAL INDEX." In Reason and Revelation in Byzantine Antioch, 325–44. University of California Press, 2020. http://dx.doi.org/10.2307/j.ctv10qqz69.17.
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"General Observations on the State of Research." In Rituals of Self-Revelation, 71–78. BRILL, 1996. http://dx.doi.org/10.1163/9781684173044_009.
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Erickson, Millard J. "General Revelation, Inclusivism, Pluralism, and Postmodernism." In Can Only One Religion Be True?, 91–104. 1517 Media, 2013. http://dx.doi.org/10.2307/j.ctt22nm5qk.10.
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"Front Matter." In Hebrews, the General Epistles, and Revelation, i—iv. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t6p9.1.
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Elliott, Neil. "Introduction to Hebrews, the General Epistles, and Revelation." In Hebrews, the General Epistles, and Revelation, 621–24. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t6p9.10.
Full textConference papers on the topic "General revelation"
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Kuskov, Vyacheslav Mihailovych. "FUNDAMENTAL ECONOMIC LAW OF MARKET SYSTEM: METHODOLOGY OF ITS INVENTION AND REVELATION." In Russian science: actual researches and developments. Samara State University of Economics, 2020. http://dx.doi.org/10.46554/russian.science-2020.03-1-898/902.
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Pros and cons of establishment of the theory of fundamental economic law in history of economic mind are analyzed. The law of market value of the goods is defined as fundamental economic law of market economy in general. The research of national, regional and international levels of revelation and knowing of the fundamental economic law of a certain modern society was suggested.
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Al Balushi, Mohamed Abdul Wahab Abdul Karim. "Huff and Puff Field Production Optimization at Al Noor's Ara Salt Basin in South Oman." In SPE Annual Technical Conference and Exhibition. SPE, 2021. http://dx.doi.org/10.2118/206329-ms.
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Abstract The everlasting emphasis on abiding by the forecasted plans and targets in Greater Birba while limiting operating expenditure exhaustion has paved the way for additional analysis and monitoring of current well performance trends in complex reservoir configurations such as Al Noor. Buried at deep depths underneath a high-pressure overburden, the Ara Salt depositional features in the southern basin of Oman present unique yet extremely challenging characteristics with respect to hydrocarbon extraction and subsequent production. Situated below the four primary carbonate layers of A1C-A4C, Al Noor Field's Athel-type formation poses one of the most challenging reservoir configurations across the region. Recent efforts to sustain free-flowing production in this field were initiated through applying the cyclic huff and puff process to spark the necessary pressure difference between the tubing head and the flowline pressures, allowing the well to remain active. With projected additional constraints bound to augment the producing capacity, efforts to sustain a high yield from what remains to be a considerable extent of unrecovered hydrocarbons has called for a more thorough case study; one that is aimed at maximizing the capital gain as well as minimizing the environmental footprint and existing time constrains on the field operators. The goal of this work is to present a thorough study of Al Noor field's huff and puff plan as well as highlight underlying subsurface and surface issues. Based on initial deductions, the task is to then analyze a wide selection of parameters on PI and energy component, both of which are primary production programming interfaces that are consulted to correlate existent depressurization patterns with respect to the tubing head pressure (THP) before and after kick-off procedures, lowest flowline pressure (FLP) readings, average choke opening sizes in order to contrive an updated categorization of the field's active or temporarily closed/quit wells; one based on the tested net production rate of each well against the duration of its quitting cycle in days/month. Consequently, preliminary observations of a few wells unravelled startling revelations in terms of the potential for prolonging time elapse until quit. In addition to minimizing the operator's load and reducing quantities of gas flared, large capital gains were generated in proportion to the feasibility of reducing inefficient disparities, some even stretching to an excess of a $142,000 in relatively low producers and over a considerably small batch of tested wells. Following that, an implementation proposal comprised of a case-by-case strategy for three selected wells was relayed to the on-site operations team. The selection process was based on their optimization viability with regards to examined parameters as well as their productivity profile. Instructions included following the standard procedure in ALNR 21 but depressurizing the FLP to below 4 bars instead of 40, aiming therein to maximize the THP after kick-off and stretch out the cycle. The choke size was adjusted from 50% to 20% opening in ALNR 20 to observe effects on rates as well as pressure maintenance and last but not least, apply the innovative pressure build-up theory in a quantitatively low producing ALNR 24. The effects of this strategy presented an overwhelming degree of success in augmenting post kick THP levels, steadying production rates and perpetuate the wells’ activity. Finally, case study focussed and general recommendations were outlaid for short to long-term future performance improvements.
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Menon, Shankar, Bo Wirendal, Jan Bjerler, and Lucien Teunckens. "Validation of Dose Calculation Codes for Clearance." In ASME 2003 9th International Conference on Radioactive Waste Management and Environmental Remediation. ASMEDC, 2003. http://dx.doi.org/10.1115/icem2003-4667.
Full textAbstract:
All proposals for clearance from regulatory control of very low level radioactive material are based on predicted scenarios for subsequent utilisation of the released materials. The calculation models used in these scenarios tend to utilise conservative data regarding exposure times and dose uptake as well as other assumptions as a safeguard against uncertainties. Another aspects is common to all these calculation models and codes: none of them has ever been validated by comparison with the actual real life practice of recycling. An international project has recently been concluded where two calculation codes used for this purpose (the RESRAD-RECYCLE and CERISE codes) were used to calculate the dose uptake by workers, during the segmentation and melting of a contaminated fuel rack at Studsvik RadWaste, Sweden. These calculated doses were compared with electronic dosimeter measurements on workers participating in the various operations. The measurements showed that segmenting was the work operation that gave the highest dose, almost 65% of the total dose incurred, while melting itself accounted for only about 13%. The project was a co-operation between the Swedish Radiation Protection Institute, Studsvik (Sweden), the US Department of Energy, Argonne National Laboratory (USA), the Institute de Radioprotection et Securite´ Nucle´aire (France) and Belgoprocess (Belgium). The comparison of the calculation results indicated that, even with a carefully controlled reflection of reality with respect to geometry and exposure time and with a “best judgment” choice of densities for each operation, the calculation programmes have tended to overestimate the dose uptake by a factor 4 to 7, i.e. about an order of magnitude. An obvious explanation is the fact that the workers are not static, they move about constantly, changing the geometry, thus not taking the assumed doses. There are also some other practical aspects difficult to reflect exactly in the calculations. It should be noted that the Swedish Radiation Protection Institute were not completely of the same opinion as the project team, pointing out that the codes also underestimated doses for certain operations. We feel, however, that this is irrelevant, as only the maximum estimated doses for any operation in the process are used for the determination of clearance levels. It seems reasonable to state that the use of ‘enveloping’ scenarios, which necessarily cover a wide range of scenarios range of scenarios in connection with the calculation of clearance levels, would tend to accentuate this tendency of overestimation of dose uptake in most individual cases of recycling by melting. Taking into account the sensitivity of the modelling and the practical aspects listed above, the estimated doses can be, say, one or even more orders of magnitude higher than those actually taken. A side aspect of the execution of the Validation Project — specifically the background measurements — was the revelation of radioactivity in unexpected places: the paint used for the painting of moulds at A˚kers (3–5 Bq/g), the slag binding product (twice background radiation), the stamp mass, insulation and new asphalt at the Studsvik furnace (all at three to four times background). This serves to illustrate the undetected omnipresence of radioactivity in the human habitat at dose rate levels considerably higher (up to 400% over background) than the levels (ca 1% over background) at which the currently proposed clearance criteria are based on. Finally, it is important to note that the degree of overestimation (a factor of 4 −7), as recorded in the validation project, is generally regarded as ‘acceptable’ by dose modellers. The results will most probably not lead to any revision or refinement of these codes. For the nuclear decommissioner and the other producers of large volumes of only slightly radioactively contaminated material, the clearance levels resulting from such a degree of conservatism can lead to huge amounts of material unnecessarily being condemned to burial as radioactive waste. Considering that most such producers transfer their costs to the public, it is society at large that will foot the bill for this exercise in conservatism.