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Journal articles on the topic 'Heralds of the Gospel'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Introvigne, Massimo. "Tradition, Family and Property (TFP) and the Heralds of The Gospel." Alternative Spirituality and Religion Review 7, no. 2 (2016): 245–60. http://dx.doi.org/10.5840/asrr201683124.

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2

Шальме (Александрова), Ксения Александровна. "Heralds of the Resurrection in Russian Art. Through Time." Вестник церковного искусства и археологии, no. 3(4) (August 15, 2020): 173–80. http://dx.doi.org/10.31802/bcaa.2020.4.3.012.

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В этом кратком обзоре отдельных произведений русского искусства, посвящённых теме Воскресения Христова, не претендующем на какую-либо полноту, можно наблюдать эволюцию религиозных образов и иконографии в русской изобразительной культуре от Средневековья к XX столетию, которая характеризуется иллюстративным пафосом у передвижников, живописной экспрессией у В. М. Васнецова и утончённым символизмом у М. В. Нестерова, мастеров, также остающихся в рамках реалистической традиции. Знаменательно, что в русском изобразительном искусстве сам момент Воскресения Христова не часто оказывается изображённым, словно потому что и в Священной истории, как известно, это событие произошло скрытым от человеческих глаз. К сокровенной тайне подходили многие известные русские художники, исполнившие удивительные графические эскизы росписей, которые так и остались неосуществлёнными. The article presents some pieces of Russian art dedicated to the theme of Christ’s Resurrection. Although it does not claim to be complete, it illustrates a path of a religious image and iconography in Russian visual culture from the Middle Ages to the XX century from illustrative pathos in the works of saints to V. M. Vasnetsov’s pictorial expression, refined M. V. Nesterov’s symbolism and masters who remained within the framework of a realistic tradition. It is significant that in Russian art the very moment of the Resurrection of Christ is not often depicted, equally as in Gospel, this event was hidden from human eyes. Many famous Russian artists approached the sacred topic having executed amazing graphic sketches of paintings or murals, most of which were never realized.

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Ito, Akio. "The Written Torah and the Oral Gospel: Romans 10:5-13 in the Dynamic Tension between Orality and Literacy." Novum Testamentum 48, no. 3 (2006): 234–60. http://dx.doi.org/10.1163/156853606777836381.

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AbstractThis article attempts to locate Rom. 10:5-13 within the tension of orality and literacy. There has been a debate concerning the precise nature of the relationship between Lev. 18:5 cited in 10:5 and Deut. 30 cited in 10:6-8. Here it is argued that Paul emphasizes the antithesis between the orality of the Gospel and the literacy of the Torah because he understands himself as living and working in the tradition of the “herald” of Isaiah 52. Against the orality of the Gospel he stresses the literacy of the Torah when he introduces the Leviticus citation with “Moses writes” in 10:5.

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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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5

Pchelov, Evgeniy V. "Sources on the Title Heraldry of Muscovy of the Second Half of the 17th century." Herald of an archivist, no. 2 (2019): 344–56. http://dx.doi.org/10.28995/2073-0101-2019-2-344-356.

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An important stage in creation and unification of title emblems of Muscovy is connected with the war between Russia and the Polish–Lithuanian Commonwealth and further changes of the title during the reign of Tsar Alexei Mikhailovich. At the turn of 1660s-1670s, a number of new title emblems appeared, while the old ones underwent yet another transformation. When creating new emblems, the Western European models were considered and in some ways the title emblems acquired a more pronounced heraldic character. Thus, some new emblems could have originated in the heraldry of the Scandinavian countries and the Holy Roman Empire, other, such as the Siberian coat of arms, combined heraldic symbols of the regions in the aggregate. In a number of earlier emblems Christian semantics were reinforced. Such Christian symbols as hand emerging from clouds, cross, gospel, banner with cross, etc. were added. Christian semantics of the titular heraldry are evident in the heraldic virsi (verses) written at the end of the reign of Alexei Mikhailovich. Despite the fact that the finished complex of title emblems was presented in the “Titulyarnik” of 1672, the old or different versions persisted, which proves the variable nature of title heraldry in the second half of the 17th century. Images of the title coats of arms in three illustrated copies of the “Titulyarnik” display unity, but some differences in detail allow to work out ownership of each copy. “Titulyarnik” was probably the first Russian land coat of arms, even if images of title coats of arms on some regals (saadaks, plates) still retained features of the old visual tradition. The existing complex of the title coats of arms was recorded in the late 17th century in several written sources with heraldic images. The complex of preserved heraldic sources allows to reconstruct the history of the title heraldry in Muscovy in its entirety and to identify main stages in its evolution.

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6

da Silveira, Emerson Sena. "“CATHOLICOVID-19” or QUO VADIS CATHOLICA ECCLESIA: the Pandemic Seen in the Catholic Institutional Field." International Journal of Latin American Religions 4, no. 2 (September 18, 2020): 259–87. http://dx.doi.org/10.1007/s41603-020-00114-2.

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AbstractThe aim of this paper is to understand, in a panoramic way, the ideas that some organized groups of Catholicism have expressed about the pandemic of the new coronavirus. We shall take as material for analysis, the web official pages of the following segments: Conferência Nacional dos Bispos do Brasil (CNBB) [National Conference of Bishops of Brazil], Heralds of the Gospel and Catholic Charismatic Renewal (CCR), especially from the moment when the first case of the disease caused by the Sars-Cov-2 virus and the health-social-economic emergency were checked. Catholic beliefs about Covid-19 and related themes (restrictive measures, social inequalities) show an intense and internal conflict of values or worldviews and lead to inquiring about the incidences of Catholicism in the public sphere. The qualitative-exploratory hypothesis demonstrates that the advancement of the new coronavirus has accentuated tension lines existing in the Catholic Church and indicates that there is an ongoing dispute between the various official segments about the correct intonation of the Catholic voice in Brazilian society. To raise responses to the proposed problem, the paper is based on a qualitative method, namely, partial review of the bibliographic productions of the religious studies and analytical mapping of the main official positions (editorials, speeches, notes, texts) proposed by the three Catholic segments aforementioned.

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Baloian, Bruce Edward. "Teaching the Ineffable Through Narrative." Evangelical Quarterly 88, no. 1 (April 26, 2016): 56–70. http://dx.doi.org/10.1163/27725472-08801004.

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The concept of faith is a dominant motif in both Jewish and Christian Scriptures and yet the authors never chose to give faith a clear, concise definition in propositional formulations. Both Testaments repeatedly refer to its importance but only approach the subject by telling stories where this valued aspect is present or absent. Luke follows suit with the rest of the Gospels and the precedent set in the Jewish Scriptures. It heralds faith’s importance and necessity but never defines faith with theological statements. Using aspects of Structural Analysis, an adaptation of Form Criticism, the narratives in Luke will be investigated for how faith was taught and by whom.

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CLARK, STEPHEN R. L. "Late pagan alternatives: Plotinus and the Christian gospel." Religious Studies 52, no. 4 (July 27, 2016): 545–60. http://dx.doi.org/10.1017/s0034412516000184.

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AbstractPhilosophical pagans in late antiquity charged Christians with believing ‘without evidence’, but were themselves accused of arbitrariness in their initial choice of philosophical school. Stoics and Platonists in particular adopted a form of cosmic religion that Christians criticized on rationalistic as well as sectarian grounds. The other charge levelled against Christians was that they had abandoned ancestral creeds in arrogant disregard of an earlier consensus, and of the world as pagans themselves conceived it. A clearer understanding of the dispute can be gained from a comparison of Heracles and Christ as divinized ‘sons of God’. The hope on both sides was that we might become, or somehow join with, God. Both sought an escape from the image of a pointless, heartless universe – an image that even moderns find difficult to accept and live by. The notion that pagans and Christians had of God, and of the divine life we might hope to share, was almost identical – up to the point, at least, where both philosophical and common pagans conceived God as Pheidias had depicted him (the crowned Master), and Christians rather as the Crucified, ‘risen against the world’.

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Brown, Raymond E. "The Babylonian Talmud on the Execution of Jesus." New Testament Studies 43, no. 1 (January 1997): 158–59. http://dx.doi.org/10.1017/s0028688500022578.

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In my The Death of the Messiah, preparatory to examining the Gospel accounts of the trial/interrogation of Jesus by the chief priest(s) and San-hedrin, I surveyed the extra-Gospel evidence for authoritative Jewish involvement in the death of Jesus, derived from Jewish, Christian, and pagan sources. From the Jewish evidence I discussed two items: the witness of Josephus (Ant. 18.3.3; #63–t) and a baraita from TalBab Sanhedrin 43a which I quoted from the London Soncino translation (Nezikin volume 3.281):On the eve of Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favour he was hanged on the eve of Passover.

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10

McCray, Donyelle C. "On Shrieking the Truth: Mary and Proclamatory Wailing." Interpretation: A Journal of Bible and Theology 75, no. 2 (February 28, 2021): 102–11. http://dx.doi.org/10.1177/0020964320982726.

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Drawing on examples of the Virgin Mary, Margery Kempe, and Mothers of the Movement, this article explores wailing as a form of prophetic speech. According to Christian tradition, the Virgin Mary wailed at the crucifixion, and her cries constituted a substantive message of judgment and lament. Many in the medieval church considered her a preeminent preacher. Margery Kempe, a medieval pilgrim preacher, and the Mothers of the Movement, African American activist-mourners, also herald a divine message through wailing. In illuminating this form of bearing witness, this essay considers the sonic dimensions of the gospel, the authority of the preacher, and the nature of divine revelation.

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Campbell, Kenroy. "The Prototypical Meaning of the Verb Κηρυσσειν (to proclaim) in the Gospel of Mark and its Relation to Κηρυσσειν in Homer, Septuagint, and Josephus." International Journal of Linguistics, Literature and Translation 4, no. 7 (July 30, 2021): 59–70. http://dx.doi.org/10.32996/ijllt.2021.4.7.7.

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Most scholars seem to purport a very “general” meaning of the verb κηρύσσειν. Often, the meanings are coined as hypernyms: “to herald,” “to proclaim,” “to broadcast,” “to announce” or “to preach.” Ipso facto, they fail to capture the specific meanings within their contexts— a word that is used within its clausal/ discourse construction activates a meaning potential that may or may not reflect the full “general” idea of the word. As such, modern linguists purport the difficulty to arrive at specific definitions for words. Given this dilemma, the concept of prototype emerges unto the linguistic stage with the potentials to resolve the problem. Using prototype as an approach to find meanings, the objective is to find the best representation of a word, object, or concept (under consideration) within a given category, context, or pericope. On this basis, the research has employed this approach to the verb κηρύσσειν in the Gospel of Mark which resulted in the prototypical meaning: Followers or beneficiaries of Jesus’s deeds, publicly transmitting information about good deeds that have been performed by Jesus for the benefit of humans. In relation to the meanings in Homer, Septuagint, and Josephus, the results showed considerable differences, along with few similarities. Therefore, the approach and results of this research contribute in a more comprehensive and in a significant manner to our understanding of the verb Κηρύσσειν in Mark’s Gospel.

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Numbers, Ronald L. "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 127–58. http://dx.doi.org/10.1525/rac.1992.2.2.03a00010.

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In the summer of 1926, the Holiness evangelist Andrew Johnson announced the Suspension of his twenty-seven-part attack on “the biological baboon boosters,” serialized in the Pentecostal Herald, so that he could temporarily return to the camp-meeting circuit. No one in the Holiness Community had been agitating more vigorously to “shake the monkey out of the cocoanut tree,” as he described his Crusade, and he wanted to assure his readers that his “lectures against Darwinism and ‘ape to man’ evolution” would never eclipse the gospel of salvation. “There is nothing like an old-fashioned, soul-saving revival of Holy Ghost religion,” declared the bombastic preacher. “So, let it be distinctly understood that the lectures on Evolution are absolutely secondary to the main line work of intense, soul-saving evangelism to which we have been called and in which we expect to remain.”

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13

Pellerin, Daniel. "Calvin: Militant or Man of Peace?" Review of Politics 65, no. 1 (2003): 35–59. http://dx.doi.org/10.1017/s0034670500036524.

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The charge that the Reformation heralded a triumph of confessional party over religion and fostered a spirit of division, discord, and strife is not an unfamiliar one. The thought of Jean Calvin, in particular, has been found responsible, by Karl Barth among others, for rousing its followers to militancy. As this essay will show, however, Calvin's actual positions point in a rather more irenic direction. Thus the first section of the essay addresses common misconceptions about the role of military metaphor in Calvin's writings. Section II draws attention to the integral importance for Calvin's theology of the Gospel call to unity, concord, and peace not only among Christians but all mankind. Section III examines Calvin's cautious treatment of actual fighting and war, and section IV draws together the argument by reference to Calvin's discussion of political authority and the tasks of the state.

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14

Haugen, Heidi Østbø. "African Pentecostal Migrants in China: Marginalization and the Alternative Geography of a Mission Theology." African Studies Review 56, no. 1 (April 2013): 81–102. http://dx.doi.org/10.1017/asr.2013.7.

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Abstract:The city of Guangzhou, China, hosts a diverse and growing population of foreign Christians. The religious needs of investors and professionals have been accommodated through government approval of a nondenominational church for foreigners. By contrast, African Pentecostal churches operate out of anonymous buildings under informal and fragile agreements with law-enforcement officers. The marginality of the churches is mirrored by the daily lives of the church-goers: Many are undocumented immigrants who restrain their movements to avoid police interception. In contrast to these experiences, the churches present alternative geographies where the migrants take center stage. First, Africans are given responsibility for evangelizing the Gospel, as Europeans are seen to have abandoned their mission. Second, China is presented as a pivotal battlefield for Christianity. And finally, Guangzhou is heralded for its potential to deliver divine promises of prosperity. This geographical imagery assigns meaning to the migration experience, but also reinforces ethnic isolation. The analysis is based on in-depth interviews, participant observation, and video recordings of sermons in a Pentecostal church in Guangzhou with a predominately Nigerian congregation.

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Vibe, Klaus. "The Cultural Capital of this World and Paul’s Theology of New Creation: Paul’s Gospel and Greek Paideia." European Journal of Theology 28, no. 2 (December 1, 2020): 99–109. http://dx.doi.org/10.5117/ejt2019.2.002.vibe.

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ZusammenfassungPaulus erläutert niemals seine Ansicht über das griechische Konzept von paideia. Gleichwohl vertritt die jüngere Forschung nicht nur die Auffassung, dass die Vorstellung des griechischen paideia eine vorrangige Stellung in der griechisch-römischen Welt hatte, sondern zeichnet auch Paulus als Fürsprecher einer besonderen Art von christlicher paideia. Dies wirft Fragen zur Art der Beziehung zwischen dem Evangelium des Paulus und paideia auf. Die gegenwärtige Forschung stellt auch heraus, dass es einen Konflikt zwischen den Wertvorstellungen von paideia und jenen der Evangeliumsbotschaft von Paulus gegeben hatte. Dabei wird zuweilen eingeräumt, dass es schwierig ist festzulegen, wie die ethischen Wertvorstellungen von Paulus sich von jenen in seinem kulturellen Kontext unterscheiden. Mitunter wird auch die Grundlage für einen Ruf nach einer Werteumkehr in Frage gestellt, wie sie im Denken von Paulus bisher identifiziert worden ist.Dieser Artikel vertritt die Auffassung, dass Vertreter des griechischen Konzeptes von paideia eine Unterscheidung zwischen einer gebildeten und einer ungebildeten Bevölkerungsschicht zu etablieren suchten in der Annahme, das nur die gebildete Elite moralisch qualifiziert war, ein politisches Amt zu bekleiden. Somit stellt paideia eine Art kulturelles Kapital dar, welches die gebildete Elite dazu benutzt hatte, ihre eigene, überlegene Position zu rechtfertigen. Dem entgegen erläutert Paulus in Galater 6:14- 16, dass er der Welt gekreuzigt ist und dass weder die Beschneidung noch das Unbeschnittensein irgendetwas gelten; eine neue Schöpfung zu sein ist alles, was zählt. Gemäß dem Gegner von Paulus in Galatien stellt die Beschneidung eine andere Form von kulturellem Kapital dar, was die Unterscheidung zwischen Beschnittenen und Unbeschnittenen rechtfertigt. Allerdings hat Paulus zufolge das Christusereignis die Bedeutung dieser Unterscheidung dramatisch reduziert. Ebenso hat sich, gemäß Paulus, der Wert des griechischen paideia ‐ und somit die Unterscheidung zwischen Gebildeten und Ungebildeten ‐ in Nichts aufgelöst; das Christusereignis hat die vom Konzept paideia vertretene Weisheit über den Haufen geworfen und damit die Grundlage für dessen Statusanspruch hinweggenommen.SummaryPaul never accounts for his views on Greek paideia. Nonetheless, recent research has not only argued that Greek paideia held a prominent position in the ancient Graeco-Roman world but also pictured Paul as an advocate of a specific form of Christian paideia. This raises questions about the nature of the relationship between Paul’s gospel and paideia. Recent research has also stressed that there was a conflict between the values of paideia and those of Paul’s gospel message, sometimes recognising that it can be difficult to specify how Paul’s ethical values differ from those of his cultural context, and sometimes questioning the basis of the call for a reversal of values that has been identified in Paul’s thinking.This article argues that advocates of Greek paideia sought to establish a distinction between the educated and the uneducated, presuming that only the educated elite was morally qualified to hold political office. Thus, paideia represents a kind of cultural capital that was used by the educated elite to justify their own superior position. However, in Galatians 6:14-15 Paul explains that he has been crucified to the world and that neither circumcision nor uncircumcision counts for anything; being a new creation is all that matters. Circumcision represents another kind of cultural capital that, according to Paul’s opponents in Galatia, justifies the distinction between circumcised and uncircumcised. However, according to Paul, the Christ-event has dramatically reduced the importance of this distinction. Similarly, according to him, the significance of Greek paideia ‐ and hence of the distinction between educated and uneducated - has been reduced to nothing; the Christ-event has overturned the wisdom represented by paideia and thus removed the basis for its claim to status.RésuméPaul n’expose nulle part son point de vue sur la notion grecque de païdeia. Pourtant, la recherche récente a montré que c’était là une notion importante dans le monde gréco-romain ancien et que Paul préconisait une forme spécifique de païdeia chrétienne. Ce qui pose la question du rapport entre la païdeia et l’Évangile prêché par Paul. La recherche récente a aussi montré que les valeurs du message de l’Évangile paulinien entraient en conflit avec les valeurs associées à la notion de païdeia : on reconnaît parfois qu’il peut être difficile de préciser en quoi les valeurs éthiques de Paul diffèrent de celle de son contexte culturel, et l’on s’interroge parfois sur la base sur laquelle repose l’appel à un renversement des valeurs que l’on repère dans la pensée de Paul.L’auteur souligne que les défenseurs de la notion grecque de païdeia visaient à distinguer les gens éduqués des autres, en présumant que seuls ceux qui faisaient partie de l’élite éduquée étaient moralement qualifiés pour assumer une fonction politique. Ainsi, la païdeia représentait une sorte de capital culturel servant à l’élite éduquée de justification pour leur position sociale supérieure. Mais en Galates 6.14-15, Paul déclare qu’il a été crucifié pour le monde et que ni la circoncision ni l’incirconcision n’ont d’importance ; tout ce qui compte est d’être une nouvelle création. La circoncision représentait un autre type de capital culturel qui justifiait, aux yeux des adversaires de l’apôtre, la distinction entre circoncis et incirconcis. Mais pour Paul, l’événement Jésus-Christ a radicalement réduit l’importance de cette distinction. De même aussi, selon lui, l’importance de la païdeia, et donc de la distinction entre éduqué et non éduqué, a été réduite à néant : l’événement Jésus- Christ a renversé la sagesse que représente la païdeia et ôté tout fondement à la revendication d’un statut particulier sur cette base.

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CODD, Kevin. "«Heralds and Apostles»." Louvain Studies 27, no. 2 (June 1, 2002): 171–76. http://dx.doi.org/10.2143/ls.27.2.934.

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Smith, Brian D. "Heralds of change." Journal of Medical Marketing: Device, Diagnostic and Pharmaceutical Marketing 13, no. 1 (February 2013): 3–4. http://dx.doi.org/10.1177/1745790413479472.

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Gerasimov, I., S. Glebov, A. Kaplunovski, M. Mogilner, and A. Semyonov. "Heralds of Freedom." Ab Imperio 2013, no. 2 (2013): 17–23. http://dx.doi.org/10.1353/imp.2013.0046.

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Moss, Veronica. "Heralds of health." Transactions of the Royal Society of Tropical Medicine and Hygiene 80, no. 6 (January 1986): 901. http://dx.doi.org/10.1016/0035-9203(86)90251-8.

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20

Hustad, Donald Paul. "The Lord's Supper for Baptists: A Spiritual Meal, a Snack, or a Placebo?" Review & Expositor 106, no. 2 (May 2009): 171–87. http://dx.doi.org/10.1177/003463730910600206.

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Baptists and other evangelical Christians have some unique challenges in Table worship. They are essentially alone in insisting that the Lord's Supper is not a sacrament — “a visible sign instituted by Christ to symbolize or confer grace.” They are more comfortable calling it an “ordinance,” which acknowledges Christ's institution of the act and their own obedience, but hesitates to claim any spiritual benefit. Their fears of “sacramental heresy” were confirmed in pre-Reformation abuses by Roman Catholics, especially those connected with transubstantiation and the concept of ex opere operato. In the sixteenth-century Reformation, the new Baptists and others in England, and Anabaptists on the Continent, were more radical than the magisterial denominations in “policing” table participation and limiting its meaning. Basically, they were followers of the Swiss reformer Ulrich Zwingli, who heralded communion as remembrance and Christian education, with no expectation of special grace. From the beginning, their table service was limited to brief prayers of thanks for the bread and the cup, improvised by deacons. The passing centuries contributed little to a meaningful Lord's Supper for Baptists. What we need now is a full, complete service of actions and words, with full remembrance of our Lord from eternity to eternity; full thanksgiving for all we remember; full awareness of our eating and drinking symbols of Christ's body and blood, which, by faith, can nourish us as he promised; and full recommitment of believers to love God completely and neighbors as themselves. The total result could be the spiritual maturation of believers through worship, and repetition of the full Gospel story for the uncommitted.

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Meadors, Edward P. "Isaiah 40.3 and the Synoptic Gospels’ Parody of the Roman Road System." New Testament Studies 66, no. 1 (December 3, 2019): 106–24. http://dx.doi.org/10.1017/s0028688519000377.

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This article proposes that the Synoptic Gospels’ pronouncements of Isa 40.3 (Matt 4.3; Mark 1.2–3; Luke 3.4–6) invite a comparison with the Roman road system and its extensive broadcast of Roman imperial ideology. Heralding the sovereignty of a coming king on newly constructed roads through difficult terrain, Matthew, Mark and Luke portray the coming of the kingdom of God in terms analogous to the laying of Roman roads followed by the enforcement of Roman rule throughout the Roman Empire. If Isa 40.3 heralded the arrival of the true God through the ministry of Jesus, as the Synoptic Gospels proclaim, then Rome's pretentions were by implication counterfeit. The engineering feats of raising ravines, levelling heights, smoothing terrain and making straight highways denoted Roman expansion, conquest and the standardisation of Roman imperial ideology. In contradistinction, the Synoptic Gospels’ citations of Isa 40.3 presage the triumph of God, while simultaneously parodying Roman imperial ideology.

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22

Monastersky, Richard. "Ocean Fever Heralds African Epidemics." Science News 156, no. 3 (July 17, 1999): 36. http://dx.doi.org/10.2307/4011619.

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Lagowski, J. J. "Adult learners: Heralds of change?" Journal of Chemical Education 67, no. 8 (August 1990): 631. http://dx.doi.org/10.1021/ed067p631.

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24

Cho, A. "Faintest Thrum Heralds Quantum Machines." Science 327, no. 5965 (January 28, 2010): 516–18. http://dx.doi.org/10.1126/science.327.5965.516.

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Ramond, P. "Neutrinos: heralds of new physics." Nuclear Physics B - Proceedings Supplements 87, no. 1-3 (June 2000): 259–68. http://dx.doi.org/10.1016/s0920-5632(00)00676-9.

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26

Wylie, Dorothy. "Heralds of Change: An Editorial." Nursing Leadership 12, no. 1 (January 15, 1999): 4. http://dx.doi.org/10.12927/cjnl.1999.19064.

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Wilkinson, John. "Book Reviews : Heralds of Health." Expository Times 98, no. 2 (November 1986): 61–62. http://dx.doi.org/10.1177/001452468609800238.

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LONDON, SUSAN. "Proinflammatory Cytokines Increase Heralds Labor Onset." Ob.Gyn. News 46, no. 6 (June 2011): 4. http://dx.doi.org/10.1016/s0029-7437(11)70171-9.

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Gribbin, John H. "Selected Heralds of 20th Century Science." Science & Technology Libraries 13, no. 2 (April 19, 1993): 89–109. http://dx.doi.org/10.1300/j122v13n02_07.

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Vastag, B. "Leukemia Drug Heralds Molecularly Targeted Era." JNCI Journal of the National Cancer Institute 92, no. 1 (January 5, 2000): 6–8. http://dx.doi.org/10.1093/jnci/92.1.6.

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Tsunoda, Ikuo, Li-Qing Kuang, Jane E. Libbey, and Robert S. Fujinami. "Axonal Injury Heralds Virus-Induced Demyelination." American Journal of Pathology 162, no. 4 (April 2003): 1259–69. http://dx.doi.org/10.1016/s0002-9440(10)63922-3.

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32

Brudny, Yitzhak M. "The Heralds of Opposition to Perestroyka." Soviet Economy 5, no. 2 (April 1989): 162–200. http://dx.doi.org/10.1080/08826994.1989.10641308.

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Bolden, Millicent A., César Vallejo, Richard Schaaf, Kathleen Ross, and Cesar Vallejo. "The Black Heralds (Los heraldos negros)." Hispania 75, no. 2 (May 1992): 346. http://dx.doi.org/10.2307/344067.

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34

Hirn, A. "GEOPHYSICS: Silent Heralds of Megathrust Earthquakes?" Science 305, no. 5692 (September 24, 2004): 1917–18. http://dx.doi.org/10.1126/science.1101152.

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Barnett, Steven. "New news heralds a new era." British Journalism Review 3, no. 4 (December 1992): 68–69. http://dx.doi.org/10.1177/095647489200300417.

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Marshall, Andrew. "Genset–Abbott deal heralds pharmacogenomics era." Nature Biotechnology 15, no. 9 (September 1997): 829–30. http://dx.doi.org/10.1038/nbt0997-829b.

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Proniewski, Andrzej. "Duch Święty w magisterium papieży przełomu XIX/XX wieku." Studia Teologii Dogmatycznej 6 (2020): 97–106. http://dx.doi.org/10.15290/std.2020.06.07.

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Abstract:

Popes wrote about the Holy Spirit at various times in the history of the Church, also at the turn of the 19th and 20th centuries. The reflections bring us closer to the teaching on the Holy Spirit by Leo XIII (1810-1903), St. Pius X (1835-1914), Benedict XV (1854-1922). These popes ushered in a „new era“ of the Holy Spirit. Their successors: Pius XI (1857-1939), Pius XII (1876-1958), St. John XXIII (1881-1963) were described as heralds of a “new Pentecost”. Such a formula is extremely interesting, if only because of at least two a priori assumptions, namely that something like a “new Pentecost” does exist and that the popes mentioned were its heralds two a priori assumptions, namely that something like a “new Pentecost” does exist and that the popes mentioned were its, whatever it was, heralds. This study focused only on some of the aforementioned aspects.

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Johnson, Russell P. "The gospel and the prosperity gospel." Theology 121, no. 1 (January 2018): 28–34. http://dx.doi.org/10.1177/0040571x17730980.

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By examining how theologians and lay scholars should respond to the prosperity gospel, this article argues that theological criticism is less a matter of wholesale rejection of false views and more a matter of expanding partial views. Drawing on Pascal and Kierkegaard, I describe what dialectic means for Christian witness. Their insights help us to criticize compassionately – in Paul’s words, to speak the truth in love.

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Pasquinelli, Amy E. "MicroRNAs: heralds of the noncoding RNA revolution." RNA 21, no. 4 (March 16, 2015): 709–10. http://dx.doi.org/10.1261/rna.049981.115.

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Aron, Jacob. "Carbon nanotube machine heralds a computing revolution." New Scientist 219, no. 2936 (September 2013): 10. http://dx.doi.org/10.1016/s0262-4079(13)62313-1.

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FREEMANTLE, MICHAEL. "Nomenclature saga heralds difficult times for IUPAC." Chemical & Engineering News 73, no. 31 (July 31, 1995): 26. http://dx.doi.org/10.1021/cen-v073n031.p026.

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Service, R. F. "Chemistry Nobel heralds age of molecular machines." Science 354, no. 6309 (October 13, 2016): 158–59. http://dx.doi.org/10.1126/science.354.6309.158.

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King, Alexandra. "COPPS trial heralds new indication for colchicine." Nature Reviews Cardiology 7, no. 11 (October 25, 2010): 600. http://dx.doi.org/10.1038/nrcardio.2010.155.

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Warden, J. "Queen's speech heralds health bills in Britain." BMJ 309, no. 6966 (November 26, 1994): 1390. http://dx.doi.org/10.1136/bmj.309.6966.1390a.

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Ledford, Heidi. "Salmon approval heralds rethink of transgenic animals." Nature 527, no. 7579 (November 2015): 417–18. http://dx.doi.org/10.1038/527417a.

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Aron, Jacob. "Fiendish ABC proof heralds new mathematical universe." New Scientist 215, no. 2882 (September 2012): 6–7. http://dx.doi.org/10.1016/s0262-4079(12)62353-7.

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Brown, Carolyn. "Antibiotic discovery heralds new world of drugs." Canadian Medical Association Journal 187, no. 4 (February 2, 2015): 241–42. http://dx.doi.org/10.1503/cmaj.109-4985.

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&NA;. "Gene research heralds new age for medicines." Inpharma Weekly &NA;, no. 805 (September 1991): 1. http://dx.doi.org/10.2165/00128413-199108050-00003.

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Fletcher, Liz. "Approval heralds new generation of kinase inhibitors?" Nature Biotechnology 19, no. 7 (July 2001): 599–600. http://dx.doi.org/10.1038/90172.

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Thompson, Andrey. "Report heralds start of process of change." Nursing Standard 6, no. 12 (December 11, 1991): 8. http://dx.doi.org/10.7748/ns.6.12.8.s15.

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