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Journal articles on the topic 'Plan of Salvation'
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1
Patterson, Lloyd G. "Methodius of Olympus and the Plan of Salvation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 9, no. 2 (May 2000): 228–35. http://dx.doi.org/10.1177/106385120000900206.
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Walsh, Maureen L. "Re-imagining Redemption: Universal Salvation in the Theology of Julian of Norwich." Horizons 39, no. 2 (2012): 189–207. http://dx.doi.org/10.1017/s0360966900010677.
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ABSTRACTThe revelations Julian of Norwich received in 1373 provided her with unique insight that transformed her understanding of the Christian faith and prompted her to re-imagine traditional notions of sin, God's love, and salvation in new ways. Her re-interpretation of these doctrines causes great anxiety for Julian inasmuch as what she learned from her showings was at odds with church teachings, particularly her new understanding of God's plan of salvation for all humanity. I argue that Julian develops a theology of universal salvation characterized by an open understanding of who will participate in the salvation of Christ, and this openness places Julian in tenuous relationship with the church of her day. Ultimately, Julian's trust that “all will be well” allows her to push beyond the tension between her insight and church teachings, in effect challenging the official teaching of no salvation for those outside the church.
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Byrne, Brendan. "Universal Need of Salvation and Universal Salvation by Faith in the Letter to the Romans." Pacifica: Australasian Theological Studies 8, no. 2 (June 1995): 123–39. http://dx.doi.org/10.1177/1030570x9500800202.
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Paul asserts the universal need of the entire human race for the saving work of Jesus Christ as a counter to the universal ravages of sin upon the entire race, summed up in the figure of Adam. For Paul, human salvation is to take place in the wider context of a renewed and transformed world. In Romans, Paul claims the wide-ranging, boundary-breaking scope of the grace of God that comes in Christ. What God has done has - contrary to all expectation - broken the bounds of the community defined by the law of Moses. The “Gentile” stance of receptivity has become the norm - even if the original “insiders”, Israel, are still, as such, held within the plan of God. A special discussion of Rom 11:26, the salvation of “All Israel”, is included.
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Talbert, Charles H. "The Place of the Resurrection in the Theology of Luke." Interpretation: A Journal of Bible and Theology 46, no. 1 (January 1992): 19–30. http://dx.doi.org/10.1177/002096439204600103.
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According to Luke, the resurrection takes place according to divine plan and functions variously: to signal God's reversal of Jesus' rejection; to attest to Jesus' victory over death; to confirm Jesus as the mediator of salvation; to establish the Eucharist as the extension of table fellowship with Jesus; and to make mission possible.
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Schulmann, Robert. "Einstein at the Patent Office: Exile, Salvation, or Tactical Retreat?" Science in Context 6, no. 1 (1993): 17–24. http://dx.doi.org/10.1017/s0269889700001289.
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The ArgumentSoon after finishing his studies in 1900, Einstein makes a tactical retreat to the Patent Office in Bern where he develops a plan for returning to the academic fold. He is assisted in this by a central figure in the Zurich establishment, Alfred Kleiner, who grooms him for the return. More generally, I argue that Einstein's role in the emergence of theoretical physics as a discipline results from the interaction of two developments, one external and institutional, the other internal and personal. Certain institutional constraints influence Einstein's early academic career by providing a professional opportunity to which he can adjust his career plans. The existence of this professional context for Einstein's early work in physics plays a role in encouraging him to pursue the speculative work in physics that became his distinctive hallmark. The other side of the coin is that Einstein's personal legitimation as professor of theoretical physics in 1909 also confers legitimacy on his speculative research, which in turn infuses the term “theoretical physics” with new meaning. The key factor uniting Einstein's personal development with institutional opportunities is the special relationship that he enjoys with Kleiner, who serves as the focus of interactions between the external and internal developments described in the paper.
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Sun, Zexi (Jesse). "Translating the Christian Moral Message: Reading Liang Fa's Good Words to Admonish the Age in the Tradition of Morality Books." Studies in World Christianity 24, no. 2 (August 2018): 98–113. http://dx.doi.org/10.3366/swc.2018.0215.
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This paper seeks to interpret Good Words to Admonish the Age, the most important writing of the first Chinese Protestant pastor, Liang Fa (1789–1855), in its complex relations with the tradition of morality books (shan shu). By doing so, the paper attempts to show Liang's subversive adoption of an existing social and religious genre that enjoyed widespread acceptance at the time. While Liang affirms the significance of moral values, he also distinguishes those practices held by morality books as meritorious from actual moral uprightness. In contrast, moral good for Liang is a result of divine intervention (that is, salvation) and a Christian duty, thus transcending the conventional purpose of earthly reward or securing one's own fate for blessings. In crafting his Good Words, the morality-book tradition forms an essential point of contact that Liang appropriated and adapted for delivering his Christian message – a message that is also in competition with the conventional moral view of salvation. For Liang, these moral tenets, which he still holds dear after his conversion, now culminate in a theological knowledge of God and his salvation plan.
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Brighenti, Agenor. "O valor teologal da diferença. Pautas para uma leitura da Dominus Iesus." Revista Eclesiástica Brasileira 61, no. 242 (June 30, 2001): 275. http://dx.doi.org/10.29386/reb.v61i242.2101.
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O A. se propõe oferecer, neste estudo, algumas "pautas para uma leitura da Dominus Jesus", a partir "do valor teologal da diferença", em dois momentos. No primeiro, busca identificar "possíveis elementos para uma critica histórico-textual da Declaração quais sejam: o novo panorama æligioso, a nova teologia do pluralismo religioso, tendo a soteriologia agostiniana e a eclesiologia da Mystici corporis como teologia de fundo; no segundo, levanta "algumas questões teológicas oriundas da leitura do texto", apartir do estabelecimento de uma relação entre soteriologia agostiniana e soteriologia irineana. Trata-se de duas perspectivas teológicas distintas: a primeira enfoca a salvação desde o Plano da Redenção e a segunda desde o Plano da Criação; a primeira reporta-se à tradição agostiIliano-tomista; a segunda à tradição irineana-franciscana, levando a diferentes resultados.Abstract: The author’s objective in this paper is to put forward some "guidelines for a peading opominus lesus" based on the "theological value of the difference" in two moments. In thefirst moment, trying to identifr "possible elementsfor a historical-textual critique ofthe Declaration namely: the newreligious context, the new theology of religious pluralism, having as theological background the Augustinian doctrine of salvation and the Mystici comoris ecclesiology; in the second, posing "some theological questions that arise from the reading of the text". whilst attempting to establish a connection between the Augustinian and the Irinean soteriologies. We are dealing here with two difrent theological perspectives: the first focuses on salvation from the Redemption Plan and the second from the Creation Plan; the first goes back to the Augustinian-Thomist tradition; the second to the Irinean-Franciscan one, leading to diferent results.
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Lichtenstein, Alexander C. ""The Only Salvation People Had Was To Organize" or Quiescence on the Installment Plan?" Reviews in American History 25, no. 4 (1997): 653–58. http://dx.doi.org/10.1353/rah.1997.0138.
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Khodr, George. "The Mother of God, The Theotokos, And Her Role in God's Plan for our Salvation." Ecumenical Review 60, no. 1-2 (January 4, 2008): 29–34. http://dx.doi.org/10.1111/j.1758-6623.2008.tb00243.x.
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Van Den Toren, Benno. "The Relationship between Christ and the Spirit in a Christian Theology of Religions." Missiology: An International Review 40, no. 3 (July 2012): 263–80. http://dx.doi.org/10.1177/009182961204000304.
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This article explores the recent turn in the theology of religions, visible in diverse quarters, to pneumatology as a way to foster a greater openness to the work of God the Holy Spirit in non-Christian religions. It gives particular attention to the work of Jacques Dupuis (Roman Catholic), George Khodr (Orthodox) and Clark Pinnock (Evangelical Protestant). It argues that recognition of the work of the Holy Spirit allows for an exploration of a variegated activity of God outside the boundaries of the church that cannot be reduced to his presence as Creator or as non-incarnate Word. It, therefore, also allows for dialogue in which commitment to God's supreme revelation in Christ can be combined with an openness to learn from other religious traditions. It does at the same time point to the need to frame the attention for the wider work of the Spirit in the context of the one plan of salvation of the triune God such as not to separate the “two hands of God.” It argues that the work of the Spirit outside the boundaries of the church remains directed to the eschatological salvation inaugurated by Christ and, therefore, also to the church as the “first fruits” of the eschaton and as the community where this salvation is proclaimed and embraced.
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Wall, Robert W. "Waiting on the Holy Spirit (Acts 1.4): Extending a Metaphor to Biblical Interpretation." Journal of Pentecostal Theology 22, no. 1 (2013): 37–53. http://dx.doi.org/10.1163/17455251-02201007.
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This article seeks to extend the Pentecostal practice of ‘waiting on the Holy Spirit’ to biblical interpretation: to wait on the Spirit is to await the filling of the Spirit to illumine Scripture’s witness to God’s plan of salvation in a way impossible otherwise. Support for this idea is retrieved from a study of the risen Jesus’ parting instruction for his apostles to await the Spirit’s baptism in Jerusalem (Acts 1.4), which considers Luke’s narration of this event in its compositional and canonical settings.
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Celarc, Matjaž. "Christ as the Goal of the Law (Rom 10,4). Christ as the Converging Point in the History of Salvation." Bogoslovni vestnik 79, no. 2 (2019): 441–56. http://dx.doi.org/10.34291/bv2019/02/celarc.
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The article attempts to present Paul’s argument in the Letter to the Romans that Christ is the goal of the Law and the culmination of all Israel’s expectations, as suggested by the propositio Rom 10,4. The article highlights Paul’s thought that Judaism and Christianity are not at odds but are part of God’s plan that leads to Christ from the Law. The author uses the approaches of rhetorical analysis and intertextual reading. An analysis of structure, vocabulary and subject matter shows how all Paul’s thought supports the idea of the continuity of the salvation history of Christ. Not less crucial is the intertextual approach, which shows how Paul bases his thought on the Old Testament parallels tied to the theme of the covenant that characterizes deuteronomistic and prophetic thought. The article points to an additional historical literary parallel to Luke, who presents Christ in the Apostolic Works as the fulfilment of Messianic expectations. The article shows how Paul invites his contemporaries and today’s readers to discover in Christ the key to the history of salvation.
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P. Sahardjo, Hadi. "Refleksi Terhadap Undangan Allah ke dalam Perjamuan Besar dan Tipikal Respons Manusia (Lukas 14:15-24)." TE DEUM (Jurnal Teologi dan Pengembangan Pelayanan) 4, no. 2 (April 12, 2021): 151–62. http://dx.doi.org/10.51828/td.v4i2.60.
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Through this parable, we can learn about God’s plan about men. His invitation couldn’t be rejected. God’s grace is still abundantly poured on us. But if someone reject it, he/she must give the responsibility to God. The parable symbolizes and represents: the salvation offered to the Jews and their rejection of the Saviour (the first call); indicate the Gentile sinners and harlots who warmly welcomed the Son of God and pressed eagerly into His Kingdom (the second call); and the third call represents the wanderers of outlying Gentile world, the world’s “broken earthenware,” upon whom moral compulsion has to be used. God’s grace always widely opened to everyone, it depend on how we respond on it. We are sure that this parable point to the Kingdom of God and His saving plan upon men and how must we respond it.
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Brownlee, Victoria. "Literal and Spiritual Births: Mary as Mother in Seventeenth-Century Women’s Writing." Renaissance Quarterly 68, no. 4 (2015): 1297–326. http://dx.doi.org/10.1086/685127.
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AbstractMindful of the complex position of Christ’s mother, Mary, in post-Reformation Europe, this article examines how two women writers read Mary’s fleshly relationship with Christ. Reading the Bible typologically, Aemilia Lanyer and Dorothy Leigh determine that Mary’s material labor has spiritual consequences, because, in delivering Christ, she delivers God’s plan for salvation and inaugurates the new covenant. But, interpreting Marian maternity in this way, Lanyer’sSalve Deus Rex Judaeorumand Leigh’sThe Mothers Blessingalso suggest that the new covenant initiates a form of maternity that has sustained spiritual resonance for all women and has profound implications for the female writer.
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Thornhill, John. "A Wholesome Agnosticism and Christianity's Coming Dialogue with the World Religions." Pacifica: Australasian Theological Studies 6, no. 3 (October 1993): 265–77. http://dx.doi.org/10.1177/1030570x9300600302.
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This article argues that the cultural transformation of our times, and the world-community it is bringing into being, compel Christian thought to re-assess the “exclusivist” position which has made genuine dialogue with non-Christian religions almost impossible. It is suggested that the two basic axioms of Christian faith (affirming the unique status of Christ in the plan of God and the universality of the salvation which he has brought) can retain their absolute character without impeding a dialogue in which Christians have much to learn from other religious traditions. This will mean that the healthy agnosticism demanded by Christian faith itself is to be taken seriously.
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Mihoc, Daniel. "The Works and the Mystery of Salvation in the Book of Revelation. A New Contribution to an Old Polemic." Review of Ecumenical Studies Sibiu 9, no. 3 (December 1, 2017): 426–44. http://dx.doi.org/10.1515/ress-2017-0029.
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Abstract Five hundred years ago, in troubling theological and spiritual developments of the Roman Church, Martin Luther critically approached its teaching about the soteriological value of works. The result of his inquiry was the famous sola fide doctrine. However he did not ignore the issue of works and tried repeatedly to explain their relationship with the faith. But, unfortunately, he did not consider the important contributions of the Epistle of St James and of St John’s Revelation. In the introduction to the Apocalypse he expressed the possibility that he was missing “more than one thing in this book”. His intuition was right. The book of Revelation conceals many mysteries, but first of all that of salvation. It speaks a lot about Christ and His salvific work, but also about the works of the faithful. In fact, the mystery of salvation is closely related to works. They play a crucial role in the preparation of the wedding of the Lamb with His bride. The accomplishment of God’s plan depends on them. The judgment will be done according to the works. Therefore, a lot of onceignored things stand before us. Have they the potential to bring more light on the much-disputed relationship between faith and works?
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Krysowski, Olaf. "The visions of global salvation in Juliusz Słowacki’s messianic thought and the philosophical works of Teilhard de Chardin." Świat i Słowo 35, no. 2 (November 26, 2020): 16–39. http://dx.doi.org/10.5604/01.3001.0014.5462.
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Juliusz Słowacki and Teilhard de Chardin did not have much in common. The former was a Polish poet who wrote in the first half of the 19th century using a literary-pictorial style. The latter, on the other hand, was a French philosopher working in the first half of the 20th century using a scientific and intellectual style. In spite of these differences, one may get the impression that they both followed the same goal: to learn and explain the principles of the development of the world, from its origin to its end, from Alpha to Omega. This aspiration was accompanied by a belief (in Słowacki’s case, a messianic one) that the progress of existence leads to salvation and takes place according to a certain plan. One of the main mecha- nisms of this plan is the process of lifting the consciousness through the evolution of various biological forms towards its final shape – unity with God who is both a person and the absolute which encompasses all of the creation. Although the poet and the philosopher used different communication codes, their works share a common vision of evolution as a transition from an unconscious, dispersed exist- ence to a united being in which the spirit, the knowledge and the mind can achieve a “global”, yet personalized level.
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Stawoska-Jundziłł, Bożena. "Rodzina a wiara w Passio ss. Perpetuae et Felicitatis." Vox Patrum 67 (December 16, 2018): 555–72. http://dx.doi.org/10.31743/vp.3415.
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This article concerns about family thread in description of Perpetuae’s martyrdom in 3rd century Carthage. It describes Perpetuae’s family structure, family form upper strata of Roman Africa society, but not from aristocracy. The main function has father but almost equal in prestige is his daughter – Perpetua. Her husband was not mention text did not mention, except from the fact of being a father. Similar faint role have two living brothers. Story focus more on the youngest dead brother, that died in torment from deceased. Author suggest that Perpetua form unknown reason have advantage in prestige above her pagan father, implements, from her martyrdom, plan for salvation all of her family. This “altruistic” plan is to shorten posthumous torments for not baptise brother and to end members of family dilemma, torn between new religion and tradition. It makes Perpetua, a heroic person, that sacrifice upbringing of her child for the sake of rest family. This text’s meaning is rather exceptional for the early Christian literature and it definitely exclude authorship from Tertullian because of his view on women.
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Sitorus, Gideon Hasiholan. "Pemilihan dan Perjanjian Bangsa Israel Sebagai Hamba Tuhan (Tinjauan Teologis – Diakronis Kitab Deutro Yesaya dan Implementasinya Untuk Kehidupan Kristen Saat Ini)." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 19, no. 1 (March 31, 2021): 152–64. http://dx.doi.org/10.46965/ja.v19i1.574.
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AbstrakDalam terlaksananya rancangan penebusan guna keselamatan, Allah melakukan pemilihan berdasarkan kedaulatan-Nya. Maka disini pemilihan bertujuan untuk suatu penyelamatan yang meliputi seluruh sejarah manusia. Sebagai bagian dari sejarah itulah Allah melakukan pemilihan satu bangsa yaitu Bangsa Israel. Inilah yang menjadi dasar bagi penulis akan apa yang menjadi konsep dari pemilihan Bangsa Israel dan seperti apa bentuk perjanjian Allah kepada Bangsa Israel. Karena dalam pemilihan hadir perjanjian sebagai perealisasian dari tujuan pemilihan tersebut. Inilah yang menjadi fokus penulis dalam pemilihan dan perjanjian Allah terhadap Bangsa Israel, karena Perjanjian Lama berfokus pada umat Allah sebagai penerima penyataan-Nya.Kata kunci : pemilihan, perjanjian, Israel, hamba Tuhan, teologis, diakronis Abstract In the implementation of the redemption plan for salvation, God makes election based on His sovereignty. So here the election aims for a salvation which covers the whole of human history. It is as part of this history that God chose one nation, namely the nation of Israel. This is the basis for the author of what the concept of the election of the Israelites will be and what God's covenant of Israel will look like. Because in the election there was an agreement as the realization of the election objective. This is what the author focused on in God's election and covenant to the Nation of Israel, because the Old Testament focuses on God's people as recipients of His revelation.Keywords: election, covenant, Israel, servant of God, theological, diachronic
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Evlampiev, I. I. "“Crime and Punishment”: A Mystical Novel about Saving the World through the Love of Jesus Christ and Sophia." Solov’evskie issledovaniya, no. 4 (December 15, 2020): 136–50. http://dx.doi.org/10.17588/2076-9210.2020.4.136-150.
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This article is a continuation of the interpretation of F.M. Dostoevsky’s novel “Crime and Punishment”. A detailed analysis of the central episode of the novel, Raskolnikov's visit to Sonya Marmeladova, Is here offered, and, as a result, many hidden allusions to the story of Jesus Christ are revealed. Attention is drawn to the dual meaning of Raskolnikov's statements about the need to gain power over the world: this is either material power, based on the laws of the evil world (in imitation of Napoleon), or spiritual power, canceling the laws of the world (in imitation of Christ), which includes serving people and accepting suffering for everyone. It is proved that all the mysterious and incomprehensible details of the narration receive a natural explanation when the Gnostic myth of the salvation of the world through the love union (sizigiya) of Jesus Christ and Sophia is put at the basis of the symbolic plan of the novel. This connection takes place in the epilogue of the novel, where the symbolic plan completely prevails over the realistic, which allows to explain the change in the style of the narrative, which was paid attention to by many researchers.
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Faraoanu, Iulian. "The Specific of the Concept of Truth in the Scripture." International Letters of Social and Humanistic Sciences 58 (September 2015): 75–82. http://dx.doi.org/10.18052/www.scipress.com/ilshs.58.75.
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The theme of this work is represented by the truth’s concept in the Bible. By means of the pages of the Sacred Scripture, God, Truth par excellence, conveys the truth on him and on his plan of salvation. The theme on the truth in the Bible has been debated starting from the age of Enlightenment. Even nowadays, people are trying to identify solutions to the sensitive issues of historical accuracy and truth. The following pages are aimed at presenting certain aspects on the theme represented by the truth in the Bible, as well as the solutions to find such truth. Following a series of general aspects, the indications in Dei Verbum, we focus on the example of truth as reflected in the Gospel. The work ends with conclusions and the presentation of the way to identify the truth God wants to convey to us.
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Boyle, Marjorie O’Rourke. "The beginning of chaos for Genesis." Journal for the Study of the Old Testament 43, no. 4 (June 2019): 588–606. http://dx.doi.org/10.1177/0309089218778594.
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This article researches and analyzes the complex and controversial origins of Hermann Gunkel’s influential idea of chaos in Gen 1.2. It identifies his declared source, context, usage, and rationale. It then documents the undeclared but important philological, philosophical, and theological history of chaos. It identifies Gunkel’s thesis of an uncreated chaos as his tacit rejection of Martin Luther’s theology of a created chaos. It details the relevant classical philology and Christian theology involved in Luther’s apologetics against Aristotle’s eternal universe and for Plato’s created universe. It discovers Gunkel’s unacknowledged citation of Plato’s Timaeus as paradigmatic for his own exegesis of Genesis 1 as ‘order from disorder’. It discloses the underlying confrontation of Gunkel’s inclusive religio-historical method with Luther’s theological exclusion of the ancient pagans and their texts from the divine plan of salvation. It invites a more historically informed reevaluation of chaos in Gen 1.2.
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McPartlan, Paul. "The Church – Towards a Common Vision: A Roman Catholic Response." Ecclesiology 12, no. 3 (October 13, 2016): 298–315. http://dx.doi.org/10.1163/17455316-01203004.
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The article offers a Roman Catholic response to the Faith and Order convergence text, The Church – Towards a Common Vision (2013). It considers that the text is greatly to be welcomed. The document broadly reflects the ecclesiological understanding of the Roman Catholic Church, particularly with regard to the Church as participating in trinitarian communion, as essentially missionary, as sign and servant (sacrament) of God’s transformational plan of salvation, as existing at three levels, local, regional and universal, at each of which both synodality and primacy are needed, and as committed to the promotion of justice and peace. However, its understanding of ordained ministry, and of the visible structures of the Church, is still weak. The document outlines a Church which, while there is ecumenical agreement regarding many of its elements, is still not firmly held together for its effective existence in the world by a clear structure of ministry.
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Chia, Philip Suciadi, and Juanda Juanda. "An Exegesis Paper On Ignatius To Ephesians 18-19." Journal Kerugma 3, no. 2 (October 23, 2020): 33–41. http://dx.doi.org/10.33856/kerugma.v3i2.204.
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There are 7 letters written by Ignatius from Antioch, while traveling to Rome. One of them is the church at Ephesus which consists of 21 chapters. In this letter, Ignatius urges these Christians to be in unity with their bishop, because the Docetists were denying the true humanity of Christ. We also find here the unique emphasis on Jesus Christ as the one physician and the Eucharist as ‘the medicine of immortality’. Furthermore, by insisting on the virgin birth to explain Jesus’ existence as the Christ, Ignatius makes a vigorous anti-docetic statement.
In this exegetical study, the writer will specifically examine only chapters 18-19, to find the meaning of the writing of these two chapters, which are related to suffering through self-sacrifice. Ignatius speaks in self-deprecating terms as he gives his life as a self-offering. By the world, he is regarded as a criminal but in God’s plan of salvation (oikonomia) his sufferings benefit the church. Ignatius merely makes this more explicit with his remark that what God had prepared ‘had its beginning’. He probably would have gone on to stress the passion as the culmination of God’s plan, though he was also conscious of the fact that Satan’s power had not even yet been completely destroyed.
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Stavchenko, S. V. "Crisis consultations as a component of political management." Науково-теоретичний альманах "Грані" 21, no. 7 (August 17, 2018): 24–30. http://dx.doi.org/10.15421/171890.
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It is determined that crisis consultations represent a set of measures aimed at stabilizing the situation of a particular subject, solving a set of problems associated with the maximum increase in the efficiency of the activity. The following types of crisis consultations are singled out: direct consultations of managers; implementation of advisory activities (consultations on emerging problems, diagnosis of the organization, definition of a crisis strategy, development of a plan of measures for crisis prevention, risk assessment and follow-up of its implementation, support of the organization during the implementation of the plan for crisis prevention, development of preventive measures in relation to avoidance of crisis phenomena); crisis reflexive games (training of managers and staff); case study review; use of benchmarking methods. The role of crisis analysis in conducting crisis consultations has been determined. It was emphasized that crisis analysis enables to prevent and plan possible crisis situations, ways of their neutralization and overcoming with minimal expenses for the organization. The role functions of crisis advisers are determined. The stages of crisis management (according to R. Heath) are revealed: prevention – prevention of crisis risks, analysis of losses for business; readiness – awareness of the probability of crises, staff training; salvation – drawing up plans, preventing consequences; recovery – recovery of effective production, assessment of the crisis. The types of crisis management are distinguished: preventive, aimed at analyzing the indicators of the crisis and identifying its causes and factors for timely prevention or minimization of possible crisis processes; an anticipatory, the essence of which is to develop goals and objectives for leadership in order to prevent crisis phenomena. A demarcation of crisis management and risk management has been conducted: if crisis management is primarily a process of responding to already existing serious threats to one or another organization or to events that have already occurred, risk management is associated with the process of identifying certain risks mainly for future activities organization, as well as the appropriate acceptance of these risks or their elimination.
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Kristanto, David. "Is the Creation under Destruction?: Abraham Kuyper and Herman Bavinck on New Creation." Veritas: Jurnal Teologi dan Pelayanan 19, no. 2 (November 28, 2020): 189–200. http://dx.doi.org/10.36421/veritas.v19i2.394.
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Perhaps there is no better time to reflect on the new creation than now, amid the Covid-19 pandemic. All aspects of human life are being impacted by the pandemic, not to mention the danger of death that it generates. This critical situation brings out legitimate questions to the current state of the world (or creation): whether it is perishing, being abandoned by God, or whether God is punishing the world into destruction due to its abundance of sin. Attempting to answer those questions, the author will argue alongside Kuyper and Bavinck that God would never abandon nor destroy his creation. Even though corrupted by sin, God has no intention to destroy the creation; instead, he intends to restore it according to his original plan. God’s intention is not just to redeem the elect but to redeem the whole creation, and that complete redemption will find its fulfillment in the new creation. Such a reflection would encourage the Christian proclamation that God’s salvation extends to all creation.
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Anna, Timothy E. "The Rule of Agustín de Iturbide: A Reappraisal." Journal of Latin American Studies 17, no. 1 (May 1985): 79–110. http://dx.doi.org/10.1017/s0022216x00009202.
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After a struggle of eleven years, and the loss, according to the conservative estimate of Carlos María de Bustamante, of 2000,0000 lives, Mexico awoke in September 1821 an independent nation. For months before the culmination of independence there was no doubt who would rule the nation – that is, who was the de facto chief of state, at least for the moment. Agustin de Iturbide, author of the Plan of Iguala, conceiver of the idea of the Three Guarantees that united all factions in favor of independence, chief of the Army of the Three Guarantees, signatory on Mexico's part of the Treaties of Cordoba that granted independence de jure (in Mexico's view), was the undisputed leader. Incorruptible, invincible, wise, Christian, the consummate politician, the salvation of the Church, the Protector of Spaniards in Mexico, the Hero of Iguala, the Liberator, the Father of the Nation, Iturbide had broken the yoke of the Lion of Castile. Mexicans, of all political persuasions, rallied around the demigod in a euphoria of rejoicing and hope that has no equal in the history of the country.
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Chae, Moon Kwon. "Theological Reflections on the Oracles against the Nations." Horizons in Biblical Theology 37, no. 2 (October 1, 2015): 158–69. http://dx.doi.org/10.1163/18712207-12341305.
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This paper illuminates the positive theological value of the oracles against the nations (oans) in the Old Testament. Tracing the historical development of the oan tradition, I propose that the oan tradition originated in a war or a cultic setting and went through three stages of transformation: first, the shift from salvation oracles for Israel to oracles against Israel by the 8th century prophets Amos and Isaiah: second, the shift from a realistic depiction of enemies to a more cosmic depiction of them during the exilic period: third, the inclusion of the nations into the future restoration in the postexilic period. The trajectory of the development of the oan tradition shows how Israel’s self-understanding and attitude toward foreign nations changed with a strong emphasis on Yahweh’s kingship. The emphasis on Yahweh’s kingship over Israel’s special status provides a ground for the inclusion of foreign nations into Yahweh’s plan. By prioritizing Yahweh’s kingship, his people can avoid the danger of self-elevation and embrace the other people into the community.
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Saeed, Dr Muzammil, and Maria Naeem. "Sufism in South Punjab, Pakistan: From kingdom to democracy." Journal of Peace, Development & Communication me 05, issue 2 (June 30, 2021): 132–42. http://dx.doi.org/10.36968/jpdc-v05-i02-12.
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Sufism, the spiritual facet of Islam, emerged in the very early days of Islam as a self-awareness practice and to keep distance from kingship. However, this institution prospered in the times of Muslim rulers and Kings and provided a concrete foundation to seekers for spiritual knowledge and intellectual debate. Sufism in South Punjab also has an impressive history of religious, spiritual, social, and political achievements during Muslim dynasties. Though, a shift in the governing system, from kingdom to democracy has altered the functions of spiritual institutions from inner purification to divine plan of salvation around the globe. The dramatic convergence of new lines is obvious in Sufi institutions as well; the amalgamation of spiritual teachings and exercises with the propagation of spiritual doctrine and social development. This paper examined the development of Sufism in South Punjab of Pakistan and found a significant shift in Sufi philosophy and the prioritized functions of Sufi institutions with the change of governing system, from spiritual achievements to social well-being and political authority.
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Peponi, Angeliki, and Paulo Morgado. "Transition to Smart and Regenerative Urban Places (SRUP): Contributions to a New Conceptual Framework." Land 10, no. 1 (December 22, 2020): 2. http://dx.doi.org/10.3390/land10010002.
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Modern urbanism is called to face current challenges ranging from intensive demographic growth, economic and social stagnation to resources salvation and climate changes. Under the broader scope of sustainability, we argue that the transition to a holistic perspective of smart and regenerative planning and design is the way to face and yet to prevent these urban challenges. In doing so, we adopt systematic thinking to study the complexity of urban metabolisms at an urban place scale, emphasizing the ongoing coevolution of social-cultural-technological and ecological processes. Focusing on urban places, we give a city or region the sense of a place of stability, security, cultural and social interactions, and a sense of uniqueness. We plan and design innovative urban places that improve the environment and the quality of urban life, able to adapt and mitigate climate changes and natural hazards, leverage community spirit, and power a green-based economy. Designing the conceptual framework of smart and regenerative urban places we contribute to the field of modern urban studies helping practitioners, policymakers, and decision-makers to vision and adopt more environmental-friendly policies and actions using a user-centered approach.
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Alami, Reza, Farzad Emamian, Seyed Nima Karimi, Seyed Sadegh Mousavi Takami, and Mahdi Rezaei. "The Importance and Necessity of Paying Attention to Law and Legalism in Social Areas from the Perspective of the Holy Quran." International Journal of Culture and History 3, no. 1 (April 21, 2016): 1. http://dx.doi.org/10.5296/ijch.v3i1.8639.
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<p>Social life is an inevitable necessity for human beings and order, security and justice is required for social life. In this regard, everything that can be effective social life of for human beings should be seriously considered. Law is among these phenomena that people can benefit from social life in its light in addition to benefiting from their natural rights. Therefore, it can be said that the strength and cohesion of any society is paying attention to the law and obeying it. Obviously, this religion in order to convey its purpose should have a plan for them. Therefore, God, as the drafter of this religion sent the Quran to people which is full of solutions and values and a better life for them. In Islam and Quran, the condition of salvation and happiness of a society depends on adherence to God's laws and regulations in all facets and social arenas. The results of this study show that in the shadow of respecting law and order the possibility of planning, implementing and guiding in human society is done. A society can only be lawful by fulfilling God's commandments in Quran.</p>
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Monfrinotti, Matteo. "Il Dio Creatore nelle testimonianze esamerali di Teofilo di Antiochia e Clemente di Alessandria." Augustinianum 58, no. 1 (2018): 7–44. http://dx.doi.org/10.5840/agstm20185811.
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Early Christian authors were challenged by the impenetrable question of the origin of the world, but persevered in tracing the creation of the universe back to the one and only God. Part of their response was to defend the truth of God, the Father and Creator by meditating and commenting on the biblical account of the six days of creation. The commentaries on the Hexameron which we have are by Theophilus of Antioch and Clement of Alexandria. Theophilus, author of the oldest commentary on Genesis 1:1-25, pursues a primarily apologetic aim in favour of Christian monotheism and of faith in God who, through his Logos, is the Creator of all things; Clement, through statements scattered throughout his works, confirms in opposition to Gnostic-Marcionite ditheism that God the Father, working through the Logos, created the universe according to a plan of salvation whose fulfillment will be redemption at the end of time. Exegesis is combined with theology and – on the basis of a philosophical substratum which also includes predominantly Judaic traditions – translates into principles which will later open the way to protological reflection.
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Ramage, Matthew J. "Ratzinger on Evolution and Evil: A Christological and Mariological Answer to the Problem of Suffering and Death in Creation." Religions 12, no. 8 (July 28, 2021): 583. http://dx.doi.org/10.3390/rel12080583.
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This article argues that a compelling way to address the presence of suffering and death across evolutionary history lies in the thought of Joseph Ratzinger/Pope Benedict XVI. By situating human evolution within the broader divine plan for man’s salvation through the cross of Jesus, Ratzinger is able to show that the presence of natural evils in this world is not incompatible with God’s goodness but on the contrary is an eminent means by which the love of God is made manifest. Exploring Christ’s kenosis and the sinless suffering of the Blessed Virgin, it is argued that suffering properly embraced is the raw material for love and thus essential for true human flourishing in this life. The real problem for man, it is contended, is not having to suffer and die, but how to suffer and die well. Finally, it is suggested that the full Christian answer to the problem of suffering connected with evolution nevertheless lies in the eschatogical hope for a new heaven and new earth, where man—and all creation with him—will undergo a definitive “evolutionary leap” of “transubstantiation” in Christ.
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Boyer, Paul. "Two Centuries of Christianity in America: An Overview." Church History 70, no. 3 (September 2001): 544–56. http://dx.doi.org/10.2307/3654501.
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While the year 2000 did not prove to be the eschatological blockbuster that some of our bolder Bible prophecy popularizers anticipated, nor the year when all our computers melted down, as some Y2K alarmists predicted, it did provoke some historians to step back from their usual topics of inquiry to attempt to sum up in a broad overview fashion some of the major developments in the century just past. A spate of books like Harvard Sitkoff's edited collection of essays, Perspectives on Modern America, with its subtitle, “Making Sense of the Twentieth Century,” were the result. In that spirit, as 2000 approached, I undertook an even more presumptuous venture: a brief overview of not one but two centuries of Christianity in America, from 1800 to the present, as a kind of outline sketch for a hypothetical book on the subject. The result is this essay. Once I had embarked on such a potentially foolhardy project, the practical question remained: What meaningful generalizations about two centuries of American Christianity could one offer in a relatively short space such as that provided by Church History's “Perspectives” feature? Still, Cotton Mather once boasted that he had boiled down the entire plan of salvation onto a single piece of paper, so from that perspective, five thousand or so words seemed ample indeed.
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Denny Firmanto, Antonius. "Jürgen Moltmann: Persahabatan Sebagai Antisipasi Kepenuhan Harapan." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 275–93. http://dx.doi.org/10.35312/serifilsafat.v30i29.3.
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Jürgen Moltmann’s theology of hope enacts the idea of hope as the foundation of friendship. Those who want to live in a friendship should be open to each other, acknowledging that misapprehension and misunderstanding are possible in a friendship journey. To achieve the value of salvation in experiencing friendship, one needs to have the courage to turn or direct his/her vision to the experience of God. God Himself has experienced that His logging to reach man and have good relationship with His people is obstructed by man’s stubbornness to refuse His love. Jesus’ passion and death is the peak of man’s refusal to God’s plan of love. Similarly, the faithful is able to open his/her heart and direct his/her vision to his/her friends only. The openness of one’s heart has the character of inviting and waiting until the right time his/her friends have the courage to open themselves in a salvaging relationship. Until the time comes, for the faithful, the friendship with God is comforting and supporting in every failure and rejection. The task of every Christian is to facilitate and mend the relationship. Moltmannian’s hope shows that the relationship between God, the Eschatology, and hope, is manifested in a commitment to inclusivity; the ministry to those in need, environment concern, and faithfulness to those who are poor and marginalized.
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McKenna, Mary Frances. "The Female Line in the Bible. Ratzinger’s Deepening of the Church’s Understanding of Tradition and Mary." Religions 11, no. 6 (June 23, 2020): 310. http://dx.doi.org/10.3390/rel11060310.
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This paper explores the female line in the Bible that Joseph Ratzinger identifies as running in parallel to, and being indispensable for, the male line in the Bible. This female line expands the understanding of Salvation History as described by Dei Verbum so that it runs not just from Adam through to Jesus, but also from Adam and Eve to Mary and Jesus, the final Adam. Ratzinger’s female line demonstrates that women are at the heart of God’s plan for humanity. I illustrate that this line is evident when Ratzinger’s method of biblical interpretation is applied to the women of Scripture. Its full potential comes into view through Ratzinger’s development of the Christian notion of person: Person as revealed by Jesus Christ is relatedness without reserve with God and is fully applicable to the human being through Christ. I argue that together, the male and female lines in the Bible form the human line in the Bible, in which the male line represents “the humanity”, every human being, while the female line represents the communal aspect of humanity. Moreover, I contend that Christianity’s notion of mother in relation to God (as Father, Son and Holy Spirit) should be understood through Mary’s response at the Annunciation. Mother in relation to God is to be understood through the Incarnation when Mary, as person, lived her life wholly in relation with and for God.
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Bralewski, Sławomir. "Was Constantine the Great Aware of the Constantinian Shift?" Studia Ceranea 9 (December 30, 2019): 157–69. http://dx.doi.org/10.18778/2084-140x.09.09.
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In this article, I try to answer the following question: was Constantine himself aware of the revolution that he was carrying out? Did he realise that his actions were going to change the course of the history of the Empire? An analysis of sources seems to indicate that emperor Constantine the Great saw in his reign a fundamental change not only in the history of the Imperium Romanum, but also of the entire world. He believed that this change had an eschatological dimension. Constantine’s reign, at least in its propagandist framing, was to be the turning point in the fight against evil. It appears that the ruler was fully aware that by putting an end to the persecutions of Christians he was restoring universal peace. Thus, the shift with which he is associated amounted, on the one hand, to restoring the pax Christiana and the beginning of the Kingdom of God on earth, and on the other to eliminating evil from the world. Therefore, Constantine, in believing that he had become God’s tool for fighting evil, must have also been convinced that he played an incredibly important role in God’s plan of salvation; especially since the Kingdom of God, apparently realised on earth through Constantine’s military victories, was to only finally prevail when evil and death had been defeated forever.
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Degórski, Bazyli. "Il mistero dell’incarnazione nel commento al “Simbolo Apostolico” di san Quodvultdeus di Cartagine." Vox Patrum 64 (December 15, 2015): 119–30. http://dx.doi.org/10.31743/vp.3708.
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The first Commentaries to the “Apostolic Symbol”, written in a quite simple language, spread about the IV century among the Latin Churches, which were accustomed to use professions of faith reproducing the “Roman Symbol”, a model for the textus receptus of the “Symbol” so called “of the Apostles”, an excellent summary of the revealed truths. St. Quodvultdeus of Carthage, in his Sermones de Symbolo, comments the first article of the “Apostolic Symbol” by affirming that it contains the whole faith in the Trinity and the plan of salvation. In commenting the second article, St. Quodvultdeus of Carthage explains how the Incarnate Son is the Messiah announced by the prophets of the Old Testament. Such Incarnation constitutes the second birth of the Word of God after that from the Father without any participation from a mother. He further highlights the great dignity of Mary, playing a quite active role in the work of the Incarnation by giving birth to her Creator. The coming of the Son of God into the world was carried out in a miraculous way, by the work of the Holy Spirit and without the participation of man. For this reason Mary remains virgin and the true Son of God becomes a true man, while still remaining equal to the Father in his divinity. By assuming the human nature in the Incarnation, the Son of God took on Himself all that constitutes a true human being: the soul and the body, already redeemed and sanctified in the very moment of the Incarnation.
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Mokhov, A. S., and K. R. Kapsalykova. "Role of S. V. Korolenko in Evacuation of the Poltava Literary and Memorial Museum of V. G. Korolenko to Sverdlovsk in 1941." Nauchnyi dialog 1, no. 10 (October 31, 2020): 368–83. http://dx.doi.org/10.24224/2227-1295-2020-10-368-383.
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The article is devoted to the problem of the evacuation of cultural values during the Great Patriotic War. The relevance of the research is due to the fact that in historiography insufficient attention is paid to the salvation of the treasures of provincial museums in 1941—1942. The question is raised about the lack of a unified plan for the evacuation of museum collections from the western regions of the USSR in the initial period of the war. The novelty of the research is in the introduction into scientific circulation of a unique document — a report on the evacuation of the literary and memorial museum of V. G. Korolenko from Poltava to Sverdlovsk. The question of the history of the creation of the museum and its work in the pre-war period is considered. The authors dwell on the history of the creation of literary and memorial museums in the USSR in the 1920s-1930s. The composition of the archive of V.G.Korolenko is characterized. It is shown that the graduates of the higher female Bestuzhev courses played a significant role in this process. Particular attention is paid to the activities of the museum director, the writer’s eldest daughter, Sofya Vladimirovna Korolenko. It has been proven that she is credited with saving the museum collection from the front line. According to the authors, the history of the evacuation of cultural property during the war is a poorly studied issue, the solution of which depends on the publication of sources.
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Pahiria, O. "THE UKRAINIAN QUESTION IN THE FOREIGN POLICY OF THE SECOND CZECHO-SLOVAK REPUBLIC AT THE TURN OF 1938-1939." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 145 (2020): 62–69. http://dx.doi.org/10.17721/1728-2640.2020.145.11.
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The article examines the place and the role of the Ukrainian question in the foreign policy of the Second Czecho-Slovak republic during the post-Munich period. The emergence of this question on the Czechoslovak diplomacy agenda in 1938-1939 was associated with the formation of autonomous Subcarpathian Ruthenia/Carpatho-Ukraine in the republic’s east, as well as with the active debate in international circles concerning Germany’s aggressive plans in Eastern Europe with the use of the Ukrainian card. Based on unknown documents from the Czechoslovak Ministry of Foreign Affairs’ archives, the article analyses Prague’s attitude towards prospects of the formation of a “Great Ukraine” on the platform of Carpatho-Ukraine. Czechoslovakian government’s position in the Ukrainian question was ambiguous and was shaped by several international factors: 1) Germany’s policy that used the Ukrainian question as a “bargaining chip” in its diplomacy; 2) the aspirations of Poland and Hungary to establish a common frontier in the Carpathians; 3) the position of Romania as Czecho-Slovakia’s key ally, which until some point was strategically interested in retaining the land corridor with Prague through Subcarpathian Ruthenia; 4) the “appeasement policy” of the West, which sought to divert Hitler’s aggression to the East with the use of the Ukrainian card. If earlier Prague looked with suspicion at the Ukrainian question as a certain threat to its territorial integrity due to the factor of Subcarpathian Ruthenia, in 1939 it perceived the Ukrainian card as a possible salvation for Czecho-Slovakia itself. At the beginning of 1939, Czernin Palace developed a few projects which suggested to use the Ukrainian question for the sake of saving the republic. This plan was backed by certain circles of British diplomacy, who had the interest to direct Germany to the East, towards Ukraine’s natural resources. Unfortunately, this period was too short to produce any long-term strategies of Prague on the Ukrainian question. Eventually, Hitler decided to deliver a different verdict to the fate of Carpatho-Ukraine by having passed it to Hungary.
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Zgraja, Brunon. "Symbolika księżyca w Enarrationes in psalmos św. Augustyna." Vox Patrum 69 (December 16, 2018): 735–53. http://dx.doi.org/10.31743/vp.3284.
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The present article proves that Augustine, explaining in Enarrationes in Psalmos the texts of Psalms, does not treat references occurig in them, to the moon merely as a part of the descriptions of beauty of the created world, but tries to perceive in it a hidden meaning, the disclosure of which serves the interpreation of different theological questions. For the bishop of Hippo, the moon is a metaphor of God the Creator, of Christ, of the Church and of the human being. With reference to God the Creator, the moon is to remind Christians, that God creating everything as being good and beautiful, He himself is the Good and the Beauty. Furthermore, the motive of the moon is to point to God’s self-sufficiency, his freedom and independence. The moon as metaphor of Christ, in turn, allows to perceive in Him the true God who, through the event of Incarnation, revealed to the human being the eternal plan of salvation. The ecclesiological dimension of the symbolism of the moon, however, introduces the concept of the beginnings of the Church, points out to its persecutions and to the presence of sinful people in it. What’s more, the moon-Church is the mystical Body of Christ and Christi s its Head. It is, furthermore, a Glorious Church that will be reigning with Christ for ever. Through the antropological dimension of the figure of the moon, Augustine exposes to the listeners of his sermons the truth about human fragility, corporality and mortality, moral inconstancy and a necessity for gaining more and more perfection with the suport of the Holy Spirit. The moon is salso to direct the human thinking at the truth of resurrection.
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Yohanes, Hendra. "Langit dan Bumi yang Baru: Eskatologi berdasarkan Teologi Biblika tentang Tempat Kediaman Allah." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, no. 2 (October 27, 2020): 155. http://dx.doi.org/10.21460/gema.2020.52.496.
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Abstract
Popular Christian eschatology tends to nullify the earth from the biblical image of the new heaven and earth. On the contrary, the biblical eschatology shows that the new heaven and earth will be the dwelling place of God who will ultimately be with the redeemed people. Using the method of intertextual exegesis, this study constructs a biblical eschatology in terms of the theme of the dwelling place of God that frames the biblical portraits of Eden in the first creation and the New Jerusalem in the new heaven and earth. Sinful humankind has been expelled from Eden, the first sanctuary, yet the New Jerusalem will be the holy dwelling place of God, where God’s people enjoying eternal life. The new heaven and new earth is the telos of God’s salvation plan where no sin defiles the cosmic temple anymore. The biblical eschatological hope promises God’s people about living as the royal priests on the earth that God will renew at the eschaton.
Abstrak
Eskatologi Kristen populer cenderung mengecualikan bumi dari gambaran alkitabiah langit dan bumi yang baru. Sebaliknya, eskatologi biblika menunjukkan bahwa langit dan bumi yang baru merupakan tempat kediaman Allah yang akhirnya akan bersama dengan umat tebusan-Nya. Penulis menggunakan metode eksegesis intertekstual untuk mengonstruksi eskatologi biblika berdasarkan tema tempat kediaman Allah yang membingkai gambaran-gambaran Alkitab, yakni Eden di dunia ciptaan yang pertama dan Yerusalem Baru di langit dan bumi yang baru. Manusia yang berdosa telah diusir dari Eden, tempat kudus yang pertama. Namun Yerusalem Baru merupakan tempat kediaman Allah yang kudus, di mana umat Allah akan menikmati kehidupan kekal. Langit dan bumi yang baru merupakan tujuan rencana keselamatan Allah, di mana tiada lagi dosa yang menajiskan bait semesta. Pengharapan eskatologis yang alkitabiah menjanjikan kehidupan umat Tuhan sebagai imamat rajawi di bumi yang akan dibarui oleh Allah pada eschaton.
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Grabau, Joseph L. "Cristología y exégesis en el Tratado XV In Iohannis Euangelium de Agustín de Hipona." Augustinus 64, no. 1 (2019): 145–52. http://dx.doi.org/10.5840/augustinus201964252/2539.
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Augustine of Hippo was active in the period leading up to conciliar definitions of Christology, yet he displays remarkably distinct preferences in his treatment of Christ. Rather than repurposing his work to discover antecedent traces of the Chalcedonian definition –or the pervading influence of Nicene faith–one must remain open to Augustine’s own Christological method. For, in fact, as much as he held to a firm belief in the objective work of Christ and its proper role in the divine plan for human salvation, Augustine maintains a certain approach to biblical exegesis that reinvents our notions of Christology to include, primarily, exegetical praxis. A valuable example of this practice appears in the early ‘anti-Donatist’ homilies on John, in particular in the 9th and 15th where Augustine reads Christ into the whole of Scripture, beginning with Gen. 2:24-5. In so doing, the bishop of Hippo builds upon essentially Pauline interpretative strategies, even in his reading of the Fourth Gospel. The present contribution aims to identify those Pauline elements, chiefly among them the role of Eph. 5:31-2 and Rom. 5:14, the latter of which presents Adam as ‘forma futuri’ – that is, a prophet of Christ. In his reading of John 2 on the Wedding at Cana (homily 9) and John 4 (homily 15), Augustine develops a hermeneutic of recognising Christological prophecy in the ‘old testament’, and in so doing he develops the Pauline sentiment of Rom. 5:14 in new directions, applying it liberally to the successive Hebrew patriarchs. This new turn in studies of Romans, chapter 5, under the Christological programme of Augustine during his early anti-Donatist engagement, offers new light on possible early Christian interpretations of the Bible – especially welcome after so many reflections on Rom. 5:12 and its influence for the later Pelagian controversy.
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Oliveira, Renato Alves de. "O instante da morte. A hipótese da decisão final." Revista Eclesiástica Brasileira 75, no. 300 (August 13, 2018): 855. http://dx.doi.org/10.29386/reb.v75i300.267.
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Síntese: A hipótese da decisão final reflete sobre o que, possivelmente, transcorreria, no plano metafísico, no instante em que se detecta fisicamente a ocorrência da morte. As origens da hipótese remetem ao período medieval, no século XVI, com a teoria da iluminação final, para a qual, no último instante do status viae ou no primeiro do staus termini, Deus concederia uma graça especial ao ser humano com o objetivo de que tomasse uma decisão final, determinando seu destino eterno (salvação ou perdição). A evolução desta teoria culminou, nos séculos XIX-XX, na hipótese da decisão final que põe o acento reflexivo no instante da própria morte. Para a hipótese, a morte seria um instante de decisividade, consciência, responsabilidade, atemporal e de profunda densidade psicológica e espiritual. No instante pontual da morte, quando a alma se separa do corpo, o ser humano seria capaz de tomar uma decisão final e absoluta. Esta hipótese suscitou muitas reações críticas nos planos metodológico, antropológico e teológico.Palavras-chave: Vida. Morte. Ser humano. Hipótese. Decisão e destino eterno.Abstract: The hypothesis of the final decision reflects on what would possibly occur, on the metaphysical plan, when we physically detect the occurrence of death. The origins of the hypothesis may be traced to the medieval period, to the 16th century’s theory of the final enlightenment. According to this theory, at the last moment of the status viae or at the first of the status termini, God would grant a special grace to Man so that he could make a final decision and thus determine his eternal fate (salvation or perdition). In the 19th and 20th centuries, the evolution of this theory culminated in the hypothesis of the final decision that puts the reflective emphasis on the very moment of death. In this hypothesis, death would be a moment of decisiveness, awareness, responsibility, timelessness and of deep psychological and spiritual density. At the exact moment of death, when the soul leaves the body, the human being would be able to make a final and absolute decision. This hypothesis has raised many critical reactions in the methodological, anthropological and theological plans.Keywords: Life. Death. Human being. Hypothesis. Decision and eternal destiny.
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Oliveira, Renato Alves de. "O instante da morte. A hipótese da decisão final (II)." Revista Eclesiástica Brasileira 76, no. 301 (August 10, 2018): 141–57. http://dx.doi.org/10.29386/reb.v76i301.239.
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Síntese: A hipótese da decisão final reflete sobre o que, possivelmente, transcorreria, no plano metafísico, no instante em que se detecta fisicamente a ocorrência da morte. As origens da hipótese remetem ao período medieval, no século XVI, com a teoria da iluminação final, para a qual, no último instante do status viae ou no primeiro do staus termini, Deus concederia uma graça especial ao ser humano com o objetivo de que tomasse uma decisão final, determinando seu destino eterno (salvação ou perdição). A evolução desta teoria culminou, nos séculos XIX-XX, na hipótese da decisão final que põe o acento reflexivo no instante da própria morte. Para a hipótese, a morte seria um instante de decisividade, consciência, responsabilidade, atemporal e de profunda densidade psicológica e espiritual. No instante pontual da morte, quando a alma se separa do corpo, o ser humano seria capaz de tomar uma decisão final e absoluta. Esta hipótese suscitou muitas reações críticas nos planos metodológico, antropológico e teológico.Palavras-chave: Vida. Morte. Ser humano. Hipótese. Decisão. Destino eterno.Abstract: The hypothesis of the final decision reflects on what would possibly occur, on the metaphysical plan, when we physically detect the occurrence of death. The origins of the hypothesis may be traced to the medieval period, to the 16th century’s theory of the final enlightenment. According to this theory, at the last moment of the status viae or at the first of the status termini, God would grant a special grace to Man so that he could make a final decision and thus determine his eternal fate (salvation or perdition). In the 19th and 20th centuries, the evolution of this theory culminated in the hypothesis of the final decision that puts the reflective emphasis on the very moment of death. In this hypothesis, death would be a moment of decisiveness, awareness, responsibility, timelessness and of deep psychological and spiritual density. At the exact moment of death, when the soul leaves the body, the human being would be able to make a final and absolute decision. This hypothesis has raised many critical reactions in the methodological, anthropological and theological plans.Keywords: Life. Death. Human being. Hypothesis. Decision. Eternal destiny.
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Косинова, Марина, and Marina Kosinova. "Soviet spreding of the cinema and film distribution during the second half of the 1940-ies. “Trophy movies” as the salvation of the film industry in the period of “malokartinye”." Servis Plus 9, no. 3 (August 28, 2015): 59–69. http://dx.doi.org/10.12737/12541.
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The article discusses the recovery process of the destroyed film industry during one of the most difficult periods — the post-war years. During the years of the great Patriotic war The Soviet urban chain lost more than 500 cinemas, located in major cities and industrial centers. Rural cinema network lost almost half of the cinemas (about 7000). The construction of new urban cinemas was carried out very poorly in the early postwar years; for 5 years only 77 theaters had been built. The film distribution, as spreading of the cinema, developed very slowly in the postwar years. In addition to purely economic problems, in these years our film faced difficulties of a different nature. Films shown on the Soviet cinemas were forcibly shifted in the direction of ideological and political propaganda that led to a narrowing of the genre and thematic range of the Soviet cinema. The results of the work of the film industry itself were also affected with the consequences of policy "malokartinye» the authorship of which is attributed to Stalin. The essence of it was a controversial idea: to spend on movies less money, but earn more. As a result the movie industry was in a very difficult position. In 1947 it was decided to release in USSR a lot of foreign films, announced «trophy». These films caused a lot of criticism on the part of Agitprop, and in fact, saved the Soviet film distribution in the late 1940s — early 1950s. Fascination with foreign «innovations» was inevitable: the decline of the Soviet film industry didn´t allow satisfying the screen with new Soviet films, and nobody reduced plan profits from film distribution to the Ministry of cinematography. A great help in further raising the income of film distribution was the expansion of old Soviet films. In addition, cinema directors took a rather ingenious attempt of the extension of the films shown on cinemas at the expense of shooting on film theatrical productions.
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Lösel, Steffen. "A Plain Account of Christian Salvation?: Balthasar on Sacrifice, Solidarity, and Substitution." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 2 (May 2004): 141–71. http://dx.doi.org/10.1177/106385120401300202.
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Mishra, R. K. "Spiritual Pilgrimage Towards Salvation: A Critical Study of Basavaraj Naikar's Religious Play The Pilgrim of Life." Dialogue: A Journal Devoted to Literary Appreciation 15, no. 1-2 (December 18, 2019): 30–42. http://dx.doi.org/10.30949/dajdtla.v14i1-2.5.
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Evaluation of diversity through genetic variability and correlation studies on vegetative and floral characters of chrysanthemum genotypes were undertaken at experimental farm, Department of Horticulture, NEHU, Tura Campus, Tura, West Garo Hills District, Meghalaya during 2015-2019.Fifteen varieties namely, Korean Red, Korean Yellow, Solan Shringar, Ramblored, Yellow Star, Calabria, Ajay, AAU Yellow, White Star, Korean Bicolour, Charming, Lysid, Safin, Shayana and Gambit were selected for their evaluation. The range of variation was high for number of leaves (38.24-125.11) followed by days to bud initiation (34.60-94.66). Highest phenotypic and genotypic variances were observed for number of leaves (699.74 and 699.70), respectively. The estimates of phenotypic coefficient of variation (PCV) were higher than genotypic coefficient of variation (GCV) for all the traits. Maximum PCV and GCV was observed for dry weight (89.73 and 89.17) followed by number of flowers per spray per plant (78.10 and 78.08). However, maximum heritability were observed in number of leaves (99.98 percent), number of flowers per spray per plant (99.98 percent) and flower longevity (99.97 percent) followed by days to bud initiation (99.95 percent) and plant height (99.94 percent), whereas, maximum genetic advance was noticed in number of leaves (54.49). The high heritability with genetic advance as percentage of mean for number of branches and number of flowers per spray per plant indicates the possible role of additive gene action. The magnitude of genotypic correlation was higher than their corresponding phenotypic correlation for most of the traits, indicating a strong inherent linkage between various traits under study. At genotypic and phenotypic level, number of leaves exhibited highly significant and positive correlation with number of branches (0.889), number of flower head per plant (0.498), number of sprays per plant (0.497) and number of flowers per spray per plant (0.419), while, vase life showed significant and positive correlation with number of flower head per plant (0.315), number of sprays per plant (0.339) and flower diameter (0.311).
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Wirth, John D. "The Means of Our Salvation: Public Education in Brazil, 1930-1995. David N. Plank." American Journal of Education 105, no. 4 (August 1997): 484–88. http://dx.doi.org/10.1086/444168.
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de Siqueira, Angela C. "The Means of Our Salvation: Public Education in Brazil, 1930-1995. David N. Plank." Comparative Education Review 41, no. 3 (August 1997): 331–33. http://dx.doi.org/10.1086/447449.
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