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Amaral, Junior Vasconcelos do. "Da misericórdia à misericórdia/ justiça em Lucas. O encontro com a viúva de Naim (Lc 7,11-17)." Revista Eclesiástica Brasileira 80, no. 316 (July 28, 2020): 398. http://dx.doi.org/10.29386/reb.v80i316.2053.
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Este artigo1 visa compreender o significado dos termos misericórdia e justiça no Evangelho de Lucas. No encontro de Jesus com a viúva de Naim, marcado pela misericórdia/justiça, pode-se averiguar a riqueza semântica da narrativa lucana. Observa-se que no horizonte teológico de Lucas a misericórdia está imbricada a justiça, pois, ao agir com misericórdia para com a viúva, Jesus está cumprindo a justiça de Deus. A teologia lucana conduz seu leitor a perceber que, para Jesus, misericórdia significa “vontade de salvar”; por isso ele age com compaixão, “comovendo-se”. Nota-se em Lucas que o termo hebraico HeSeD, de léxico grego ἐσπλαγχνίσθη [esplanchnisthē], pode ser traduzido por “compadeceu-se”. Ao devolver a vida ao jovem, Jesus recupera a esperança da viúva, suprimida pelo desalento. Sua açao, da misericórdia para a misericórdia/justiça, revolve o coração da mulher viúva de Naim; o ato transformador desempenhado por Jesus remove o desalento, a dor e devolve o alento e a alegria. Na obra lucana, ele age com misericórdia/justiça para com todos os que estão na dor, na morte ou em qualquer realidade injusta. Ele e o novo profeta de Israel que instaura a misericordia/justica de Deus (Lc 7,16). Abstract: The aim of this article is to understand the meaning of the term’s mercy and justice in the gospel of Luke. In the encounter of Jesus with the widow of Naim, marked by mercy/justice, one can ascertain the semantic richness of the Lucan narrative. In Luke, it is observed that in his theological horizon, mercy is interwoven with justice, because in acting with mercy towards the widow, Jesus is fulfilling the justice of God. Lucan theology leads its reader to realize that, for Jesus, mercy means “will to save”, that is why he acts with compassion, with pity. It is noted in Luke that the Hebrew term HeSeD, from the Greek lexicon ἐσπλαγχνίσθη [esplanchnisthē], can be translated as “having pity on”. By returning the young man to life, Jesus revives the hope of the widow, suppressed by discouragement. The action of Jesus, from mercy to mercy/justice, enraptures the heart of the widowed woman of Nain. The transforming act performed by Jesus removes discouragement, pain and returns vigor and joy. In the Lucan work, Jesus acts with mercy/justice towards all who are in pain, in death or in any unjust reality. He is the new prophet of Israel who establishes God’s mercy/justice (Lk 7,16).Keywords: Gospel of Saint Luke; Mercy; Justice; Compassion.
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Saevskaya, Maria A. "The Social and Political Concept of Saint John of Kronstadt." Almanac “Essays on Conservatism” 102 (March 1, 2020): 95–103. http://dx.doi.org/10.24030/24092517-2020-0-1-95-103.
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The life and preaching activity of the holy saint John of Kronstadt (1829–1908) coincided with the last period of the history of the Russian Empire, that was followed soon by the revolution destroying the former statehood. The pre-revolutionary decades became the time of searching for new ways and meanings in social and political existence. But in all social classes of Russian society there were people who wanted to preserve tsarist Russia with its Orthodox faith, traditional culture and autocratic rule. John of Kronstadt became the symbol of the defenders of the Orthodox empire, and he saw the path to revival of that empire in the people’s support of their tsar, in sacrificial service to the motherland and in following the Christian commandments of mercy, humility and love. During his lifetime John of Kronstadt had a huge number of followers, and after more than a hundred years he still remains one of the preachers and thinkers whose ideas do not lose their significance.
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Zarzycki, Stanisław T. "The Call Included in the Divine Mercy Message Given to Saint Faustina—Theological and Symbolic Dimension." Roczniki Teologiczne 63, no. 5 (2016): 31–52. http://dx.doi.org/10.18290/rt.2016.63.5-2.
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Van Dijk, Mathilde. "Miracles and Visions in Devotio Moderna Biographies." Studies in Church History 41 (2005): 239–48. http://dx.doi.org/10.1017/s0424208400000243.
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Sister Liesbeth of Heenvliet (d. 1450) was a scion of a high ranking noble family in the county of Holland. Her parents had named her after Saint Elizabeth of Hungary, from whom they were descended. Liesbeth was born blind. Her mother did not dare to inform the child’s father, Johan of Heenvliet. Instead, she appealed to God and His Mother. Contrary to what she should have done, she did not vow her daughter to God’s service. Despite her mother’s laxity, Liesbeth’s eyes healed completely. She grew into a beautiful and most intelligent girl – a further sign that God and the Virgin had extended their mercy to her.
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Khan, Muhammad Shayan, Ratika Dogra, Leela K. V. Miriyala, F. N. U. Salman, Rizwan Ishtiaq, Dilnoor K. Patti, Aakash Kumar, et al. "Clinical characteristics and outcomes of patients with Corona Virus Disease 2019 (COVID-19) at Mercy Health Hospitals, Toledo, Ohio." PLOS ONE 16, no. 4 (April 22, 2021): e0250400. http://dx.doi.org/10.1371/journal.pone.0250400.
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Importance The ongoing pandemic of the novel Corona Virus Disease 2019 (COVID-19) is an unprecedented challenge to global health, never experienced before. Objective This study aims to describe the clinical characteristics and outcomes of patients with COVID-19 admitted to Mercy Hospitals. Design and methods Retrospective, observational cohort study designed to include every COVID-19 subject aged 18 years or older admitted to Mercy Saint (St) Vincent, Mercy St Charles, and Mercy St Anne’s hospital in Toledo, Ohio from January 1, 2020 through June 15th, 2020. Primary Outcome Measure was mortality in the emergency department or as an in-patient. Results 470 subjects including 224 males and 246 females met the inclusion criteria for the study. Subjects with the following characteristics had higher odds (OR) of death: Older age [OR 8.3 (95% CI 1.1–63.1, p = 0.04)] for subjects age 70 or more compared to subjects age 18–29); Hypertension [OR 3.6 (95% CI 1.6–7.8, p = 0.001)]; Diabetes [OR 3.1 (95% CI 1.7–5.6, p<0.001)]; COPD [OR 3.4 (95% CI 1.8–6.3, p<0.001)] and CKD stage 2 or greater [OR 2.5 (95% CI 1.3–4.9, p = 0.006)]. Combining all age groups, subjects with hypertension had significantly greater odds of the following adverse outcomes: requiring hospital admission (OR 2.2, 95% CI 1.4–3.4, p<0.001); needing respiratory support in 24 hours (OR 2.5, 95% CI: 1.7–3.7, p<0.001); ICU admission (OR 2.7, 95% CI 1.7–4.4, p<0.001); and death (OR 3.6, 95% CI 1.6–7.8, p = 0.001). Hypertension was not associated with needing vent in 24 hours (p = 0.07). Conclusion Age and hypertension were associated with significant comorbidity and mortality in Covid-19 Positive patients. Furthermore, people who were older than 70, and had hypertension, diabetes, COPD, or CKD had higher odds of dying from the disease as compared to patients who hadn’t. Subjects with hypertension also had significantly greater odds of other adverse outcomes.
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Kogut, Joanna. "Idea Miłosierdzia Bożego wobec egzystencjalnych niepokojów współczesnego świata." Dydaktyka Polonistyczna 15, no. 6 (2020): 31–46. http://dx.doi.org/10.15584/dyd.pol.15.2020.2.
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The need of the present times speaks for bringing the face of a merciful God once again. The concept of ”mercy” is often neglected today, and it even hinders modern man, who, through the previously unknown development of science and technology, more than ever in the human history, has subdued the earth and became its master. The awareness of man’s loneliness, his alienation from the community of the world, tradition and religion, and the conviction that he – man – is the creator of his own humanity, have become dominant. Life itself becomes the central value for him, not the immortality of life. The only content he has left are his whims and desires devoid of permanent and certain measures – doomed to variables determined by the condition and social situation – values. His existence was revealed to him in all its nakedness and fragility, arousing fear and concern with regard to loneliness, illness and death. And yet, through her life, Saint Faustine Kowalska showed unlimited trust in God’s mercy, thus opening herself to the action of grace, which allowed her to give her life the right purpose. This purpose of life is determined by faith, which for many followers of Christ became the foundation of their lives.
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Toldrà i Vilardell, Albert. "Judes-Èdip en l’edat mitjana." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 12 (December 21, 2018): 143. http://dx.doi.org/10.7203/scripta.12.13669.
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Resum: Una llegenda medieval fon dos personatges literaris: el Judes dels evangelis i l’Èdip clàssic de la tragèdia de Sòfocles, de manera que ens trobem un Judes que, a més dels pecats que ja li coneixíem (traïció, avarícia, mentida, satanisme, suïcidi etc.), comet dues transgressions “edípiques”: el parricidi –mata el seu pare- i l’incest –es casa amb sa mare-. En aquest article fem un seguiment de la tradició textual d’aquesta fussió, del s. XII al XVI, en especial a través de les “passions” teatrals occitanes i catalanes, la Legenda aurea de Varazze i algunes referències de sant Vicent Ferrer i Francesc Eiximenis.
Paraules clau: Judes, Èdip, passions, incest, parricidi.
Abstract: A medieval legend joins two literary characters: the Judas from gospels and the classical Oedipus from the Sophocles tragedy; we find so a Judas that, in addition to the sins that we already know (treason, avarice, lie, satanism, suicide etc.), commits two “oedipical” transgressions: parricide –he kills his father- and incest –he marries his mother-. In this article we follow the textual tradition of this fussion, from XIIth century to XVIth, particularly over the occitan and catalan theatrical “passions”, the Varazze’s Legenda aurea and some references from saint Vincent Ferrier and Francesc Eiximenis.
Keywords: Judas, Oedipus, passions, incest, parricide.
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Palleiro, María. "Charms and Wands in John the Lazy: Performance and Beliefs in Argentinean Folk Narrative." Acta Ethnographica Hungarica 64, no. 2 (December 2019): 353–68. http://dx.doi.org/10.1556/022.2019.64.2.7.
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Abstract“Virtue wands” do appear in Argentinean folk narrative as useful devices used by the hero to achieve his dreams. Using the correct charm and waving his wand, the Argentinean folk hero John the Lazy manages to marry the princess and to live without working. Charms show in this way how to do things with words, pronouncing the proper words in the right situation. In this presentation, I deal with the formulaic use of a magic charm in this Argentinean folktale, collected in fieldwork in 1988. This charm deals with an invocation to the “Wand of virtue” given to the hero by God`s mercy, whose proper use shows the performative force of language. The tension between the absence of effort and the need of working is solved in this tale in a world of dream, in which the real effort is to learn how to use the correct words. Social beliefs in the supernatural are expressed in this tale, in which the wand is a God`s gift that allows the hero to avoid struggling. But the main gift is actually the knowledge of language which permits the hero to make an accurate usage of formulaic discourse, structured in the charm in an epigrammatic way. In this way, I propose a metapragmatic consideration of such charms that, as Urban (1989) says, deal with “speech about speech in speech about action”. In the Argentinean context in which I collected this folktale, the hero is the young son of a rural peasant family, poor and struggling, like the narrator and his audience. The lazy poor boy who marries the princess thanks to the force of the dreams shows how the language is the key both to repair social gaps and to restore collective order.
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Murray, Teri A., Richard C. MacIntyre, and Cynthia S. Teel. "An Analysis of Partnership Performance: The St. Johns Mercy Medical Center–Saint Louis University School of Nursing Dedicated Education Unit Project." Journal of Professional Nursing 27, no. 6 (November 2011): e58-e63. http://dx.doi.org/10.1016/j.profnurs.2011.08.005.
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Bosco, Michele. "«Con lágrimas de nuestros corazones». El rescate de cautivos en una redención mercedaria del siglo XVIII = The Order of Mercy and the Ransoming of Captives. Stakeholders and Economic Dynamics in a 18th Century Redemption." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 33 (December 2, 2020): 213. http://dx.doi.org/10.5944/etfiv.33.2020.22197.
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El presente artículo se enmarca en el dinámico debate sobre la esclavitud y el comercio de cautivos en el Mediterráneo de la época moderna. Apresados por los corsarios, miles de esclavos cristianos eran llevados a tierra de Islam y viceversa, empleados en trabajos forzosos, como remeros en las galeras, vendidos a particulares o bien eran destinados al rescate: en este caso, mercaderes especializados, institutos caritativos u órdenes religiosas se encargaban de recaudar dinero para conseguir su rescate. En los reinos de la Monarquía ibérica, esta tarea era desempeñada –y casi monopolizada– por las órdenes de la Santísima Trinidad y de Nuestra Señora de la Merced. En el presente ensayo se analiza en particular la actividad redentora de los Mercedarios, su labor de rescate de cautivos, la financiación y desarrollo práctico de las misiones de redención, entre logros y fracasos, mediante el análisis de un ejemplo concreto: una redención de cautivos efectuada por los frailes de la Merced en la ciudad de Argel a principio del siglo XVIII.AbstractThis article joins the general and dynamic debate upon slavery and captives’ trade in the Early Modern Mediterranean. Captured by corsairs, thousands of Christian slaves were taken to Islamic territories and vice-versa, employed in forced labour, as rowers in the galleys, sold to private slave-owners or destined to be rescued as well: in this case, specialized merchants, charity institutes or religious Orders were put in charge of collecting money to pay their ransom. In the reigns of the Iberian Monarchy, this task was carried out and almost monopolized by the religious orders of the Saint Trinity and Our Lady of Mercy. The present essay analyses in particular the redemptive activity of the Mercedarians, their work in the rescue of captives, the financing and practical development of redemption missions, made up of both achievements and failures, thanks to the analysis of a concrete example: the specific case-study is a redemption of captives carried out by the friars of Mercy in Algiers at the beginning of the 18th century.
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Pałęcki, Waldemar. "Misterium Najświętszego Imienia Jezus w liturgii Kościoła rzymskiego." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 151–65. http://dx.doi.org/10.14746/pst.2020.36.09.
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According to the bible tradition, the name of a person determine its personality and dignity. Since the 18th century there is known commemoration of the most sacred name of Jesus in the liturgy of Roman Church. The essence of this devotion contains the liturgical texts assigned for that day. Especially many texts of the pre-Vatican liturgy point out the great importance of that day. After the Second Vatican Council the commemoration was removed from the liturgical agenda, but anew established in 2002. Analysis of the texts contained in missal and breviary show theological contain of that feast day. The base are words about the humiliation and glorification of the Servant of Yahwe derived from the second chapter of the Letter of Saint Paul to Philippians (Phil. 2:6–11) and from the Acts of Apostles. In that book it is said that the name of Jesus is the only one by which we can be saved (Acts 4:8–12). Liturgical texts from the Old Testament indicate the fulfilment of the prophecy in the name of Jesus. Different motivation of praising the name of Jesus is shown in the literature of Christian writers who demonstrate the beauty and sweetness of the name of Jesus. Before The Second Vatican Council, in the sermons of St. Bernard it is highlighted that this name is innate, not given. Saint Bernard from Siena said in his sermons that the name of Jesus is the name of His mercy. This text is the base of the Office of readings after the Second Vatican Council. Nowadays this feast is celebrated on 3rd January and links the mystery of the nativity and of the revelation of the Lord, pointing out the unity in the celebration of the mystery of Incarnation.
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Chavasse, Ruth. "Piety, Penance, and Popular Reading in Devotion to the Virgin Mary and Her Miracles: Italian Incunabula and Early Printed Collections." Studies in Church History 38 (2004): 153–62. http://dx.doi.org/10.1017/s0424208400015795.
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‘Those folk are all men [and women] of my kidney who delight in miracles and fictitious marvels, whether hearing or telling about them’, exclaimed Erasmus’s Folly. As for saints, Each one of these is assigned his [or her] special powers … so that one gives relief from toothache, another stands by women in childbirth.… There are some whose influence extends to several things, notably the Virgin, mother of God, for the common ignorant man comes near to attributing more to her than to her son.Reformers saw such cults as detracting from the centrality of Christ in Christian devotion. One of the reforming factors of anticlericalism in the early sixteenth century was the search for a more direct route to salvation, a more direct line to God than through the mediating authority of the perhaps all too earth-bound priest. Increasingly often in pre-Reformation Europe the mediating influence of Mary or of a favourite saint was felt to be more effective than that of the priest. Both lay and religious found Mary, the mother of God, more accessible than a judgemental Christ. Despite the teaching of the Church, Mary did appear to come between Christ and his people, as often illustrated by the iconography of the Madonna of Mercy upon whose mantle the arrows rained down by Christ or God the Father were broken.
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Adamczyk, Dariusz. "Konotacje starotestamentalnej idei Reszty Izraela w odniesieniu do Kościoła z Ewangelii według świętego Mateusza." Ruch Biblijny i Liturgiczny 59, no. 4 (December 31, 2006): 279. http://dx.doi.org/10.21906/rbl.415.
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The idea of The Rest of Israel contained in Old Testament unites with the idea of the judgment and punishment. However thanks to God’s mercy there takes place the conversion, which should lead to the constitution of The Holy Rest. This idea speaks about the Righteous, who will survive Jehovah’s punishment, that means who will accept the religious attitude towards Messiah. This new population will not be connected with the society of one nation only. It will be the New Israel, in the qualitative regard to the eschatological society, living in friendship with God. Jesus witnesses by his live and activity about the possibility of the realization of the Messianic forecasts from the Old Testament. Instead of the unfaithful Israel appears new God’s nation, the Jesus’ Church. The rejection of Jesus will mean the loss of the exclusive right of Israel to be the God’s nation. The new nation, which will be plentiful of the fruits of The Heavenly Kingdom will be endowed with this privilege.The Church in the Gospel according to Saint Matthew was presented in comparison to the Israeli nation; it illustrates the contrast in relation to the former, unfaithful nation. However there exists the connection between Israel in The Old Testament, and The Jesus’ Church. The new God’s nation appears on the base of the former Jewish national and religious community. Therefore this church is rather the continuation of the former Israel. The true Israel observed the Jesus’ teachings. The new God’s nation deserves to be called the real Israel with regard to the unification of its members with God by the baptism and obedience before God. The Church is both the actualization and the realization of the Heavenly Kingdom on earth. Saint Peter is the foundation of the new Messianic nation. His task is to lead man to the God’s Kingdom, which is also the main idea of the activity of the Church. It is the dynamic reality, which will be fully manifested in the final times. The Christians are The New Rest. It is the people, whose task consists in the creation of the new perfect God’s nation.
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siddiq, zubair, Chris Veremakis, Steven Trottier, and Robert W. Taylor. "RAPID SHALLOW BREATHING INDEX: A SIMPLIFIED VERSION Z SIDDIQ, C VEREMAKIS, SJ TROTTIER, RW TAYLOR DEPARTMENT OF CRITICAL CARE MEDICINE, ST. JOHN’S MERCY MEDICAL CENTER, SAINT LOUIS UNIVERSITY, ST. LOUIS, MO." Critical Care Medicine 33 (December 2005): A113. http://dx.doi.org/10.1097/00003246-200512002-00401.
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Borah, Upasana, Monika Bharati, Mukesh Chopra, and Abhishek Bharati. "Concept of Law, Dharma and Justice: An Insight to Hindu Jurisprudence." Shanlax International Journal of Arts, Science and Humanities 8, no. 2 (October 1, 2020): 33–45. http://dx.doi.org/10.34293/sijash.v8i2.3431.
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Any authorities could have a robust foundation for its survival, “if it’s far based on liberty and justice”. Justice below regulation with out social justice, now no longer has any which means or significance. It isn’t any any doubt that humans due to the fact instances immemorial was hoping for justice and its survival always and ‘justice’ has been the watchword of all foremost social and political reform movements. Endless and ceaseless efforts have been made to abolish in justice, tyranny and exploitation. In the not unusual place parlance justice is equated with the whole thing this is good, mercy, charity and truth and different equal expressions. However, with inside the phrases of a Greek philosopher Thrasymachus, it can’t be described because the interest of thestronger. Justice isn’t always an irrational concept and the search for it’s far an everlasting quest. As a Hindu we in no way neglect about and notice the picture graph of a few preeminent Divine beings, for example, Rama, Krishna, Shiva, Durga beneath neath the state of affairs of Paap Punya or a signal of judgment, and recollect because the incomparable jury of our the whole thing works. Dharma is moreover an equal phrase of Justice. In the Hindu society Dharma has dependably been taken into consideration as signal of Justice and its all updates or implications take us to the demonstrations of legal guidelines whether or not it is going beneath neath the existing time or historic time. Slam is continuously taken into consideration as a Saint and Maryadapurushottam due to the fact Ramayan period. He is likewise taken into consideration as a supporter and spreader of Dharma which dependably paintings for the development of character and a dwelling society.Also, on this manner there have been several similitudes noticed due to the fact historic time.
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Lindsay, Robert, H. Roger Grant, Marsha L. Frey, John T. Reilly, James F. Marran, Victoria L. Enders, Benjamin Tate, et al. "Book Reviews." Teaching History: A Journal of Methods 14, no. 1 (May 5, 1989): 36–56. http://dx.doi.org/10.33043/th.14.1.36-56.
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Martin K. Sorge. The Other Price of Hitler's War. German Military and Civilian Losses Resulting from World War II. Westport, CT: Greenwood Press, 1986. Pp. xx, 175. Cloth, $32.95; M. K. Dziewanowski. War At Any Price: World War II in Europe, 1939-1945. Englewood Cliffs, NJ: Prentice-Hall, 1987. Pp. xiv, 386. Paper, $25.67. Review by Lawrence S. Rines of Quincy Community College. David Goldfield. Promised Land: The South Since 1945. Arlington Heights, IL: Harlan Davidson, Inc., 1987. Pp. xiii, 262. Cloth, $19.95, Paper, $9.95; Alexander P. Lamis. The Two Party South. New York: Oxford University Press, 1984. Pp. x, 317. Cloth, $25.00; Paper, $8.95. Review by Ann W. Ellis of Kennesaw College. Walter J. Fraser, Jr., R. Frank Saunders, Jr., and Jon L. Wakelyn, eds. The Web of Southern Social Relations: Women, Family, and Education. Athens: University of Georgia Press, 1985. Pp. XVII, 257. Paper, $12.95. Review by Thomas F. Armstrong of Georgia College. William H. Pease and Jane H. Pease. The Web of Progress: Private Values and Public Styles in Boston and Charleston, 1828-1842. New York and Oxford: Oxford University Press, 1985. Pp. xiv, 334. Paper, $12.95. Review by Peter Gregg Slater of Mercy College. Stephen J. Lee. The European Dictatorships, 1918-1945. London and New York: Methuen, 1987. Pp. xv, 343. Cloth, $47.50; Paper, $15.95. Review by Brian Boland of Lockport Central High School, Lockport, IL. Todd Gitlin. The Sixties: Days of Hope, Days of Rage. New York: Bantam, 1987. Pp. 483. Cloth, $19.95; Maurice Isserman. IF I HAD A HAMMER... : The Death of the Old Left and the Birth of the New Left. New York: Basic Books, 1987. Pp. xx, 244. Cloth, $18.95. Review by Charles T. Banner-Haley of Martin Luther King, Jr. Center for Nonviolent Social Change, Inc. Donald Alexander Downs. Nazis in Skokie: Freedom, Community, and the First Amendment. Notre Dame IN: Notre Dame Press, 1985. Pp. 227. Paper, $9.95. Review by Benjamin Tate of Macon Junior College. Paul Preston, The Triumph of Democracy in Spain. London and New York: Methuen, 1986. Pp. 227. Cloth, $32.00. Review by Victoria L. Enders of Northern Arizona University. Robert B. Downs. Images of America: Travelers from Abroad in the New World. Urbana and Chicago: University of Illinois Press, 1987. Pp. 232. Cloth, $24.95. Review by James F. Marran of New Trier Township High School, Winnetka, IL. Joel H. Silbey. The Partisan Imperative: The Dynamics of American Politics Before the Civil War. New York and Oxford: Oxford University Press, 1985. Pp. viii, 234. Paper, $8.95. Review by John T. Reilly of Mount Saint Mary College. Barbara J. Howe, Dolores A. Fleming, Emory L. Kemp, and Ruth Ann Overbeck. Houses and Homes: Exploring Their History. Nashville: The American Association for State and Local History, 1987. Pp. xii, 168. Paper, $13.95; $11.95 to AASLH members. Review by Marsha L. Frey of Kansas State University. Thomas C. Cochran. Challenges to American Values: Society, Business and Religion. New York and Oxford: Oxford University Press, 1987. Pp. 147. Paper, $6.95. Review by H. Roger Grant of University of Akron. M.S. Anderson. Europe in the Eighteenth Century, 1713-1783. London and New York: Longman, 1987. Third Edition. Pp. xii, 539. Cloth, $34.95. Review by Robert Lindsay of the University of Montana.
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Varavkina-Tarasova, Nadiya. "Joan’s of Arc Aria No. 7 from the opera "The Maid of Orleans" by P. Tchaikovsky: the spiritual symbolism of the canon of repentance when "trialed under the sign"." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 49, no. 49 (September 15, 2018): 19–35. http://dx.doi.org/10.34064/khnum2-49.02.
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The article examines the spiritual symbols of the musical and sound structure of Joan’s Aria No. 7 " Forgive me, hills and native fields " from the opera "The Maid of Orleans" by P. Tchaikovsky. The subject of the study is the iconic expositional characteristics of the dramatic development of the image of the protagonist of the opera as a vividly representative historical and symbolic phenomenon, expressed through the centuries-old context of musical spiritual symbols. "Liturgy of John Chrysostom" and "The Maid of Orleans" were marked by a powerful creative core, bravely creating a new level of thinking, opening new opportunities for the Transfiguration. P. Tchaikovsky reflected deeply on the spiritual quality of the man. By the wisdom of the Gospel postulates, one can realize how indissolubly these two works have merged together: "Divine Liturgy" and the history of the Divine feat of the main heroine of the opera. The birth of a new spiritual quality in Tchaikovsky’s music was accompanied by a sufficiently strong resistance of the surrounding psychological field of belief and world outlook. The composer had been working on the opera for about 9 months, which is associatively comparable to the bearing and birth of his "spiritual child". The spiritual meaning of the genre canvas of Aria is liturgical which is the canon of repentance. Syncretism of symbols manifested in systems of semantic and genre assimilation is represented by rhetorical signs and baroque genres. The ostinato spiritual and psychological Credo of the personality of Joan of Arc is explained - 1) in her legendary 19-year-old life, a young peasant girl who could not read and write possessed the greatest gift of purity of thoughts and an unshakable faith in the Spiritual World, which governs the earth; 2) she had intuitive-hearted Mercy to her persecutors, enemies, executioners; 3) she subtly felt the highest signs and symbols that were inaccessible and incomprehensible to her surroundings and contemporaries; 4) Joan at her own and sole discretion considered the form, colors and meanings of her symbols – a white embroidered banner, a coat of arms with holy symbols and a sword that she used only to defend and repel the blows. We should pay attention to the fact that both the composer and the heroine of the the "font" of the spirit materializes. Hence, perhaps, the source of the inner potential of spirituality for the related and beloved female images in his works, embodied by the composer one after another – Tatiana and Joan, – being so distant historically and socially from one another are both so close to the great spiritual potential and victorious level of morality, invigorated by the naturalness of the free space of nature, the inner beauty and sincere kindness, concealing the heroic courage of female charm behind the delicate refinement, able to illuminate many generations of people with the centuries-old example to follow. The 18-year-old Joan at the moment of exhibiting the image in the first act of the opera is shown in the vital fullness of a thinking person, who can follow her Divine Principle. The dramaturgic line of Joan is a mono opera of Spirit in the whole opera. In the context of the analysis of the melody, there attracts attention the symbol of harmony of the "lyrics of light" with the intonations of the achieved through much suffering world of the loving heart – the rhetorical formula of the Baroque era - the figures of "pathopoija:" the excitement of passions " parrhesa "," relatio non harmonia ". In the melody of Aria, there is a tension that arises under another symbol, but does not go into it, but psychologically preserves the previous harmony through inclination to the main tonic. This symbol in music of different styles and creative interpretation in the article is defined as "trial under the sign" - powerful in its might, which originates from the environment of reflective knowledge of the Spirit. In the Aria melody, the symbol tirata is not associated, as is customary, with a "shot" or "lightning," but is a symbol of a sparkling spiritual instrument – a sword. Such is embodied in a rather rare image of St. Nicholas the Miracle-Worker, for example, on the icon in the Church of the Holy Trinity in the monastery of St. Iona in Kiev. Saint Nicholas is depicted with a mighty sword, passionately raised vertically upward in the name of protecting holy justice. The sword is also associated with the power of the spiritual thought-arrow, reflected in the symbols of the graphic hooked notation of Kievan Rus.
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"Image analysis of lesions of the gallbladder and biliary system . Saint Louis University and St. John's Mercy Medical Center, St. Louis, MO." Hepatology 22, no. 4 (October 1995): A145. http://dx.doi.org/10.1016/0270-9139(95)94305-6.
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Baker, Stokes S., Mohamed S. Alhassan, Kristian Z. Asenov, Joyce J. Choi, Griffin E. Craig, Zayn A. Dastidar, Saleh J. Karim, et al. "Students in a Course-Based Undergraduate Research Experience Course Discovered Dramatic Changes in the Bacterial Community Composition Between Summer and Winter Lake Samples." Frontiers in Microbiology 12 (February 18, 2021). http://dx.doi.org/10.3389/fmicb.2021.579325.
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Course-based undergraduate research experience (CURE) courses incorporate high-impact pedagogies that have been shown to increase undergraduate retention among underrepresented minorities and women. As part of the Building Infrastructure Leading to Diversity program at the University of Detroit Mercy, a CURE metagenomics course was established in the winter of 2019. Students investigated the bacterial community composition in a eutrophic cove in Lake Saint Clair (Harrison Township, MI, United States) from water samples taken in the summer and winter. The students created 16S rRNA libraries that were sequenced using next-generation sequencing technology. They used a public web-based supercomputing resource to process their raw sequencing data and web-based tools to perform advanced statistical analysis. The students discovered that the most common operational taxonomic unit, representing 31% of the prokaryotic sequences in both summer and winter samples, corresponded to an organism that belongs to a previously unidentified phylum. This result showed the students the power of metagenomics because the approach was able to detect unclassified organisms. Principal Coordinates Analysis of Bray–Curtis dissimilarity index data showed that the winter community was distinct from the summer community [Analysis of Similarities (ANOSIM) r = 0.59829, n = 18, and p < 0.001]. Dendrograms based on hierarchically clustered Pearson correlation coefficients of phyla were divided into a winter clade and a summer clade. The conclusion is that the winter bacterial population was fundamentally different from the summer population, even though the samples were taken from the same locations in a protected cove. Because of the small class sizes, qualitative as well as statistical methods were used to evaluate the course’s impact on student attitudes. Results from the Laboratory Course Assessment Survey showed that most of the respondents felt they were contributing to scientific knowledge and the course fostered student collaboration. The majority of respondents agreed or strongly agreed that the course incorporated iteration aspects of scientific investigations, such as repeating procedures to fix problems. In summary, the metagenomics CURE course was able to add to scientific knowledge and allowed students to participate in authentic research.