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Journal articles on the topic 'Stead, Christina'

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Published: 4 June 2021
Last updated: 31 January 2023

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1

Yelin, Louise. "Christina Stead in 1991." World Literature Written in English 32, no. 1 (March 1992): 52–54. http://dx.doi.org/10.1080/17449859208589178.

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2

Coad, David, and Hazel Rowley. "Christina Stead: A Biography." World Literature Today 68, no. 3 (1994): 633. http://dx.doi.org/10.2307/40150574.

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3

Edelson, Phyllis Fahrie. "Christina Stead (review)." MFS Modern Fiction Studies 35, no. 4 (1989): 872. http://dx.doi.org/10.1353/mfs.0.1524.

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4

Dolphin, Joan. "Christina Stead by Diana Brydon." ESC: English Studies in Canada 15, no. 4 (1989): 506–10. http://dx.doi.org/10.1353/esc.1989.0012.

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5

Alison Burns and R. A. Goodrich. "Christina Stead, Georges Polti, and Analytical Novel Writing." Antipodes 29, no. 2 (2015): 415. http://dx.doi.org/10.13110/antipodes.29.2.0415.

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6

Murphy, Ffíon, and Susan Tridgell. "Biography, narrative and Christina stead: An imperfect match?" Journal of Australian Studies 28, no. 83 (January 2004): 117–26. http://dx.doi.org/10.1080/14443050409387978.

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7

King, Bruce, Christina Stead, and R. G. Geering. "Ocean of Story: The Uncollected Stories of Christina Stead." World Literature Today 61, no. 1 (1987): 154. http://dx.doi.org/10.2307/40142684.

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8

Ackland, Michael. "Christina Stead and the Matter of America by Fiona Morrison." Tulsa Studies in Women's Literature 40, no. 1 (2021): 174–77. http://dx.doi.org/10.1353/tsw.2021.0000.

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9

Cowden, Stephen, and Louise Yelin. "From the Margins of Empire: Christina Stead, Doris Lessing, Nadine Gordimer." Yearbook of English Studies 31 (2001): 330. http://dx.doi.org/10.2307/3509466.

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10

Valerie Mendelson. "Memories and Letters: Nadine and Lina Lewin’s Friendship with Christina Stead." Antipodes 28, no. 1 (2014): 105. http://dx.doi.org/10.13110/antipodes.28.1.0105.

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11

Scanlan, Margaret. "From the Margins of Empire: Christina Stead, Doris Lessing, Nadine Gordimer (review)." MFS Modern Fiction Studies 45, no. 4 (1999): 1056–58. http://dx.doi.org/10.1353/mfs.1999.0092.

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12

Lewis, Simon. "From the Margins of Empire: Christina Stead, Doris Lessing, Nadine Gordimer (review)." Research in African Literatures 33, no. 1 (2002): 183–84. http://dx.doi.org/10.1353/ral.2002.0023.

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13

Woodward, Wendy. "The ‘natural outlawry of womankind’: Four artists in the novels of Christina Stead." Journal of Literary Studies 4, no. 1 (March 1988): 74–85. http://dx.doi.org/10.1080/02564718808529853.

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14

Cowden, Stephen. "From the Margins of Empire: Christina Stead, Doris Lessing, Nadine Gordimer by Louise Yelin." Yearbook of English Studies 31, no. 1 (2001): 330–31. http://dx.doi.org/10.1353/yes.2001.0048.

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15

Arac, Jonathan. "The Struggle for the Cultural Heritage: Christina Stead Refunctions Charles Dickens and Mark Twain." Cultural Critique, no. 2 (1985): 171. http://dx.doi.org/10.2307/1354205.

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16

Brook, Susan, and Louise Yelin. "From the Margins of Empire: Christina Stead, Doris Lessing and Nadine Gordimer (Reading Women Writing)." South Atlantic Review 65, no. 4 (2000): 164. http://dx.doi.org/10.2307/3201629.

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17

Pratt, Catherine. "Walking round the world: miles franklin, henry handel richardson and christina stead as expatriate australian writers." Women's Writing 5, no. 2 (July 1, 1998): 213–28. http://dx.doi.org/10.1080/09699089800200061.

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18

Lewis, Simon. "BOOK REVIEW: Louise Yelin.FROM THE MARGINS OF EMPIRE: CHRISTINA STEAD, DORIS LESSING, NADINE GORDIMER. Ithaca: Cornell UP, 1998." Research in African Literatures 33, no. 1 (March 2002): 183–84. http://dx.doi.org/10.2979/ral.2002.33.1.183.

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19

Sheridan, Sue. "The woman who loved men: Christina Stead as satirist ina little tea, a little chatandthe people with the dogs." World Literature Written in English 32, no. 1 (March 1992): 2–12. http://dx.doi.org/10.1080/17449859208589174.

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20

Erickson, Matthew. "Time to Live: Christian Formation through the Christian Year." Journal of Spiritual Formation and Soul Care 12, no. 1 (November 14, 2018): 25–33. http://dx.doi.org/10.1177/1939790918805430.

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This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.
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21

De Villiers, DE. "Kruispunte in Christene se besluitneming oor homoseksualiteit." Verbum et Ecclesia 27, no. 1 (November 17, 2006): 186–98. http://dx.doi.org/10.4102/ve.v27i1.136.

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The article demonstrates that the present differences Christians have in morally evaluating homosexuality in general and steady homosexual relationships in articular, can be related to the decisions they take at four pivotal crossroads. Two one-sided and opposite approaches to this evaluation that follow from different decisions at these crossroads are discussed. They are contrasted with a reforming Christian approach that would enable Christians to take a more nuanced and substantiated stance to the moral issues with regard to homosexuality.
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22

O'Daly, G. "Philosphy in Christian Antiquity. C Stead." Classical Review 48, no. 2 (February 1, 1998): 358–60. http://dx.doi.org/10.1093/cr/48.2.358.

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23

Kenney, John Peter. "Philosophy in Christian Antiquity. Christopher Stead." Journal of Religion 77, no. 2 (April 1997): 307–8. http://dx.doi.org/10.1086/489990.

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24

Houtman, Dick. "God in Nederland 1996-2006." Religie & Samenleving 3, no. 1 (May 1, 2008): 17–35. http://dx.doi.org/10.54195/rs.13177.

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A reading of God in Nederland 1996-2006 informs a critique of some intellectual routines in sociology of religion. On the positive side, the book goes beyond a simplistic onedimensional conception of “secularization” as declining Christian affiliations. It does so by adding analyses of post-Christian spirituality and Christian religion’s social and public significance. The latter is however reduced to the mere study of attitudes, thus neglecting real-life practices that may change in different directions. (Longitudinal) survey data moreover have inherent shortcomings that seem insufficiently acknowledged. Rather than addressing theoretically vital social and public significance of post-Christian spirituality, the authors stick to reproducing conventional (yet flawed and sociologically naive) claims about contemporary spirituality as privatized, fragmented, and individualized. It is finally pointed out that with the steady decline of Christian religiosity it becomes increasingly important to study worldviews of non-Christians and perhaps even wrap up sociology of religion in less narrowly defined sociology of culture.
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25

Morgan, Teresa. "Two Aspects of Early Christian Faith." Studies in Church History 57 (May 21, 2021): 6–31. http://dx.doi.org/10.1017/stc.2021.2.

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‘Faith’ is one of Christianity's most significant, distinctive and complex concepts and practices, but Christian understandings of faith in the patristic period have received surprisingly little attention. This article explores two aspects of what Augustine terms fides qua, ‘the faith by which believers believe’. From the early second century, belief in the truth of doctrine becomes increasingly significant to Christians; by the fourth, affirming that certain doctrines are true has become central to becoming Christian and to remaining within the church. During the same period, we find a steady growth in poetic and imagistic descriptions of interior faith. This article explores how and why these developments occurred, arguing that they are mutually implicated and that this period sees the beginning of their long co-existence.
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26

Zhang, Weimin, Sung Youn, and Quang T. Doan. "Understanding Reservoir Architectures and Steam-Chamber Growth at Christina Lake, Alberta, by Using 4D Seismic and Crosswell Seismic Imaging." SPE Reservoir Evaluation & Engineering 10, no. 05 (October 1, 2007): 446–52. http://dx.doi.org/10.2118/97808-pa.

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Summary EnCana Corporation's Christina Lake Thermal Pilot Project located 170 km south of Fort McMurray, Alberta, Canada, uses steam-assisted gravity drainage (SAGD) technology to recover bitumen from the Lower Cretaceous McMurray formation. This paper presents an analysis of time-lapse and crosswell seismic data, as part of an overall study integrating different disciplines and technologies, to understand the effects of geology on SAGD-process performance in the pilot area. A 3D baseline survey was conducted at the start of the pilot in 2001, and two follow up surveys were conducted in 2004 and 2005. In addition, six crosswell seismic profiles were acquired by placing both sources and receivers in the vertical wellbores. The goal of the seismic surveys was to better understand steam-chamber growth and reservoir architecture by detecting lithology changes, including the occurrence and distribution of mudstone stringers. Data from the surveys, especially from the crosswell profiles, indicated significant reservoir heterogeneity, and helped to characterize reservoir architecture in the pilot area more accurately. Analysis of seismic data (both 4D and crosswell) showed steam-chamber growth and oil recovery to be influenced strongly by reservoir geology. Steam-chamber growth is especially affected by the presence of low-permeability facies in the vicinity of the SAGD well pairs. Our analysis indicates that these reservoir heterogeneities have contributed to the creation of areas within the reservoir that have been unaffected by steaming operations to date. These findings are in agreement with flow-simulation results and collectively contribute significantly to the planning of future developments. Introduction The SAGD process was developed conceptually and investigated experimentally by Butler (1994). Main features of the original SAGD model for the lateral spread of the steam chamber included thermal conduction ahead of a steady-moving steam-chamber interface; countercurrent gravity drainage of mobilized bitumen, or heavy oil; and vertical rise of the steam chamber. This recovery process was field tested at the Underground Test Facility (UTF) near Fort McMurray through a number of different phases of pilot operation (Edmunds et al. 1989; Komery et al. 1993). Field applications of the SAGD process have revealed several issues of considerable importance to the recovery performance, including wellbore hydraulics, reservoir heterogeneity, effects of solution gas, and production of solids (Edmunds and Gittins 1993; Ito and Suzuki 1999; Suggett et al. 2000; Ito 1999; Edmunds 1999; Birrell 2003). This paper relates initial efforts undertaken by the Christina Lake Project team to integrate geology, geophysics (specifically, seismic technology), and reservoir engineering to further the understanding of steam-chamber growth in the McMurray reservoir for the Christina Lake SAGD project. Phase 1 of the SAGD pilot was implemented in 2001 at Christina Lake with the drilling and completion of three SAGD well pairs (A1, A2, and A3). Since then, three additional well pairs have been added (A4 well pair in October 2003 and A5 and A6 well pairs in August 2004). Fig. 1 illustrates the project area (TWP 76, R06 west of 4th Meridian), which now includes six SAGD well pairs along with observation wells and disposal wells. The following discussion will be limited to A1 through A4 well pairs, as production histories for the A5 and A6 well pairs are rather limited.
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27

Van Houwelingen, P. H. R. "THE APOSTOLIC DECREE AND OUR MEAT MENU: READING ACTS 15 IN REDEMPTIVE- HISTORICAL PERSPECTIVE." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 2, no. 1 (June 5, 2020): 24–40. http://dx.doi.org/10.51688/vc2.1.2015.art2.

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The decision of the Jerusalem Council concerning Gentile believers - that they had to abstain, among other things, from meat with blood still in it and from sexual immorality - was officially recorded in order to be obeyed in the early Christian communities (Acts 15). It is echoed in Paul's letters, because this apostolic instruction was intended for non-Jewish believers like us. The prescription from Jerusalem was by no means incidental, it is rooted in basic principles of created life, and it was generally observed during the first centuries. Yet, most Christians today no longer feelbound bythis biblical rule and have no problem with eating blood pudding or rare steak. The purpose of this article is to explain why, in the course of time, the Apostolic Decree was considered to have become obsolete. In a church with an increasing number of Gentile Christians, the redemptive-historical necessity of the decree had ceased to exist.
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28

Carney, J. J. "Global Catholicism: Diverse, Troubled, Holding Steady." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 25–34. http://dx.doi.org/10.1177/23969393211051444.

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The World Christian Encyclopedia, third edition, contributes significantly to our understanding of the contemporary Catholic Church, the world’s largest single Christian community. Although the percentage of Catholics has held steady over the past century, the church’s demographic center has shifted markedly from the Global North to the Global South. The encyclopedia’s rich country profiles reveal multiple key trends in current global Catholicism, including the challenge of secularization, the continued rise of the charismatic movement, the importance of migration to Catholic growth, and the critical if controversial intertwining of the Catholic Church with national identity, public life, and social services.
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29

Grimshaw, Mike. "“My Name was Christian.” C.K. Stead, Religion, Culture and National Identity." Commonwealth Essays and Studies 32, no. 2 (April 1, 2010): 61–74. http://dx.doi.org/10.4000/ces.8415.

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30

Dox, Donnalee. "Medieval Drama as Documentation: “Real Presence” in the Croxton Conversion of Ser Jonathas the Jewe by the Myracle of the Blissed Sacrament." Theatre Survey 38, no. 1 (May 1997): 97–115. http://dx.doi.org/10.1017/s004055740000185x.

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In the fifteenth-century East Anglian play, The Conversion of Ser Jonathas the Jewe by the Myracle of the Blissed Sacrament, five Jews desecrate a host to challenge the Christian doctrine of transubstantiation. In the play's image of Jewish characters, fifteenth-century English Christianity constructed an ethnic, religious, and cultural alterity. A Jewish merchant, Jonathas, bribes a Christian merchant, Aristorius, to steal a consecrated host from a local church. Five Jewish characters then stab the host, nail it to a pillar, boil it, and bake it in an oven over a fire. In this last trial, the oven bursts open to reveal the image of Christ as a bloody child. At the sight of the Christ, and upon hearing his reproach, the Jews confess and are baptized into the Christian faith.
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31

Ashanin, Charles B. "Philosophy in Christian Antiquity. By Christopher Stead. Cambridge, U.K.: Cambridge University Press, 1994. xii + 261 pp." Church History 66, no. 4 (December 1997): 785–86. http://dx.doi.org/10.2307/3169219.

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32

Grant, Robert M. "Substance and Illusion in the Christian Fathers. By Christopher Stead. London: Variorum Reprints, 1985. 330 pp." Church History 55, no. 4 (December 1986): 506–7. http://dx.doi.org/10.2307/3166375.

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33

Wellman, Tennyson Jacob. "Making Tradition of an Ass. Zênôn the Alexandrian, a White Donkey, and Conversion to Hellenism." Religion and Theology 15, no. 3-4 (2008): 321–39. http://dx.doi.org/10.1163/157430108x376564.

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AbstractModern discussions of religious change in the ancient Mediterranean have frequently focused on the steady increase in Christian authority and numbers, and the related decrease in the number of 'pagans.' This is frequently paired with a supercessionist logic that suggests Christianity is a new thing in contrast to the older, static, Jewish and pagan cultures. Looking at an invented conversion ritual (one moving from Judaism to Hellenism), we can begin to question the standard ideas of tradition and innovation in Late Antique religious cultures, and to see the ways that some Jews and Hellenes used Christian discourses to assert their own independence and agency.
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34

Nielsen, Jørgen S. "Danish Cartoons and Christian-Muslim Relations in Denmark." Exchange 39, no. 3 (2010): 217–35. http://dx.doi.org/10.1163/157254310x517441.

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AbstractPrior to the arrival of Muslim immigrants and refugees into Denmark in the 1970s and after, Denmark’s experience with Islam was partly through university-based research and partly through missionary activities. During the 1980s and 1990s both sectors gradually adapted to the settlement of Muslims in the country. In the 1990s the public political debate became increasingly heated, leading to a steady tightening of immigration and refugee policies. In this debate an Islamic dimension was starkly exacerbated by the events of 11 September 2001 and the arrival of a new centre-right government two months later. This was the environment in which the ‘Muhammad cartoons’ were published in September 2005, and in which the domestic and international crisis played out over the subsequent 6-8 months. But the events also encouraged the emergence of new Islamic organizations and new responses, both negative and positive, on the part of the churches. While the sharp public debate continues, new apparently sustainable structures of Christian-Muslim relations have appeared.
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35

Ko, Kevin E. "The Anatomical Perspective: Epistemology and Ethics in a Colonial Missionary Clinic." Comparative Studies in Society and History 58, no. 1 (January 2016): 211–41. http://dx.doi.org/10.1017/s0010417515000626.

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AbstractFor Dutch Calvinist missionaries in Central Java, two events bookended the radically transformative decade of the 1890s. The first, at the start of the decade, was the severing of relations with a charismatic Javanese leader named Sadrach, a decision that marked a redoubled commitment to suppress local Christian syncretism and to promote Calvinist orthodoxy in its stead. The second, at the decade's end, was the establishment of a modern clinic to serve as the flagship institution of a reformulated and reinvigorated missionary project. This article considers how these two seemingly disparate events are related. It suggests that much of what was troubling to missionaries about Sadrach and his indigenous Christian movement involved their understandings and uses of the body. I then consider how the mission attempted to use modern clinical experience and the anatomical perspective to address a range of ethical and epistemological problems posed by Sadrach and his followers' understandings of the body. The modern clinic would serve as a key pedagogical and disciplinary tool for the reordering of a vocabulary and syntax of bodies and souls, a grammar of religious and social expression.
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36

Friesen, Dwight H. "How Karunamayudu (1978) Became an Evangelistic Tool: Implications for Understanding Evangelicals and Media." Exchange 41, no. 2 (2012): 120–43. http://dx.doi.org/10.1163/157254312x638319.

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Abstract It has not been uncommon in the history of Jesus in film for commercial movies of Jesus’ life to be conscripted for Christian evangelism around the world. Cecil B. DeMille’s The King of Kings (1927), John Krish and Peter Sykes’ Jesus (1979), better known today as The Jesus Film, and Mel Gibson’s The Passion of the Christ (2004) are but three notable examples. Each of those movies, however, was first produced in America for American audiences. In the case of Karunamayudu (1978), a Telugu commercial movie of Jesus’ life, the target audience was South Indian viewers raised on a steady diet of mythological and social films and immersed in a pluralistic religious environment unlike any Western society at the time. In this essay I explain how and why this film, with its unique production history, was co-opted by evangelicals for Christian witness in India.
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37

Wellendorf, Jonas. "Austrfararvísur and Interreligious Contacts in Conversion Age Scandinavia." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 469–89. http://dx.doi.org/10.7146/rt.v74i.132116.

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SUMMARY: This article examines stanzas 4-8 of Sigvatr Þórðarson’s poem Austrfararvísur which describe the famous confrontation between the Christian skald and the inhospitable pagan inhabitants of a remote place. Rather than see the rejections of the skald as caused by the private nature of the alfablót, they are understood as a symptom of the fact that the traditional religion was changing in response to the pressure exerted by the Christian mission. RESUME: Artiklen undersøger strofe 4-8 af Sigvatr Þórðarsons digt Austrfararvísur som beskriver den berømte konfrontation mellem den kristne skjald og de ugæstfri hedenske beboere på en fjerntliggende sted. Snarere end at se afvisningerne af skjalden begrundet i et alfablóts private natur, forstås de som et symptom på det forhold at den traditionelle religion var ved at forandre sig under pres fra den kristne mission.
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38

Fabbrini, Sergio, and Mark Gilbert. "The Italian General Election of 13 May 2001: Democratic Alternation or False Step?" Government and Opposition 36, no. 4 (October 2001): 519–36. http://dx.doi.org/10.1111/1477-7053.00079.

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On 13 May 2001, Italy Elected To Power A Centre-Right Coalition headed by the media magnate Silvio Berlusconi. Forza Italia, the political party founded by Berlusconi in 1994 when he first decided to enter politics, became the most widely supported political force in the country with almost 30 per cent of the popular vote. Forza Italia's success was partly a result of its ability to ‘cannibalize’ the votes of two of its smaller coalition partners, the Biancofiore, an electoral coalition between the Christian Democratic Centre (CCD) and the United Christian Democrats (CDU), and the Northern League (Lega Nord), both of whom saw their share of the vote fall sharply. The other party in Berlusconi's ‘House of Freedoms’ coalition, the National Alliance (AN), the formerly neo-fascist party that now sees itself as a pillar of the democratic right, held steady in electoral terms but remains very much a junior partner in the coalition.
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39

Bartoli, Marco. "Theft in Case of Need: Reflections on the Ethical–Economic Lexicon of the Middle Ages." Journal for Markets and Ethics 6, no. 1 (June 1, 2018): 27–38. http://dx.doi.org/10.2478/jome-2018-0024.

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Abstract Is it lawful to steal when you are in a condition of extreme need? Many theologians and canonists between the 12th and 13th centuries wanted to answer this question. It is not just a case of conscience. The problem of theft in case of need is linked to the idea of common possession of the earth’s goods and their distribution in case of extreme need. The paper traces the history of one of the most interesting debates in Christian theology, which led to the definition of the ethical-economic lexicon in the Middle Ages.
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40

Hunsucker, Raphael. "De nieuwe stichters van de Eeuwige Stad." Lampas 51, no. 4 (January 1, 2018): 358–74. http://dx.doi.org/10.5117/lam2018.4.006.huns.

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Summary Anchoring Dit artikel is gebaseerd op een promotieonderzoek gefinancierd door een subsidie van de Nederlandse Organisatie voor wetenschappelijk Onderzoek (NWO) aan OIKOS, de landelijke onderzoekschool voor klassieke studiën. Naast vele anderen dank ik met name Olivier Hekster, Sible de Blaauw en David Rijser voor hun waardevolle commentaar en talrijke interessante discussies, en Ineke Sluiter voor de mogelijkheid om in dit themanummer mijn onderzoek te bespreken. can be a powerful strategy to legitimize innovation and changes, but its success also depends on the choice of the anchor. If a given anchor proves to be successful in one context, it may be purposefully employed again and again in highly different circumstances. The foundation of Rome is a case in point: major innovations were repeatedly related to the city’s most distant beginnings, and founders of Rome came to act as mirrors through which the Romans recognized the novelties of the present in a primordial past. A concrete application of this idea is the phenomenon of ‘ktistic renewal’: redefining the concept of foundation, influential agents of innovation could be seen as ‘second founders’ of the city. This epithet was famously applied to the emperor Augustus, comparing him to Romulus. The way his innovative regime was anchored in turn functioned as an anchor for later innovations. In Late Antiquity, the apostles Peter and Paul were also seen as new founders of a reborn, Christian Rome. In both periods, foundational figures thus played a role as anchors to legitimate far-reaching religious and political changes. This article examines the repeated recourse to new and second founders in the Augustan Age and Late Antiquity to highlight the success of one anchoring device in two very distinct contexts. Obviously, such double or incremental anchoring may call for innovation in the use of the anchor itself – and that is exactly what this contribution aims to study.
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41

Pinkus, Assaf, Neta Bodner, and Einat Segal. "A Holy Land within The Holy Land: Duc in Altum as a Case in Point." Arts 11, no. 6 (November 28, 2022): 121. http://dx.doi.org/10.3390/arts11060121.

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During the last five decades, the entire Christian religious landscape of the Sea of Galilee has undergone a gradual and steady reshaping, with devotional centers renovated, rebuilt, and even re-invented. Together they frame the area around the Sea of Galilee as A Holy Land in itself, an enclave not only with unique characteristics distinguishing it from The Holy Land as a whole, but also in competition with it. Among the many establishments, one site does this explicitly in both word and image: the Duc in Altum center of worship built on the presumed location of the ancient city of Magdala. In this article, we explore the visual strategies and mechanisms that enable the site to assert its alleged authenticity and legitimacy; lay the foundations for a theoretical framework for understanding the ideological processes of the current Christian art around the Sea of Galilee; and suggest that these strategies are paradigmatic to the redefining of the religious and political identity of the entire region of the Sea of Galilee in order to establish it as A Holy Land of its own.
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42

Tansley, John G., Michala E. F. Pedersen, Christine Clar, and Peter A. Robbins. "Human ventilatory response to 8 h of euoxic hypercapnia." Journal of Applied Physiology 84, no. 2 (February 1, 1998): 431–34. http://dx.doi.org/10.1152/jappl.1998.84.2.431.

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Tansley, John G., Michala E. F. Pedersen, Christine Clar, and Peter A. Robbins. Human ventilatory response to 8 h of euoxic hypercapnia. J. Appl. Physiol. 84(2): 431–434, 1998.—Ventilation (V˙e) rises throughout 40 min of constant elevated end-tidal[Formula: see text] without reaching steady state (S. Khamnei and P. A. Robbins. Respir. Physiol. 81: 117–134, 1990). The present study investigates 8 h of euoxic hypercapnia to determine whetherV˙e reaches steady state within this time. Two protocols were employed: 1) 8-h euoxic hypercapnia (end-tidal[Formula: see text] = 6.5 Torr above prestudy value, end-tidal [Formula: see text] = 100 Torr) followed by 8-h poikilocapnic euoxia; and 2) control, where the inspired gas was air. V˙ewas measured over a 5-min period before the experiment and then hourly over a 16-h period. In the hypercapnia protocol,V˙e had not reached a steady state by the first hour ( P < 0.001, analysis of variance), but there were no further significant differences inV˙eover hours 2–8 (analysis of variance). V˙efell promptly on return to eucapnic conditions. We conclude that, whereas there is a component of theV˙e response to hypercapnia that is slow, there is no progressive rise inV˙e throughout the 8-h period.
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43

Wright, G. R. H. "The Martyrion by the City Wall at Apollonia: Its Structure and Form." Libyan Studies 24 (1993): 37–55. http://dx.doi.org/10.1017/s0263718900001965.

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AbstractA small Christian monument of centralised plan built against the West Wall of Apollonia was excavated and slightly restored by the Libyan Department of Antiquities under the directorship of the late Professor Goodchild during the sixties. In 1967 the present writer, then architect to the Michigan Apollonia Expedition, was commissioned to make a set of drawings of the monument as a basis for its publication by Professor Goodchild to appear in the Michigan Report. Professor Goodchild's untimely death in 1968 nullified the project and eventually in its stead only a cursory notice of the monument appeared. The substantive treatment of the monument, utilising the prepared set of drawings, was reserved for the long laboured Corpus of Christian Antiquities of Cyrenaica. Unfortunately in turn this design was frustrated by the death of Professor Ward Perkins in 1986 so that the detailed drawings of the monument remained unpublished for 25 years. In 1991 old prints of the drawings were recovered and are published here with a commentary.This small square monument with a dome on four pillars giving a rudimentary cross-in-square plan is of late sixth century date. It is clearly sepulchral, whether it be a simple tomb or a martyrion. Thus in spite of its provincial guise it is of interest and significance (together with the Church at Qasr el Lebia) in the long vexed question of the origins of the ecumenical Byzantine cross-in-square plan.
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44

Klymov, Valeriy Volodymyrovych. "On the Question of the Philosophical-Theological Interpretation of the Institute of Monasticism, the Practice of Ascension and Asceticism in the Works of Domestic Thinking Monks." Ukrainian Religious Studies, no. 47 (June 3, 2008): 204–13. http://dx.doi.org/10.32420/2008.47.1964.

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Monuments of spiritual and material culture of the Kievan Rus state, later periods of national history show that the general principles of Christian monasticism became known here at the same time as the first information about Christianity itself - first spontaneously, spontaneously, through the Greek colonies of Crimea, trade routes from the south, to the south. Greece, Macedonia and Serbia, and later, under the official baptism of Vladimir - through monasticism, clergy, hierarchs in Greek-Byzantine missions and the clergy settled in Kyiv cities - already as a conscious enyy and steady process of transferring the n soil of the new religion and its basic spiritual and material institutions.
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45

Nilsen, Ann Christin E. "Tverrprofesjonelt samarbeid i lokal tjenesteyting. Noen sosiologiske refleksjoner." Tidsskrift for Professionsstudier 13, no. 25 (September 8, 2017): 84–95. http://dx.doi.org/10.7146/tfp.v13i25.96975.

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I Norge er prøveforelesning en selvstendig del av eksaminasjonenfor ph.d.-graden. Hensikten er å prøve kandidatens evne til å tilegne seg kunnskaper utover avhandlingenstema, og evnen til å formidle disse i en forelesningssituasjon. Tema for prøveforelesningen fastsettes av bedømmelseskomiteen og kunngjøres for ph.d.-kandidaten 10 arbeidsdager før forelesningen. Prøveforelesningen skal ha en varighet på 45 minutter, og vurderes umiddelbart etter av bedømmelseskomiteen. Prøveforelesningen må være bestått før disputas kan avholdes. Vanligvis finner disputas sted samme dag eller dagen etter. Denne teksten er basert på Ann Christin E. Nilsens prøveforelesning for ph.d.-graden i sosiologi, og har derfor en mer muntlig sjanger enn det som er vanlig for vitenskapelige artikler. Det oppgitte temaet for Nilsens prøveforelesning var: «Drøft muligheter og utfordringer knyttettil tverrprofesjonelt samarbeid i lokal tjenesteyting, i lys av sosiologisk teori». Prøveforelesningen fant sted på Universitetet i Agder i Kristiansand den 3. april 2017.
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46

Chase, Steven. "Christian Mindfulness: Theology and Practice by Peter Tyler, and: Living with the Mind of Christ: Mindfulness in Christian Spirituality by Stefan Gillow Reynolds, and: Mindfulness and Christian Spirituality: Making a Space for God by Tim Stead, and: Right Here Right Now: The Practice of Christian Mindfulness by Amy G. Oden." Spiritus: A Journal of Christian Spirituality 19, no. 2 (2019): 356–62. http://dx.doi.org/10.1353/scs.2019.0049.

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47

Allen, Holly Catterton, and Jason Brian Santos. "Intergenerational Ministry—a Forty-year Perspective: 1980–2020." Christian Education Journal: Research on Educational Ministry 17, no. 3 (September 17, 2020): 506–29. http://dx.doi.org/10.1177/0739891320949558.

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This article traces the historical development of the field of intergenerational Christian education and formation over the past forty years with the aim of demonstrating its steady growth in scholarship and ministry and its promise for the future of congregational life and discipleship. The article highlights significant movements, terms, figures, publications, and ministry expressions that surfaced over two twenty-year periods, each part set in the narrative and from the perspective of two different scholars. This article concludes with a brief address of the implications for preparing educational and ministry leaders. Although far from exhaustive, this article offers the reader an abbreviated primer of the past four decades of intergenerational ministry and scholarship.
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48

Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.
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49

Hudson, Trevor. "Relationships: Discipleship that Promotes Another Kind of Life." Christian Education Journal: Research on Educational Ministry 16, no. 1 (December 28, 2018): 112–21. http://dx.doi.org/10.1177/0739891318820327.

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The acid test of the authentic Christ-following life is linked to a steady growth in compassionate caring validated by the way Christians care and value the ones closest to them. Ministers of spiritual formation need a practical theology for becoming Christ-like in compassionate caring thus announcing salvation offered by Christ as another kind of life, especially in its relational aspects, which generates a lasting transformation that lets go of deception and, with the guidance of the Holy Spirit, fosters the growth of authentic beings from the inside out.
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50

SIBURIAN, MELFI. "UPAYA MENINGKATKAN PEMAHAMAN HIDUP BERIMAN DENGAN STRATEGI PEMBELAJARAN KOOPERATIF TIPE STAD DI SMP NEGERI 1 SUNGGAL." LEARNING : Jurnal Inovasi Penelitian Pendidikan dan Pembelajaran 2, no. 2 (June 20, 2022): 171–78. http://dx.doi.org/10.51878/learning.v2i2.1232.

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The purpose of this study was to increase understanding of the life of faith in Christian Religious Education with a cooperative learning strategy of STAD type for grades 8-4 at SMP Negeri 1 Sunggal for the 2019/2020 academic year. This research is classroom action research with 2 cycles, each cycle consists of 4 activities, namely planning, action, observation and reflection followed by planning in the next cycle by utilizing the results of previous reflections. The solution is designed in the form of using STAD type cooperative learning strategies in teaching the subject of life of faith in grades 8-4 totaling 23 people at SMP Negeri 1 Sunggal Kab. Deli Serdang Academic Year 2019/2020. The findings of the study show that learning to live faithfully with the application of STAD type cooperative learning strategies can improve student learning outcomes as evidenced by the increase in PAK learning outcomes in each cycle, from an average of 70.87 to an average of 83.04. Student activities are in the good category. ABSTRAKTujuan penelitian ini adalah untuk meningkatkan pemahaman hidup beriman Pendidikan Agama Kristen dengan strategi pembelajaran koopertatif tipe STAD kelas 8-4 SMP Negeri 1 Sunggal Tahun ajaran 2019/2020. Penelitian ini adalah penelitian tindakan kelas dengan 2 siklus, setiap siklus terdiri 4 kegiatan yaitu perencanaan, tindakan, observasi dan refleksi yang diikuti oleh perencanaan pada siklus berikutnya dengan memanfaatkan hasil refleksi sebelumnya. Solusinya dirancang berupa penggunaan strategi pembelajaran koopertatif tipe STAD dalam mengajarkan pokok bahasan hidup beriman kelas 8-4 berjumlah 23 orang SMP Negeri 1 Sunggal Kab. Deli Serdang Tahun Ajaran 2019/2020. Temuan penelitian menunjukkan pembelajaran hidup beriman dengan penerapan strategi pembelajaran kooperatif tipe STAD dapat meningkatkan pemahaman dan hasil belajar siswa dibuktikan dengan meningkatnya hasil belajar PAK setiap siklus yaitu dari rata-rata 70,87 menjadi rata-rata 83,04. Aktivitas siswa berada pada kategori baik
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