Siga este enlace para ver otros tipos de publicaciones sobre el tema: St. Ambrose.
Artículos de revistas sobre el tema "St. Ambrose"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 50 mejores artículos de revistas para su investigación sobre el tema "St. Ambrose".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Explore artículos de revistas sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
1
Ginman, Margaret. "St Ambrose Goes Home". Bee World 92, n.º 3 (3 de julio de 2015): 92–93. http://dx.doi.org/10.1080/0005772x.2015.1129705.
Texto completo
2
Choe, Wono. "Social Teaching of St. Ambrose". Theological Perspective 200 (31 de marzo de 2018): 69–103. http://dx.doi.org/10.22504/tp.2018.03.200.69.
Texto completo
3
Marrs, Daniel. "Real Presence, Spiritual Presence: Assessing Thomas Cranmer's Appropriation of St. Ambrose's Eucharistic Doctrine". Anglican Theological Review 97, n.º 1 (diciembre de 2015): 53–74. http://dx.doi.org/10.1177/000332861509700105.
Texto completoResumen
While Thomas Cranmer's frequent appeals to the church fathers are often noted, focused evaluations of his theological use of particular patristic sources remain lacking. In a manner both historical and theological, the present article assesses the nature and quality of Thomas Cranmer's appropriation of Ambrose of Milan's doctrine of Christ's eucharistic presence. Devoting special attention to Cranmer's A Defence, in which he makes extensive use of Ambrose's De mysteriis and De sacramentis, the author contends that Cranmer's engagement with Ambrose contextualizes and informs his final vision of Christ's presence in the eucharist, and is therefore able to bring greater clarity to the ongoing debates surrounding Cranmer's understanding of eucharistic presence.
4
Lenox-Conyngham, Andrew. "The Church in St Ambrose of Milan". International journal for the Study of the Christian Church 5, n.º 3 (octubre de 2005): 211–25. http://dx.doi.org/10.1080/14742250500355503.
Texto completo
5
Ekeh, Ono. "“Newman’s Account of Ambrose St John’s Death”". Newman Studies Journal 8, n.º 2 (2011): 5–18. http://dx.doi.org/10.1353/nsj.2011.0016.
Texto completo
6
Ekeh, Ono. "Newman’s Account of Ambrose St. John’s Death". Newman Studies Journal 8, n.º 2 (2011): 5–18. http://dx.doi.org/10.5840/nsj20118220.
Texto completo
7
Артюхин, Мелхиседек, Алексей Ишков, Наталия Андреевна Егорова y Анна Анатольевна Цветкова. "Linguo-stylistic Features of the Letters of St. Ambrose of Optina to Private Individuals". Слово и образ. Вопросы изучения христианского литературного наследия, n.º 1(2) (15 de agosto de 2020): 126–37. http://dx.doi.org/10.31802/wi.2020.2.1.007.
Texto completoResumen
В статье рассмотрены частные письма оптинского старца прп. Амвросия (Гренкова) (1812-1894) к монашествующим и мирянам: их стилистические свойства, выбор лексики, средств художественной выразительности. Особое внимание уделено притчам и афоризмам в речи старца как одной из характерных примет индивидуального стиля. Выразительный и доступный стиль частных посланий прп. Амвросия делает его письма востребованным духовным чтением на протяжении уже двух столетий. The article considers private letters of St. Ambrose (Grenkov) of Optina (1812- 1894) to monks and laity: their stylistic properties, choice of vocabulary, means of artistic expression. Special attention is paid to parables and aphorisms as one of the notable signs of his individual style. The expressive and accessible style of St. Ambrose’s private Epistles has made his letters a sought-after spiritual reading for two centuries.
8
Kasprzak, Dariusz. "Tematyka społeczna w pismach św. Ambrożego z Mediolanu". Vox Patrum 57 (15 de junio de 2012): 277–96. http://dx.doi.org/10.31743/vp.4132.
Texto completoResumen
Numerous remarks which refer to the Christian social life in the writings of St Ambrose (339-397) offer us a relatively homogeneous picture of his pastoral opinions on marriage and family, work, property and virtues as considered in the theological context. God is the single aim of every man’s activity in the social activities. A systematic theological analysis led St. Ambrose to the conclusion that: 1) Marriage can have either a positive or negative sense and 2) that the male component in marriage is dominant over the female. He argued that the full liberation of both sexes would come only in Eternal Life. The emancipation of women is possible in this world through the Christian religion, through the role of a wife, mother or the consecrated virginity. Labor is inseparately related to human nature from its creation and before original sin. After original sin, human labor changed in the punishment for sin (pain and hardship) however in the same time became the means of salvation, and the redemption of sins. It is also necessary to sustain living and gives a chance to achieve moral virtues. Work and mutual assistance were made by the Bishop of Milan a model work in the society. St Ambrose accepted both private possession rights and a community property of goods. The earthly goods should be used always with the religious perspective of the sole destiny – God. The main Aim-God, a temporary possession of goods (worldliness) and the purpose of the Main Owner- the good of every man (justice, fraternity, solidarity, mutual love) are the limits of a possession rights. The Bishop of Milan also introduced to the Christian moral theology the system of evaluation of the human deeds based on the Stoic categories of virtues and vices. St. Ambrose combined this system with the allegoric conception of the Four Rivers of the Philo of Alexandria and St. Paul’s moral theology. A Christian should be guided by the virtues of humbleness and fear of God. They will lead him to the wisdom and divine blessing, subsequently to the real knowledge of God. In this world the Christians should respect the sense of responsibility, the virtue of silence, freedom, cardinal virtues, honesty, charity and usefulness of his work. In the social life Christians are obliged to denounce the vices of egoism and arrogance, usury, greediness, vice behavior or giving unwise promises. The social problems were always subordinated to the theological purposes in the writings of St. Ambrose. The Christian are always obliged to be guided by Gods Commandments. St. Ambrose did not manage to work out a code of Christian moral behavior in a society, however he discussed many different problems, which were used by others (cf. St. Thomas of Aquino) to construct such a code. A synthesis of the Stoic philosophy, the philosophy of Philo Judaeus and St. Paul’s moral theology can be legitimately regarded as his valuable contribution to the studies of ethics.
9
Eckmann, Augustyn. "Liturgia i teologia chrztu św. Augustyna w Mediolanie". Vox Patrum 14 (8 de septiembre de 1988): 101–18. http://dx.doi.org/10.31743/vp.10683.
Texto completo
10
Wysocki, Marcin. "Obraz chrześcijańskiego władcy w listach św. Ambrożego". Vox Patrum 61 (5 de enero de 2014): 171–77. http://dx.doi.org/10.31743/vp.3616.
Texto completoResumen
St. Ambrose of Milan was the first of the great bishops of the western part of the Empire, who lived and held his pontificate, when the Christian religion has become religio licita, and even for a short period of time he could enjoy the status of Christianity as religio regalis. The position which he held gave him an opportunity, or even necessity, frequent contacts with the rulers of the Empire. Therefore, both the personal experience of the secular power, the function exercised by him before he became a bishop, religious and social circumstances, but also pastoral reasons influenced the fact that he formed the image of a Christian emperor, that Ambrose tried to show to his flock, but most of all to the emperors with whom he shared his concern for the Christian world. The article shows the image of a Christian emperor in the letters of St. Ambrose.
11
Wysocki, Marcin. "Ideał mędrca w listach św. Ambrożego". Vox Patrum 64 (15 de diciembre de 2015): 581–94. http://dx.doi.org/10.31743/vp.3732.
Texto completoResumen
St. Ambrose’s letters are a unique example of bishop’s concern for pastoral, social and political issues relating to the city, the diocese, the Empire and the Church. They have been a special way of his pastoral influence and work. He included in them a number of moral, legal and dogmatic instructions, among which he described a model of the Christian sage. It was based on the statements of the Stoic philosophy, but finally the Christian character arising from Scripture, and especially from the teaching of St. Paul the Apostle, was added to Ambrose’s model of a sage. According to Ambrose, the basic feature of the sage is freedom, but it also provides a number of other features – such as submission to God, love for the neighbours, the spirit of repentance, knowledge of God’s Law – which constitute the perfect sage, and ultimately – the perfect Christian.
12
Zgraja, Brunon. "Stworzenia nierozumne wezwaniem do doskonałości. Przyczynek do studium nad "Hexaemeronem" św. Ambrożego". Vox Patrum 57 (15 de junio de 2012): 821–37. http://dx.doi.org/10.31743/vp.4176.
Texto completoResumen
The present article presents an interpretation made by St. Ambrose in the Commentary to the Six Days of Creation, the so-called Hexaemeron, of some features of the brainless crestures – plants and animals – in the context of indications and instructions regarding perfection of moral life of the faithful entrusted to his care and, at the same time, it shows the essential elements of a model of Christian perfection, from the point of view of Ambrose as pastor. In brief, Ambrose appeals to the faithful to cultivate in themselves an attitude of humility before God, to stand up for the Christ’s persecuted sheepfold, to guard the deposit of faith handed over to them, to faithfully fulfill his commands, furthermore, to care for conversion of others, to strive for a proper shape of matrimonial and parental love. What is more, Christian perfection, in Ambrose’s opinion, means also freedom from greed, from laziness, a development of the virtues of faith and hope, cultivating an attitude of justice and charity in one’s life, ability to withstand poverty, trust in God’s care, zeal in fulfilling the tasks entrusted to us, hospitality, care for parents, joint responsibility for the development of the State, and also keeping widow’s chastity.
13
Wysocki, Marcin. "„Któryż to napój, jeśli nie napój mądrości, jest radością serca?” (Ep. 1, 7), czyli jak opisuje radość św. Ambroży w swoich listach". Vox Patrum 58 (16 de diciembre de 2018): 289–305. http://dx.doi.org/10.31743/vp.4079.
Texto completoResumen
This article presents the concept of joy in surviving more than 90 letters of St. Ambrose of Milan. As it is clear from the above analysis of St. Ambrose’s letters, he included in them broad and deep reflections on a joy. Certainly the vocabulary that was used by Bishop of Milan to describe the phenomenon of joy reflects the richness of this phenomenon. The variety of topics, context, sources of joy prsented in his letters show the importance of joy in the life and work of the Bishop of Milan. He appreciates the earthly joy, drawing from ordinary, earthly life, but beyond it he submits the spiritual joy, „joy of the heart” (iucunditas cordis), which comes from God, the Giver of wisdom.
14
Napier, Stephen. "St. Ambrose, Euthanasia, and Antisenescence Arguments: Death as a Good?" Logos: A Journal of Catholic Thought and Culture 17, n.º 2 (2014): 39–57. http://dx.doi.org/10.1353/log.2014.0019.
Texto completo
15
Hamilton, Andrew. "Theodosius and Ambrose: The Church Reconciled and Reconciling". Pacifica: Australasian Theological Studies 9, n.º 3 (octubre de 1996): 271–87. http://dx.doi.org/10.1177/1030570x9600900303.
Texto completoResumen
The centrality of reconciliation within the church's theology and the power of symbols of reconciliation within its life have paradoxically limited the church's ability to seek reconciliation for wrongdoing done in its name. In this article the author explores this apparent paradox by examining a particularly bold symbol of reconciliation developed within the church, namely the public penance performed by the Emperor Theodosius at the urging of St Ambrose.
16
TEMČINAS, SERGEJUS. "Модели построения канонов древнейшей службы свт. Савве Сербскому: канон «Пастыря христовых овец…»". Fontes Slaviae Orthodoxae 1, n.º 1 (12 de febrero de 2019): 57–70. http://dx.doi.org/10.31648/fso.3041.
Texto completoResumen
The author argues that the canon “The Shepherd of Christ’s sheep…” which is attested in three Cyrillic manuscript copies (13th–14th c.) of the earliest hymnographic office for St Sava the Serb (†14 January 1235 or 1236), is not an original composition, but rather a compilation of Byzantine Greek hymns used in their Old Church Slavonic translation. The hymns were mostly taken from the canon (with the identical incipit) which had been originally compiled for commemoration of St Nicolas with addition of some hymns for St Ambrose (December 7), St Patapios of Thebes (December 8), Sunday of the Holy Fathers, and St Ignatios of Antioch (December 20).
17
Elliott, Bernard. "Laura Phillipps De Lisle: A Nineteenth-Century Catholic Lady". Recusant History 20, n.º 3 (mayo de 1991): 371–79. http://dx.doi.org/10.1017/s0034193200005483.
Texto completoResumen
One of the most important and influential Catholic laymen of the nineteenth century was Ambrose Phillipps who in 1862 added de Lisle to his name and so is usually known as Ambrose Phillipps de Lisle. Born in 1809 an Anglican, he was received into the Catholic Church in 1825. In 1833 he married Laura Clifford, a member of one of the oldest recusant families in England and, although they were destined to have a large family, it did not impede their efforts to promote the conversion of the Midlands to Catholicism. Laura was born in Germany at Mecklenberg-Schwerin on 26 October 1811, where her father, Thomas Clifford, fourth son of Hugh, fourth Lord Clifford, was chamberlain to the Duke of Mecklenberg-Schwerin. Thomas died when Laura was only five years old and her mother did not live much longer, dying in 1822, when Laura was eleven. In 1823, Lord Clifford of Ugbrooke and Chudleigh in Devon became her guardian and entrusted her education to the Canonesses of the Holy Sepulchre at New Hall, near Chelmsford, Essex. She remained there until 27 June 1829 when she returned to live with her guardian at Ugbrooke. In 1831, she met Ambrose and two years later they married on 25 July 1833 at St. James’ Spanish Place, while the civil ceremony took place at St. George’s, Hanover Square.
18
Wysocki, Marcin. "„Jesteśmy pośrednikami wiary” (Epistula 10 [extra coll.], 8). Wiara i jej pośrednicy na podstawie listów św. Ambrożego". Vox Patrum 61 (16 de diciembre de 2018): 373–85. http://dx.doi.org/10.31743/vp.3632.
Texto completoResumen
Presented paper is a part of the cycle of the articles on the faith in St Ambrose’s letters. The second one – presented here – shows interpreters of the faith and those who in the special way are the examples and models of the faith and are responsible for the handing faith down to fellow Christians and to unbelievers. Without a doubt, all believers are obliged to bear witness to the faith, but the bishop of Milan shows in his letters the special groups of the faithful who are in a particular way responsible for the transmission of the faith and must be the models of faith. First of all Ambrose in his letters shows – according to the christian topos – the persons from the Bible and the martyrs as the spacial examples of faith. However, much more attention he pays to contemporary bishops and emperors of the Roman Empire who, according to Ambrose, in a special way are responsible for highlighting and giving an example of faith. In being an example of the Christian faith to others, the most important thing – according to Bishop of Milan – is persisting in its orthodoxy, perseverance in it, and of course observance the moral principles arising from the faith.
19
Артюхин, Мелхиседек, Алексей Ишков, Наталия Андреевна Егорова y Анна Анатольевна Цветкова. "Festive Epistles of St. Ambrose of Optina: the Linguo-stylistic Aspect". Слово и образ. Вопросы изучения христианского литературного наследия, n.º 1(2) (15 de agosto de 2020): 110–25. http://dx.doi.org/10.31802/wi.2020.2.1.006.
Texto completoResumen
В статье рассмотрены праздничные письма-поздравления прп. Амвросия Оптинского (1812-1894), составляющие часть его эпистолярного наследия. Описаны основные отличия данного вида писем от индивидуальных писем старца к частным лицам, описана история создания, проанализированы основные композиционные и стилистические особенности посланий, а также прослежена их связь с жанром церковной проповеди. Статья раскрывает значение праздничных посланий прп. Амвросия в эпистолярном наследии Русской Православной Церкви. The article «Festive Epistles of St. Ambrose of Optina: linguistic and stylistic aspect» describes the structure of festive epistles by reverend Amvrosy Optinskiy (1812-1894). It denotes the main differs of this epistolary type and private letters, tells about the purpose and history of creation, and also describes it’s stylistic features. The article traces the relationship between festive epistles and the genre of sermon in XIX century. The material of the article allows to get a detailed idea of this epistolary type and it’s meaning in the spiritual heritage of the Russian Orthodox Church.
20
Wysocki, Marcin. "Ambroży o starości w swoich listach". Vox Patrum 56 (16 de diciembre de 2018): 299–311. http://dx.doi.org/10.31743/vp.4224.
Texto completoResumen
The correspondence of St Ambrose, of which 91 letters survive, provides a picture of his pastoral and social activities. His letters were directed to people of differing ages and classes; in some of them one can find his views on ageing, its features and dangers and how the old should be cared for. The period of old age is, according to the Bishop of Milan, the period of becoming a perfect men. Ambrose considered that with advancing age man grows towards perfection and maturity in the human sense, but more importantly in the moral and religious sense. He taught that everyone must try to improve themselves gradually throughout life by conversion and repentance, achieving maturity and perfection by the time of death.
21
Wysocki, Marcin. "Nadzieja na jedność? Herezje i heretycy w listach św. Ambrożego". Vox Patrum 68 (16 de diciembre de 2018): 327–40. http://dx.doi.org/10.31743/vp.3360.
Texto completoResumen
This article presents the results of the analysis of the correspondence of St. Ambrose, the Bishop of Milan, concerning heresies and heretics and the hope of their final reconciliation with the Church. The article consists of two essential parts, the first shows the definition and essence of heresies and heretics, including examples of heretics and how they act. The second part focuses on dealing with heretics and fighting for the unity of the Church. This section shows the ways in which this fight is taking place and the parties responsible for it: the bishops and the emperors. Reading the letters of St. Ambrose does not leave any illusions – the Bishop of Milan has gradually been losing the hope for ending such conflicts, above all with the Arians. Reasons for such an attitude are repeatedly presented in his letters – the conflict of the basilicas, the attitudes of the heretics, the weakness of orthodox believers and priests. It seems, however, that in spite of everything still smoulders in him spark of hope, because to the last letter of preserved correspondence he calls for return to the bosom of the Church and orthodoxy.
22
Pransky, Joanne. "The Pransky interview: Dr Robert Ambrose, Chief, Software, Robotics and Simulation Division at NASA". Industrial Robot: An International Journal 42, n.º 4 (15 de junio de 2015): 285–89. http://dx.doi.org/10.1108/ir-04-2015-0071.
Texto completoResumen
Purpose – This paper, a “Q & A interview” conducted by Joanne Pransky of Industrial Robot Journal, aims to impart the combined technological, business and personal experience of a prominent, robotic industry engineer-turned entrepreneur regarding the evolution, commercialization and challenges of bringing a technological invention to market. Design/methodology/approach – The interviewee is Dr Robert Ambrose, Chief, Software, Robotics and Simulation Division at National Aeronautics and Space Administration (NASA)’s Johnson Space Center in Houston, Texas. As a young child, even before he started school, Dr Ambrose knew, after seeing the Apollo 11 moonshot, that he wanted to work for NASA. Dr Ambrose describes his career journey into space robotics and shares his teams’ experiences and the importance of the development of Robonaut, a humanoid robotic project designed to work with humans both on Earth and in space. Findings – Dr Ambrose received his MS and BS degrees in mechanical engineering from Washington University in St. Louis, and his PhD in mechanical engineering from the University of Texas at Austin. Dr Ambrose heads the flight spacecraft software, space robotics and system simulations for human spaceflight missions. He oversees on-orbit robotic systems for the International Space Station (ISS), the development of software for the Multi-Purpose Crew Vehicle and future human spaceflight systems, simulations for engineering development and training, hardware in the loop facilities for anomaly resolution and crew training and the technology branch for development of new robotic systems. Dr Ambrose also serves as a Principal Investigator for NASA’s Space Technologies Mission Directorate, overseeing research and formulating new starts in the domains of robotics and autonomous systems. He co-chairs the Office of the Chief Technologist (OCT) Robotics, Tele-Robotics and Autonomous Systems roadmap team for the agency’s technology program, and is the robotics lead for the agency’s human spaceflight architecture study teams. Working with the Office of Science and Technology Policy (OSTP), Dr Ambrose is the Technical Point of Contact for NASA’s collaboration in the National Robotics Initiative (NRI). Originality/value – Dr Ambrose not only realized his own childhood dream by pursuing a career at NASA, but he also fulfilled a 15-year national dream by putting the first humanoid robot into space. After seeking a graduate university that would allow him to do research at NASA, it didn’t take long for Dr Ambrose to foresee that the importance of NASA’s future would be in robots and humans working side-by-side. Through the leadership of Dr Ambrose, NASA formed a strategic partnership with General Motors (GM) and together they built Robonaut, a highly dexterous, anthropomorphic robot. The latest Robonaut version, R2, has nearly 50 patents available for licensing. One of the many technology spinoffs from R2 is the innovative Human Grasp Assist device, or Robo-Glove, designed to increase the strength of a human’s grasp.
23
Vopřada, David. "Good Serpent and Deer: Two Symbols of Christ in the Preaching of St Ambrose". Studia theologica 15, n.º 2 (1 de junio de 2013): 238–52. http://dx.doi.org/10.5507/sth.2013.027.
Texto completo
24
McDaniel, George William. "Catholic Action in Davenport: St. Ambrose College and the League for Social Justice". Annals of Iowa 55, n.º 3 (julio de 1996): 239–72. http://dx.doi.org/10.17077/0003-4827.10047.
Texto completo
25
Rury, John L. "A Great and Lasting Beginning: The First 125 Years of St. Ambrose University". Annals of Iowa 66, n.º 1 (enero de 2007): 106–7. http://dx.doi.org/10.17077/0003-4827.1102.
Texto completo
26
Kamczyk, Wojciech. "Grzeszna kobieta (Łk 7, 36-50) jako obraz Kościoła w nauczaniu św. Ambrożego". Vox Patrum 67 (16 de diciembre de 2018): 177–95. http://dx.doi.org/10.31743/vp.3396.
Texto completoResumen
St. Ambrose belongs to these Fathers of the Western Church, who in their thoughts used biblical motifs using the allegorical exegesis. It was of particular significance to him to teach about the Church. While approaching the matter of the Church he referred to an interesting image from the Gospel of St. Luke, relating to a sinful woman who washed and wiped the feet of Jesus in the house of Simon, the Pharisee. In this figure different motifs of contemporary eccesiology are combined. The Church stands as one body composed of many members following together to Jesus and bowing in front of him. He is a dispenser of grace. His primary tasks are to glorify the God, transmit the Gospel and the works of mercy.
27
Wilson, Jean. "The Noble Imp: The Upper-Class Child in English Renaissance Art and Literature". Antiquaries Journal 70, n.º 2 (septiembre de 1990): 360–79. http://dx.doi.org/10.1017/s0003581500070839.
Texto completoResumen
In the Beauchamp Chapel of St Mary's, Warwick, lies the body of Lord Denbigh, son of Robert, Earl of Leicester, and of his wife, Lettice Knollys (pl. XXXVIIa). The tomb, unlike those of his parents, his uncle, Ambrose Dudley, or the original denizen of the chapel, Richard Beauchamp, warrants little mention in guides and histories, and yet the child who was buried there was for the course of his short life one of the greatest heirs in England, and his tomb embodies the contradictions and ambiguities of the English Renaissance attitude to children.
28
Degórski, Bazyli. "Pochodzenie i upadek człowieka w "Traktatach wielkanocnych" św. Gaudentego z Brescii". Vox Patrum 60 (16 de diciembre de 2013): 111–22. http://dx.doi.org/10.31743/vp.3981.
Texto completoResumen
The article surveys the teaching of Gaudentius on anthropology and especially on the Creation of human being and his primordial fall. The doctrine of St. Gaudentius recalls that of the Fathers, since he was depending on them and at the same time he had an influence on their works, so he can be inserted in a theological sequence: Origen (ca. 185-254), Basil of Caesarea (329-379), Gregory of Nyssa (335-395), Ambrose (339-397), Evagrius Ponticus (345-399), Philastrius (died ca. 397), Gaudentius (died 410), Augustine of Hippo (354-430), John Cassian (360-435), Quodvultdeus (died 454). The anthropological teaching of St. Gaudentius is an essential part of the wider Patristic Tradition, from which he takes exegetical elements, while at the same time providing many original insights.
29
Nocoń, Arkadiusz. "Poeta poranka i wieczoru. Hymny św. Ambrożego w Liturgii godzin". Vox Patrum 57 (15 de junio de 2012): 437–51. http://dx.doi.org/10.31743/vp.4144.
Texto completoResumen
Following the example of the Lord, who frequently sang hymns with his disciples, and encouraged to sing by St Paul, the early Christians praised God in music and song. The first Latin hymns were composed by Hilary of Poitiers. Their metrical complexity and content discouraged their liturgical use by the Church. Thus, St. Ambrose of Milan is considered the first „official” Latin hymnodist. He composed several hymns, still used in the Liturgy of the Hours, which were musicated by himself. These hymns come from the particular circumstances of the Arian controversy and derive, in the main, from the necessity of encouraging „orthodox” Christians in their defence of the Basilica Porziana in Milan. They were designed to guide their prayer at different times of the day. The Author’s text-critical analysis of two of these hymns – Aeterne rerum conditor, sung at dawn (in gallicinium) and Deus, creator omnium, sung at dusk as the lamps were lit (ad horam incensi) – well testifies to the literary and pastoral genius of the Bishop of Milan as he transforms the complex theological reflection of his time into poetry and music, while not only retaining the integrity of the depth of that reflection but also enhancing its aesthetic profile by drawing on a repertoire of images based on the parallelism of cosmic reality and human reality. St Ambrose’s corpus of hymns, together with his prose works, was admired both by his contemporaries and by successive generations. They promoted the flowering of a merciful Christocentricity which, according to the experts, is the most original and attractive feature of his poetry. As is clearly seen in the hymns received into the Divine Office, Ambrose’s singular ability effectively to stimulate the soul to prayer through a powerful and insuperable lyrical inspiration, is capable literally of transforming the daily hours into songs of praise, and explains Petrarch’s habit of rising during the night to sing hymns to the Lord.
30
Laffin, Josephine. "‘A Saint for all Australians’?" Studies in Church History 47 (2011): 403–14. http://dx.doi.org/10.1017/s042420840000111x.
Texto completoResumen
On 17 October 2010 Mary MacKillop became the first Australian citizen to be officially canonized by the Roman Catholic Church. This event generated a similar outpouring of patriotic enthusiasm to that which greeted Mary’s beatification in 1995. The title of this paper is borrowed from a newspaper article of 1985 by the poet, publisher and self-described ‘implacable agnostic’, Max Harris, a fervent supporter of Mary’s canonization. Saints are the only relatives that you can choose, commented Bishop Ambrose of Milan in the fourth century, and taking this ancient aphorism rather more literally than St Ambrose intended, Dame Edna Everage has claimed descent from a branch of the MacKillop family tree. As Dame Edna’s creator, comedian and satirist Barry Humphries, is a shrewd observer of Australian culture, Mary MacKillop’s triumph as a saint for all Australians seems assured — but what does this reveal about the meaning of sainthood in contemporary Australian society? This paper will trace some important stages in devotion to saints in Australian history before returning to Mary Helen MacKillop, her status as a national icon, and the threads of change and continuity which can be discerned in her cult.
31
Frazier, Alison. "A Layman'sLife of St. Augustinein Late Medieval Italy: Patronage and Polemic". Traditio 65 (2010): 231–86. http://dx.doi.org/10.1017/s0362152900000891.
Texto completoResumen
During the century before the Reformation, lay elites on the Italian peninsula composed a striking number of classicizing Latin texts about the saints. These narratives are little known, although some — for example, Leonardo Giustiniani's life of St. Nicholas, Francesco Diedo'svitaof St. Roch, and Giovanni Calfurnio's passion of Simon of Trent — went into print early and have thus been more or less available for centuries. Others, such as Giovanni Carrara's life of Clare of Montefalco, have been recovered and edited only recently. Some remain unstudied, even unrecognized — among them Nicolaus Secundinus's translation of a Greek account of Gregory Nazianzus. Yet others depend on an uncertain manuscript tradition (such as George of Trebizond's passion of Andrew of Chios) or are lost entirely (e.g., Pier Candido Decembrio's life of Ambrose). I propose here that the authorial ambitions, the details of style and content, and the complications of context embodied in this minor literature make it very much worth knowing.
32
Carol Culpepper, Jetta. "The Best Information on the Net200016Librarians at O’Keefe Library St. Ambrose University. The Best Information on the Net. St.Ambrose University, 518 W. Locust St., Davenport, IA 52803 http//www.sau.edu/bestinfo/index.htm: O’Keefe Library, St. Ambrose University, Davenport, Iowa 1999. Free". Electronic Resources Review 4, n.º 3 (febrero de 2000): 16–17. http://dx.doi.org/10.1108/err.2000.4.3.16.16.
Texto completo
33
Каширина, В. В. "The history of the preparation for publication of “The Ladder” in the translation of Optina Pustyn". Theological Herald, n.º 4(31) (15 de octubre de 2018): 239–60. http://dx.doi.org/10.31802/2500-1450-2018-31-4-239-260.
Texto completoResumen
В статье рассматривается история подготовки к изданию переводов «Лествицы», выполненных в Оптиной пустыни, где во второй половине XIX в. сложилась перевод- ческая школа, продолжающая традиции прп. Паисия Величковского. В 1862 г. были опубликованы две редакции перевода: оптинская редакция перевода «Лествицы» прп. Паисия на славянский язык и перевод «Лествицы» на русский язык. В переводческой деятельности монастыря участвовали прп. Макарий Оптинский, прп. Амвросий Оптинский, о. Леонид (Кавелин), о. Ювеналий (Половцев), о. Климент (Зедергольм). Из светских лиц активное участие в издательской деятельности принимали И. В. Киреевский и Н. П. Киреевская и др. Постоянно поддерживал и принимал непосредственное участие в книгоиздательской деятельности митрополит Московский Филарет (Дроздов). In this article the A. analyzes the history of the preparation for publication of “The Ladder” of St. John Climacus in the edition of Optina Pustyn, where in the second half of the nineteenthcentury there was a translation school, which continued the tradition of St. Paisius Velichkovsky. In 1862 there were published two editions of translation of “The Ladder”: the editors of Optina translation of “The Ladder” by St. Paisius and a translation into the Russian language. St.Macarius of Optina, St. Ambrose of Optina, Leonidus (Kavelin), Yuvenaly (Polovtsev), Kliment (Zedergolm) and I. V. Kireevsky, N. P. Kireevskaya etc. and also metropolitan of Moscow Philaretus (Drozdov) participated in the translation activities of Optina Pustyn.
34
황훈식. "Festival-Culture and Christianity in the late Roman Empire —Focusing on the time of St. Ambrose". Theology and Mission ll, n.º 55 (mayo de 2019): 83–120. http://dx.doi.org/10.35271/cticen.2019..55.83.
Texto completo
35
Foster, Stewart. "‘Dismal Johnny’: A Companion of Newman Recalled". Recusant History 21, n.º 1 (mayo de 1992): 99–110. http://dx.doi.org/10.1017/s0034193200001515.
Texto completoResumen
Among the companions of John Henry Newman at Littlemore at the time of his reception into communion with Rome in October 1845, perhaps the least remembered is John Walker. Indeed, Ambrose St. John, Richard Stanton, and Bernard Dalgairns followed Newman to the Oratory, yet Walker could never bring himself to do likewise. Often confused with Canon John Walker of Scarborough (one of Newman’s subsequent theological correspondents), ‘Dismal Johnny’, as he was dubbed by Manuel Johnson, the Radcliffe Observer, enjoyed a less than happy relationship with Newman. To recall the life of Walker is to shed some further light upon Newman’s own character, and to witness a reconciliation of estranged companions in old age.
36
Creeth, J. Michael, Leon Vallet y Winifred M. Watkins. "Ralph Ambrose Kekwick. 11 November 1908 – 17 January 2000". Biographical Memoirs of Fellows of the Royal Society 48 (enero de 2002): 233–49. http://dx.doi.org/10.1098/rsbm.2002.0013.
Texto completoResumen
Ralph Ambrose Kekwick was born on 11 November 1908 at Leytonstone, Essex. Records of the Kekwick family go back to 1750, when they were living near Warrington in the parish of Daresbury. They were then Quakers and were involved in the local dye industry. In about 1800 they started to move south, and Ralph's grandfather, John Kekwick (1815–82), lived first in Abingdon and then, after the death of his first wife, moved to Bromley-by-Bow, where he worked as a corn factor. A second marriage outside the sect made him unacceptable to the Society of Friends and thus broke the family association with the Quakers. John Kekwick had two daughters and six sons by his second wife; of these, Ralph's father, Oliver A. Kekwick (1865–1939), was the youngest but one. He eventually became a managing clerk in a firm of ships' chandlers in Albert Docks, London. Ralph's maternal great-grandfather, James Price (1820–1900) had an administrative post at the Guildhall, London, and was responsible for the organization of the Lord Mayor's procession and banquets at the Guildhall. His eldest son, James Price (1840–1911), Ralph's grandfather, followed his father into employment at the Guildhall. James Price had three daughters and a son; Ralph's mother, Mary E. Price (1868–1958) was his eldest child. At the age of 13 she became a pupil-teacher at Bromley St Leonard's Church school, Bromley-by-Bow, where she had been a scholar. She was compelled to give up teaching when she married in 1898, in accordance with the regulations then in force, but she was called back to teach in Leyton during World War I at a boys' elementary school and, although Essex reinstated their ‘no married women’ rule after the war, London County Council had less strict regulations and she continued to teach until she reached retirement age. Ralph was the youngest of her three children; she had an elder boy, Leslie Oliver (1899–1975) and a girl, Phyllis Mary (1902–78); with her strong character and interest in education she was a considerable formative influence in Ralph's early life and had taught him to read before he started school. Ralph attended infants' and elementary schools in Leytonstone and then in 1919 gained a scholarship to Leyton County High School for boys. He remembered two outstanding masters, W.F. Woolner-Bird, who taught mathematics, and W.E. (later Sir Emrys) Williams, who aroused his interest in English literature. Ralph enjoyed his schooldays and was keen on all forms of sport. His elder brother, Leslie, lived at home while studying for a degree in chemistry at University College London (UCL), and it was his accounts of the experiments that they were doing that excited Ralph and firmly set him on a course towards a career in science. .In 1925, aged 16, Ralph passed the School Certificate with a sufficient number of subjects and distinctions to make him immediately eligible for university entrance. His father was in poor health at the time and it was decided that Ralph should go up to university rather than stay on at school for two more years to take the Higher School Certificate.
37
Zakharov, Georgy. "Roman council of 382 in the context of ecclesiastical andpolitical activities and ecclesiological views of St. Damasus of Rome and St. Ambrose of Milan". St. Tikhon's University Review 80 (28 de febrero de 2018): 9–28. http://dx.doi.org/10.15382/sturii201880.9-28.
Texto completo
38
Smith, Jennifer y Onnica Marquez. "Kids in the stacks: Summer camp at an academic library". College & Research Libraries News 82, n.º 4 (5 de abril de 2021): 190. http://dx.doi.org/10.5860/crln.82.4.190.
Texto completoResumen
It’s summer, and there are middle school students running around the university library. Why?St. Ambrose University (SAU) Library held summer camps for 6th- through 8th-grade students in 2018 and 2019. The first was Digital Film Camp, and the second was National History Day Boot Camp. If you work in higher education, chances are good that you’ve heard about the campus demographic cliff and been charged with doing your part to address this enrollment challenge. In alignment with a campus-wide initiative to bolster pre-college summer camps for potential students, the library hosted summer camps for middle school students as part of this community outreach and engagement strategy. The goal of these camps was to offer enriching experiences that create positive impressions of the campus and library.
39
Szram, Mariusz. "Inspiracje judeohelleńską egzegezą Filona Aleksandryjskiego w pismach św. Hieronima". Vox Patrum 57 (15 de junio de 2012): 659–65. http://dx.doi.org/10.31743/vp.4159.
Texto completoResumen
Jerome, like most of the early Christian exegetes (Origen, Didymus the Blind, Hilarius of Poitiers, Ambrose, Augustine), respected Philo of Alexandria as a specialist in the field of spiritual exegesis of the Old Testament and called him vir doctissimus Iudaeorum. In his letters and biblical commentaries Jerome used the knowledge on the liturgical vestments of the high priest and their symbolism that can be found in the writings of Philo. However, Jerome probably didn’t use directly his biblical commentaries, but took their content through the works of Origen, in which Philo's ideas have been christianized. The admiration for the person and work of Philo, which can be compared only to that showed in the East by Didymus the Blind, resulted in St. Jerome a certain lack of criticism. In De viris inlustribus Jerome too hastily considered Philo as a thinker deserved for the development of Christianity and attributed to him the works of which he was not the author.
40
Palmén, Ritva. "Our Inner Custodian". Journal of Medieval and Early Modern Studies 50, n.º 2 (1 de mayo de 2020): 199–231. http://dx.doi.org/10.1215/10829636-8219530.
Texto completoResumen
Current approaches to understanding shame are rooted in controversial and even radically contrasting assumptions about shame and its relevance for social interaction and individual well-being. Classical and medieval sources themselves embrace surprisingly various notions about the workings of shame. While the Aristotelian tradition prevails in late antique and medieval philosophical psychology, it is also possible to discern a parallel tradition of shame that adapts and exploits Latin Stoic and eclectic material. This article surveys this largely unexplored Latin tradition (Cicero and Ambrose) and its treatment in later moral-philosophical and pastoral debates (Gregory the Great, Richard of St. Victor, Thomas Aquinas, Albert the Great, and William Peraldus). Late antique and medieval Christian authors regard a positive responsiveness to shame as a constructive habit signaling the ability to live a socially harmonious life. The discussion demonstrates the inherent moral value of shame (and other self-reflexive emotions) and the constitutive role of shame for moral agency.
41
Osei Kwabena, James, Vitus Samlafo, Eric Appiah-Twumasi y Mark Kwasi Acheampong. "Effect of Computer Assisted Instruction on Pre-Service Teachers’ Conceptual Change of Chemistry Concepts at St. Ambrose College of Education in Bono Region, Ghana". July to September 2020 1, n.º 2 (13 de septiembre de 2020): 179–92. http://dx.doi.org/10.46606/eajess2020v01i02.0033.
Texto completoResumen
The study examined the effect of computer-assisted instruction (CAI) on pre-service teachers' performance in reaction rate concepts. The research employed the quasi-experimental design of a one group pretest-posttest type. A sample of one hundred and fifty (150) pre-service teachers were selected from an accessible population of level hundred (L100) students from the St. Ambrose College of Education at Dormaa Akwamu in the Bono Region of Ghana. Reaction Rate Concept Test (RRCT) was used to gather data for the research. Percentages and Means were used to answer research questions. The results show that the CAI strategy has a positive effect on pre-service teachers' performance on reaction rate concepts. The study again shows that the use of CAI can improve learners' performance in science and can help learners in high-level cognitive performance. CAI strategy proved to be an effective conceptual change teaching strategy in science. Based on the results obtained, it is recommended that science teachers should adopt the CAI and other ICT related strategies in teaching for improved learning outcomes in Chemistry.
42
Misztal-Konecka, Joanna. "ZAKAZ KAZIRODZTWA W PRAWIE RZYMSKIM I PRAWODAWSTWIE KOŚCIELNYM (III-VI W.)". Zeszyty Prawnicze 11, n.º 1 (21 de diciembre de 2016): 215. http://dx.doi.org/10.21697/zp.2011.11.1.12.
Texto completoResumen
THE PROHIBITION OF INCEST IN ROMAN LAW AND CHURCH LEGISLATION (III-VI) Summary Roman Law enlarged the number of marital prohibitions based on kinship and affinity in the period from the end of third century to sixth century: there were prohibited marriages with nieces, between consobrini, and between related in the second degree of affinity in the collateral line. It is important to observe that only two Roman Church synods – in the period from the end of third century to sixth century – took into consideration incest problem. The Synod of Elvira (circa 295-306) banned the connection with the deceased wife’s sisters and with the stepdaughters. The Synod in Neocesarea (circa 314-319) excluded the successive woman’s marriage with two brothers. The influence of the Church law cannot explain the sharpening of Roman legislation applied to incest, neither the influence of bishops like St. Ambrose can explain emperors’ decisions. It should be rather assumed that pagan sexual morals became stricter under the influence of new political elites and stoicism.
43
Bailey, Terence. "Ambrosian Mass chants before the Carolingian intervention". Plainsong and Medieval Music 21, n.º 1 (2 de marzo de 2012): 1–21. http://dx.doi.org/10.1017/s0961137111000180.
Texto completoResumen
ABSTRACTThe service books of the Ambrosian rite were produced relatively late: the oldest copy of the Manuale, the first to record the texts and some rubrics, dates from the early eleventh century; the earliest redaction of the ordinal, from shortly after 1126; the oldest copy of the antiphoner, which contains the notated melodies of both Mass and Office, from the mid-twelfth. All these books document a liturgy that had been extensively revised after the Frankish conquest of northern Italy in 774. The Frankish reforms did not result in the suppression of the Milanese rite (as they had the Gallican), but many changes were effected, changes that brought the ancient liturgy of northern Italy – without destroying all of its indigenous features – closer to the new, international, Gregorian rite. The purpose of this article is to re-examine the earliest references to the Mass of pre-Conquest Milan and its archdiocese, which reveal more than has been suspected, and to present new evidence concerning the Ambrosian sacrifice as it was in the earliest centuries, even before the time of St Ambrose.
44
Czyżewski, Bogdan. "Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku". Vox Patrum 63 (15 de julio de 2015): 113–27. http://dx.doi.org/10.31743/vp.3552.
Texto completoResumen
The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following order: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.
45
Taliaferro, Charles. "A Narnian Theory of the Atonement". Scottish Journal of Theology 41, n.º 1 (febrero de 1988): 75–92. http://dx.doi.org/10.1017/s0036930600031288.
Texto completoResumen
In the first instalment of a seven volume series, The Lion, The Witch and The Wardrobe, C. S. Lewis offers us an extraordinary tale involving four children who enter a magical land, Narnia, a myriad of talking animals, a Christ-like lion named Asian and a satanic creature known simply as the Witch (although she claims the title of Queen of Narnia and Empress of the Lone Islands). At the heart of the story is a drama of salvation, or at least saving deliverance. One of the children, Edmund, is held captive by the Witch and will be released only on the condition of Asian's taking Edmund's place. Asian is the ransom for Edmund. In rough outline, Asian's ransoming Edmund and his subsequent resurrection fits the classic ransom theory of the atonement, a theory which can hardly boast of enormous contemporary appeal. I do not think its unpopularity is altogether deserved. Versions of the theory may be found in many patristic writers including Irenaeus, Gregory of Nyssa, Basil the Great, St Ambrose, St Jerome, and Origen. I wish here to defend a modified ransom theory against six of the classic objections which have contributed to its neglect. As C. S. Lewis, the father of Narnia, has presented a rich story of a ransom drama which is more familiar (and sometimes more fun to read) than the Nicene and Prenicene fathers, I will use The Lion, The Witch and The Wardrobe to set forth a bold, unsophisticated ransom theory.
46
Young, James. "Reviewer Acknowledgements". International Journal of Social Science Studies 6, n.º 2 (29 de enero de 2018): 144. http://dx.doi.org/10.11114/ijsss.v6i2.2960.
Texto completoResumen
International Journal of Social Science Studies (IJSSS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJSSS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 2 Agboola O. Paul, Universiti Teknologi Malaysia, MalaysiaAhmet Yıkmış, Abant Izzet Baysal Univeersity, TurkeyAmany Albert, Beni-Suef University, EgyptAnastasia Panagakos, Cosumnes River College, USAAntónio Calha, Polytechnic Institute of Portalegre, PortugalBo Li, St Ambrose University, USAE.Ozan Aksoz, Anadolu University, TurkeyJehu Onyekwere Nnaji, University of Naples II, Italy and Globe Visions Network Italy, ItalyJohn Boulard Forkuor , Kwame Nkrumah University of Science and Technology (KNUST) , GhanaJulia M. Mack, Gannon University, USAMohammad Naji Shah Mohammadi, Kuala Lumpur, MalaysiaQingzhi Huan, Peking University, ChinaRasa Poceviciene, Siauliai University, LithuaniaRemigiusz Kijak, "University of Warsaw", PolandSandro Serpa, University of the Azores, PortugalShariq aziz butt, Superior University Lahore, PakistanValentina Evangelista, G. d’Annunzio University, ItalyXian-Liang Tian, Zhongnan University of Economics and Law, ChinaYanzhe Zhang, Jilin University, China, China/Australia
47
Kasprzak, Dariusz. "Kwestia bogactwa i ubóstwa w Kościele imperialnym na zachodzie w IV i V wieku. Próba syntezy zagadnienia". Vox Patrum 56 (15 de diciembre de 2011): 495–515. http://dx.doi.org/10.31743/vp.4240.
Texto completoResumen
I considered the different views regarding the issues of possession, wealth and poverty in the fourth and fifth century. I focused on the concepts of the fifth-century theologian (St. Ambrose, the Bishop of Milan, St. Augustine the Bishop of Hippo), pioneers of the western monastic theology and also the earliest monastic theologians and the heterodox pelagianist writers. They regarded soteriological perspective of Christianity. In that early period the socio-economic view did not constitute a doctrine. We can distinguish two essential approaches to the issue of possession in the teaching of the Church Fathers in the fourth and fifth century: a realistic and a pessimistic attitude. (The optimistic version regarded the possession of wealth as the result of Divine Protection and as a reward for pious Christian life. Both those models presumed that all the earthly goods were created by God and that people are only the temporary stewards of the goods given them for use. The realistic approach emphasized that everything which God has made was good and there was nothing wrong with owning possessions but it denounced the unjust means by which it is sometimes achieved or used. The pessimistic approach of Anchorites (monasticism, orthodox and heterodox ascetics) accepted the possession of goods which were made with one’s own hands. Everything which was not necessary should be given as alms. Coenobitic monks didn’t have anything of their own because everything belonged to the monastery. Their superior decided how everything could be used. The heterodox followers of Pelagius condemned shared of private property at all, and shared the view that voluntarily poverty was the only possible way for Christian.
48
Young, James. "Reviewer Acknowledgements". International Journal of Social Science Studies 5, n.º 8 (31 de julio de 2017): 50. http://dx.doi.org/10.11114/ijsss.v5i8.2565.
Texto completoResumen
International Journal of Social Science Studies (IJSSS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJSSS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 5, Number 8 Agboola O. Paul, Universiti Teknologi Malaysia, MalaysiaAhmet Yıkmış, Abant Izzet Baysal Univeersity, TurkeyAmanda ElBassiouny, Spring Hill College, USABegoña Montero-Fleta, Universitat Politécnica de València, SpainBo Li, St Ambrose University, USABonnie L McIntyre, Catholic University of America, Washington D.C., USAE.Ozan Aksoz, Anadolu University, TurkeyEmanuele Achino, C. D. T. O., ItalyGhazali Bello Abubakar, Sokoto State University, NigeriaGülsüm Depeli, Hacettepe University, TurkeyHenry Poduthas, West Texas A&M University, USAJadranka Svarc, Institute of Social Sciences Ivo Pilar, Zagreb, CroatiaJehu Onyekwere Nnaji, University of Naples II,Italy and Globe Visions Network Italy, ItalyJulia M. Mack, Gannon University, USAK.O. Aramide, The Polytechnic Ibadan, NigeriaKatja Eman, Univerza v Mariboru, SloveniaLaura Diaconu Maxim, "Alexandru Ioan Cuza University" of Iasi, RomaniaMickey Langlais, University of Nebraska – Kearney, USAMohammad Naji Shah Mohammadi, Kuala Lumpur, MalaysiaPriyono, Economics Faculty Universities, IndonesiaQingzhi Huan, Peking University, ChinaRasa Poceviciene, Siauliai University, LithuaniaShariq aziz butt, Superior University Lahore, PakistanValentina Evangelista, G. d’Annunzio University, ItalyYaghoob Foroutan , The University of Waikato, New ZealandYanzhe Zhang, Jilin University, China, China/AustraliaZafer İbrahimoglu, Marmara University, Turkey
49
Young, James. "Reviewer Acknowledgements". International Journal of Social Science Studies 7, n.º 5 (29 de agosto de 2019): 83. http://dx.doi.org/10.11114/ijsss.v7i5.4494.
Texto completoResumen
International Journal of Social Science Studies (IJSSS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJSSS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 7, Number 5Abdul Azim Akhtar, Independent Academic & Researcher, Delhi, IndiaAnastasia Panagakos, Cosumnes River College, USAAntónio Calha, Polytechnic Institute of Portalegre, PortugalAslan,Yasin, Sinop University, TurkeyBegoña Montero-Fleta, Universitat Politécnica de València, SpainBo Li, St Ambrose University, USAE.Ozan Aksoz, Anadolu University, TurkeyEmilio Greco, Sapienza University of Rome, ItalyFroilan Mobo, Philippine Merchant Marine Academy, PhilippinesJehu Onyekwere Nnaji, University of Naples II,Italy and Globe Visions Network Italy, ItalyJuanita GOICOVICI, University Babeș-Bolyai of Cluj-Napoca, RomaniaJulia M. Mack, Gannon University, USAKatja Eman, Univerza v Mariboru, SloveniaLaura Diaconu Maxim, "Alexandru Ioan Cuza University" of Iasi, RomaniaMei-Ling Lin, National Open University, TaiwanMichael Brooks, North Carolina A&T State University, USAMohamed Mehdi Jelassi, IHEC Carthage, TunisiaNadarajah Pushparajah, University of Jaffna, Sri LankaOzgur Demirtas, Inonu University, TurkeyRonaldo R. Larioque, NUEVA ECIJA UNIVERSITY OF SCIENCE AND TECHNOLOGY, PhilippinesYanzhe Zhang, Jilin University, China , China/Australia James YoungEditorial AssistantOn behalf of,The Editorial Board of International Journal of Social Science StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://ijsss.redfame.com
50
Dunkle, Brian. "Ambrose of Milan: Deeds and Thought of a Bishop. By Cesare Pasini. Translated by Robert L. Grant. Staten Island, NY: St. Paul, 2013. Pp. xxii + 323. $24.95." Religious Studies Review 41, n.º 4 (diciembre de 2015): 203. http://dx.doi.org/10.1111/rsr.12259_2.
Texto completo