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Relevant bibliographies by topics / Son of God

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Academic literature on the topic 'Son of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Son of God"

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MEYER, J. R. "Athanasius' Son of God." Recherches de Théologie et Philosophie Médiévales 66, no. 2 (December 12, 1999): 225–53. http://dx.doi.org/10.2143/rtpm.66.2.530066.

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Owen, Matthew, and Fred Sanders. "Editorial: The Son of God." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 1–2. http://dx.doi.org/10.14428/thl.v3i1.18423.

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For as long as the Christian church has been working out its understanding of the second person of the Trinity, it has employed analytic philosophical reflection to sharpen theological comprehension. In recent times, there has been a rekindled appreciation for the employment of analytic reflection in the service of theology. Analytic theology has established itself as a way of doing theology that employs analytic philosophical analysis in the project of faith in divinely revealed truths seeking understanding. In this issue, the fresh insights of analytic theology are applied to a theme most central to Christian theology—the Son of God.

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Wesseling, Ari. "David Joris 'Son of God'." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 71, no. 1 (1991): 50–57. http://dx.doi.org/10.1163/002820391x00032.

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Achtemeier, Paul J., Seyoon Kim, and Barnabas Lindars. ""The 'Son of Man'" as the Son of God." Journal of Biblical Literature 105, no. 2 (June 1986): 332. http://dx.doi.org/10.2307/3260417.

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MAKIN, MARK. "God from God: the essential dependence model of eternal generation." Religious Studies 54, no. 3 (April 10, 2018): 377–94. http://dx.doi.org/10.1017/s0034412518000197.

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AbstractAccording to the doctrine of eternal generation, the Son is eternally begotten of the Father. Although the doctrine is enshrined in the Creed of Nicaea and has been affirmed by Christians for nearly 1,700 years, many Protestants have recently rejected the doctrine. Eternal generation, its detractors contend, is both philosophically and theologically suspect. In this article, I propose a model of eternal generation and demonstrate how it avoids standard philosophical and theological objections. Eternal generation, I argue, can be understood as a form of essential dependence. To say that the Son is begotten of the Father is just to say that the Son essentially depends on the Father. The essence of the Son involves the Father, but not vice versa.

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Owen, Matthew, and John Anthony Dunne. "The Son of God and Trinitarian Identity Statements." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 33–59. http://dx.doi.org/10.14428/thl.v2i3.18413.

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Classical Trinitarians claim that Jesus—the Son of God—is truly God and that there is only one God and the Father is God, the Spirit is God, and the Father, Son, and Spirit are distinct. However, if the identity statement that ‘the Son is God’ is understood in the sense of numerical identity, logical incoherence seems immanent. Yet, if the identity statement is understood according to an ‘is’ of predication then it lacks accuracy and permits polytheism. Therefore, we argue that there is another sense of ‘is’ needed in trinitarian discourse that will allow the Christian to avoid logical incoherence while still fully affirming all that is meant to be affirmed in the confession ‘Jesus is God.’ We suggest a sense of ‘is’ that meets this need.

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Fennema, D. A. "John 1.18: ‘God the Only Son’." New Testament Studies 31, no. 1 (January 1985): 124–35. http://dx.doi.org/10.1017/s0028688500012960.

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Mayabubun, Liberatus, and Johanis Luturmas. "Identitas Yesus Sebagai Anak Allah Menurut Lukas 3:21-22." Media (Jurnal Filsafat dan Teologi) 3, no. 1 (March 7, 2022): 45–62. http://dx.doi.org/10.53396/media.v3i1.28.

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This essay discusses the identity of Jesus as the Son of God according to Luke 3:21-22. By using the historical-critical method, the author intends to underline the main message of Luke 3:21-22 that witnesses Jesus Christ as the Son of God. His identity comes from God Himself. At the baptism in the Jordan river, God declared before many people that Jesus was His beloved Son. The identity of Jesus as the Son of God reveals a special relationship between Jesus and His Father. The relationship is not a biological relationship between father and son, but a divine one. Jesus is the Son of God who was anointed to bring salvation to mankind.

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Veri, Esap. "STUDI APOLOGETIK KRISTEN TERHADAP KONSEP ANAK ALLAH YANG DITERAPKAN PADA PRIBADI YESUS KRISTUS." Jurnal Misioner 1, no. 2 (November 26, 2021): 226–51. http://dx.doi.org/10.51770/jm.v1i2.16.

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In this satudy the author discusses the concept of the Son of God which is applied to the person of Jesus Christ in the study of Apologetics. This topic is controversial because it often distors theological understanding as if the Christian faith teaches that God has biological children and this creates a theological misunderstanding. This sometimes understood by non-Christian.Therefore, the author will use the study of literature in research in order to explain the phenomenon under study.This study shows that the concept of the Son of God is not a concept that means the biological son of God. But the concept of the son of God is a concept that has meaning: first, Jesus is equal to God the Father. Second, Jesus Christ is the unique Son of God as well as having a personal relationship with the Father, so that it is the Son who reveals the entire existence of the Father. who has uniquely revealed the exixtence of the Father.

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Hermawan, Peter. "Penciptaan, Kejatuhan Manusia dalam Dosa dan Puncak Sejarah Keselamatan pada Kristus dalam Perspektif Gereja." Felicitas 2, no. 2 (October 25, 2022): 107–18. http://dx.doi.org/10.57079/feli.v2i2.80.

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The Nicene-Constantinople creed very clearly recognizes God the Father as the Creator of this universe. Man was created in the image of God, both male and female. According to Genesis 1:27 God created everything in this world really good and beautiful. Classical Creation Theology says that God created this world from something that did not exist before (creatio ex nihilo). The creation story in Genesis 1 illustrate that God created everything in this world in an orderly and systematic way. However, due to Adam's disobedience to God, humans who were originally created very noble and in the image of God experienced separation. As a result of this original sin, it lost the sanctity and justice of its nature when it was first created. But because of God's mercy, He gave God's only begotten Son, the Word of Truth, to save and redeem mankind from sin through His sacrifice on the cross. In order for humans to obtain that great salvation, humans must have faith in God who has given redemption through His Only Begotten Son, Jesus Christ. The manifestation of this faith is to receive the Sacrament of Baptism.

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Dissertations / Theses on the topic "Son of God"

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Magur, Gary B. "Child adoption implications of Biblical theology /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Ellis, Brannon E. "God of himself : John Calvin, classical trinitarianism and the self-existence of the Son of God." Thesis, University of Aberdeen, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540330.

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This thesis investigates several basic issues in Trinitarian theological formulation, in light of and in dialogue with John Calvin’s affirmation of the essential self-existence of God the Son, and the various approaches to endorsing or denying the legitimacy of such ‘autothean’ language in the Reformation and post-Reformation eras. My aim is to explain the historical and theological significance and to explore the constructive implications of Calvin’s ‘complex solidarity’ with the classical tradition in his approach to thinking and speaking of the Triune God, in light of and in dialogue with these debates centring on the bundle of themes – the divine processions and consubstantiality – at the heart of the doctrine of the Trinity. Chapter 1 is a discussion of Calvin’s doctrine of the Trinity in the 1559 Institutes. In Chapter 2, I take up the controversies that form the context of Calvin’s autothean language, discussing those during his lifetime, first with Trinitarians and then with anti-Trinitarians. Chapter 3 is my attempt to make theological sense of the historical shape of these debates, as well as the various approaches that arose after Calvin’s time, through offering an account of the role of the doctrine of eternal generation in classical Trinitarian theology. The aim is a faithful interpretation of the significance of the autothean controversies through grasping the complex of assumptions, convictions and claims at their heart, the theological shape of which I go on to consider throughout Chapters 4 and 5. Chapter 6, finally, is an initial foray into some further applications and implications of a Calvinian approach to thinking and speaking of the Triune God according to how he has given himself to be known, at this crucial nexus between Unity and Trinity.

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Ninan, Idicheria. "Jesus as the Son of God : an examination of the background and meaning of 'Son of God' in Paul's Christology with particular reference to Romans 8." Thesis, Coventry University, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359438.

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Martin, Edward N. "The eternal generation of the Son in the Cappadocian Fathers." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Wiebe, Elden Mark. "The pre-existence of the Son of God in the Pauline literature an exegesis of Galatians 4:4 and Romans 8:3 /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Van, Aarde A. G. "Historicization of myth the metaphor "Jesus - child of God" and its Hellenistic-Semitic and Greco-Roman background /." Pretoria : [S.n.], 2000. http://upetd.up.ac.za/thesis/available/etd-01112007-145002/.

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Marshall, Donald Plumstead. "The Son who is the servant in the Gospel of Matthew." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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McKellar, Scott Gordon. "Mark's Christology of Jesus as Son of God the theological and literary function of of [sic] the words of the demons in Mark /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Kärnerup, Glenn. "The Concept ”son of God” in the Hebrew Bible and Early Jewish Literature." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411925.

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Hillier, R. M. "Milton's Messiah : the Son of God and soteriology in the works of John Milton." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604064.

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The thesis examines Milton’s theological and poetic treatment of the Sea of God and the work of salvation and challenges the prevailing opinion in Milton studies that Milton adheres to Arian, Socinian, or psilanthropic tenets. Chapter one argues that Milton’s Christology and soteriology cannot be reconciled with Arianism either as a historical or in a technical sense. Christology necessarily entails soteriology, and Milton’s understanding of the incarnate Son as theanthropos establishes the importance of Christ’s mediatorial and redeeming role. Milton’s powerful conception of the pernicious effects of human sin cannot support an exemplarist, subjective atonement, and instead depends upon a unique, objective atonement. Chapter two analyses Paradise Lost’s bipartite “great Argument” – the assertion of eternal providence and the justification of God’s ways – in fideistic rather than in purely rationalistic terms. The chapter re-evaluates the poem’s debt to Protestant and, in particular, Lutheran forensic discourse on the doctrine of justification. Chapter three offers a reading of Satan’s voyage across Books Three and Four of the epic and interprets the poem’s cosmos as operating according to a sacramental-allegorical poetic. The universe which Satan blindly traverses is an explicatio filii Dei and a copious manifestation of the Son’s theanthropic mediation. Chapter four presents a suggested cause for Milton’s representation of the Fall in Book Nine of Paradise Lost as Eve and Adam’s transgression of the law of charity, that is, the love of God, self and neighbour, which forms the basis for Milton’s understanding of natural law. In the final chapter, I demonstrate how, in addition to surprising Milton’s readers by sin, the affective stylistics of Fishian literary analysis can be applied to Milton’s treatment of the aftermath of the Fall to assure the poem’s readers of the provision of Grace. The thesis concludes by maintaining that Milton’s diffuse epic comprises a redemption song with a highly nuanced Christology and soteriology that is indissociable from a comprehensive critical appreciation of the poem’s central reading.

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Books on the topic "Son of God"

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V, Gerike Henry, and Engelbrecht Edward, eds. God the Son. St. Louis, MO: Concordia Pub. House, 2003.

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Guy, Lafon. De Dieu et son Christ. Paris: Confrontations, 1986.

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Saracen, Justine. Sarah, son of God. Valley Falls, NY: Bold Strokes Books, 2011.

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Saracen, Justine. Sarah, son of God. Valley Falls, NY: Bold Strokes Books, 2011.

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1931-, Labarrière Pierre-Jean, Colin Pierre, and Confrontations (Group : Paris, France), eds. De Dieu et de son Christ. Paris: Confrontations, 1986.

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Boyd, Gregory A. Cynic sage, or, Son of God? Wheaton, Ill: Victor Books, 1995.

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Geftakys, George. Jesus is the Son of God. Fullerton, Calif: Torch and Testimony Publications, 1987.

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Tanri'yi Goren Son Insan. Dogan Kitap, 2018.

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Allen, Garrick V., Kai Akagi, Paul Sloan, and Madhavi Nevader, eds. Son of God. Penn State University Press, 2019. http://dx.doi.org/10.1515/9781646020089.

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Bryan, Christopher. Son of God. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197651261.001.0001.

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Abstract Christians have long referred to Jesus of Nazareth as “Son of God.” But what have they meant by that? And what, if anything, might such an expression mean in the twenty-first century? This book approaches these questions by surveying the use of this and related expressions: first, in the Scriptures of Israel, which provided the language and concepts in which both Jesus and his earliest followers expressed and understood themselves; second, in the world of Greco-Roman and Roman imperial culture surrounding Israel that saw the rise and spread of Christianity; and, finally, in the early Christians’ own testimony to the impact made on them by Jesus of Nazareth, as that is expressed in the New Testament. The survey points to a definite direction and thrust in the understanding and attitudes to Jesus implicit in use of the phrase “Son of God,” an understanding and attitudes that both complement and contrast with that other expression most commonly used of him, namely “Lord.” In a closing section, the book considers the implications of these reflections for Christian theology and self-understanding in the twenty-first century, and in particular with what they have to say to the phenomena of saints, sanctity, and sainthood.

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Book chapters on the topic "Son of God"

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Oliver, P. M. "God as Son." In Donne’s God, 117–47. New York: Routledge, 2018. | Series: Routledge studies in Renaissance literature and culture; 43: Routledge, 2018. http://dx.doi.org/10.4324/9781315159812-6.

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Ferguson, John. "Son of God." In Jesus in the Tide of Time, 145–67. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003160878-6.

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"Son of God." In The Titles of Jesus in Christology, 279–346. The Lutterworth Press, 2022. http://dx.doi.org/10.2307/j.ctv2xszrhm.9.

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"God the Son." In The Trinity, 471–80. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/j.ctv2d7x4zw.32.

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"Son of God." In Faith Within Reason. Continuum, 2007. http://dx.doi.org/10.5040/9781472966018.ch-010.

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Ashton, John. "Son Of God." In Understanding The Fourth Gospel, 195–232. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199297610.003.0009.

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Abstract Between the simple messianic faith outlined in the previous chapter and the high christology associated with the figure of the Son of Man lies a middle ground. There can be no question of marking this out clearly, still less of railing it off. Nevertheless, one might reasonably expect to be able to detect in the Gospel at least some traces of the passage from the earlier to the later faith. In searching for these one could of course begin from the strong evidence of the finished gospel, with its clearly defined notions of c, exaltation, revelation, and so on. But the question I want to attempt to answer in this chapter (the most tentative in the book) means taking a rather different approach, one that involves the imposition of certain methodological restraints.

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Kratz, Reinhard G. "Son of God and Son of Man:." In Son of God, 9–27. Penn State University Press, 2019. http://dx.doi.org/10.5325/j.ctv14gpcwm.5.

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"Cosmological Son: God in Creation." In The Son is Truly Son, 75–105. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.stt-eb.5.127788.

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"Son de Camagüey." In Capitalism, God, and a Good Cigar, 222–34. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822386483-016.

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González, Ángel. "Son de Camagüey." In Capitalism, God, and a Good Cigar, 222–34. Duke University Press, 2005. http://dx.doi.org/10.1215/9780822386483-016.

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Conference papers on the topic "Son of God"

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Ghazi ASSI, Ahmed. "Interpretation of the verses of judgments Verse (45) of Surat Al-Ma’idah In the Holy Quran." In V. International Congress of Humanities and Educational Research. Rimar Academy, 2022. http://dx.doi.org/10.47832/ijhercongress5-3.

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Praise be to God, a praise worthy of His majesty and beauty, and eternal prayer and peace accompanying those who have reached darkness. His perfection, and all his weaning improved, on his family and all his companions, and after: - The science of tafsir is one of the best and most honorable sciences, since with it the expressions that are the purpose of the creation of the Creator are correct. The Almighty said: ((I did not create the jinn and men except to worship Me)) (Al-Dhariyat (56). The present criminal law, wide and integrated fields, and the Islamic Sharia has come with an integrated system with clear goals that achieve the lofty purposes of reforming society and upholding the emergence of virtue and compassion for people, fulfilling the right to the pleasure of God Almighty. It is self-evident that everything has a beginning that must have an end, and this end must have a summary and the conclusion of this simple research is: - 1- A clarification of the general rulings that came in this noble verse about the reason for its revelation, its appropriateness, the readings contained in it, and the general meaning of it. 2- Explanation of the rulings of jurisprudence that God has legislated in this verse that benefit humanity. 3- From the explanation of retribution and its types by deducing jurisprudential issues from the verse from the killing of a man to a woman, the killing of a father by his son, the killing of a Muslim by an infidel. The ruling on the one-eyed if he puts out a valid eye, the blood money for the eye of the one-eyed, the ruling on cutting the ear, the blood money for the eye of the one-eyed, the ruling on cutting the ear, the ruling on cutting the tongue of the mute, the blood money for the tooth if it is black and plucked.

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Szymanska-Stulka, Katarzyna. "SPACE PERFORMS FOR SACRED AMONG MUSIC AND ARCHITECTURE. THE CASE OF STABAT MATER??S MOTIF IN POLISH CONTEMPORARY MUSICAL WORKS BY PAWEL LUKASZEWSKI AND IGNACY ZALEWSKI." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/vs08.09.

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In sacred musical works we find structures and composing solutions that introduce a specific action, similar to visual elements. What are the means for the architectural and sound space that create a sacred space? Are there playing in common? I answer this question on the basis of contemporary architecture (e.g. Church of Light by Tadao Ando in Ibaraki/Japan, Fritz Hoger�s Kirke in Berlin/Germany, Basilica Sanctuary of Our Lady of Tears by Stephane Aboudaram in Syracuse/Italy) confronted with music dedicated to the sacred sphere. In accordance with the currently developed cognitive interpretation, I will guide towards the sphere of experience and define a sacred place as an area where you can feel safe, surrounded by somewhat mysterious; calm down, focused on, forget about reality. At this place you can also be moved, sublimed and touched by presence of eternity, and share or express the fullness of life emotions. I present a musical analysis of sacred elements on the examples of works by contemporary Polish composers focused on the image of the suffering Mother of God under the cross of her son: Luctus Mariae by Pawel Lukaszewski from 2010 based on the Latin version of the Stabat Mater sequence, referring to the convention of the Italian madrigal theater from the 18th century and representing a severe beauty of the contemporary vision of meditation, and Stabat Mater by Ignacy Zalewski from 2018 making the suffering of the Mother of God more �real� basing on the contemporary version of a medieval sequence in a current experience of symbolic performative and vivid image that can be shared by the recipient.

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Pajić, Sanja, and Roza G. Damiko. "UMETNIČKO – ISTORIJSKE VEZE KRAJEM 13. I POČETKOM 14. VEKA: ZAJEDNIČKE TEME U SRPSKOJ I ITALIJANSKOJ UMETNOSTI." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.581p.

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The paper considers the relations between art created on the territory of the Serbian medieval state and Italian painting from the end of the 13th and the first two decades of the 14th century in the context of contemporary historical events, as well as political and family ties between the Angevin, Nemanjić and Árpád dynasties. Representations of standardized forms of rare iconographic solutions appear in the monumental painting in the endowments of King Milutin (1282–1321), spread predominantly in the art at the territory of Serbia and Macedonia. The monumental Mother of God Pelagonitissa was shown in the church of the mon- astery in Staro Nagoričino, as well as Christ’s Ascent of the Cross in its trium- phant version, while the same scene, a different iconographic scheme empha- sizing the strong emotional charge, is preserved in the church of St. Nikita in Čučer. Moreover, a fairly unknown motif of the Mother of God kissing the Son in the cradle-sarcophagus was painted on the scene of the Birth of Christ in the Sts. Joachim and Anna Church (King's Church) in Studenica. Variations of these themes appeared in Italy in the same period, most often on small-size panels. These works, intended primarily for the Franciscans, were created in the centres where this monastic order maintained strong connections with the Guelfs, the Angevin dynasty and the popes. Thus, the interpretations of the Mother of God Pelagonitissa are found primarily in Romagna and Rimini, where Giovanni da Rimini presented this theme as the central part of the triptych, on whose side wing there was, among others, the scene of the Birth of Christ with the motif of the Mother kissing the Child. The triumphant version of Christ's ascent to the cross was painted in Tuscany and Siena, while the variation seen in the fresco in Santa Maria Donnaregina Vecchia in Naples is close to the fresco from Čučer. The significant role of the political and cultural mediator of the Serbian state was confirmed in the time of Milutin and his mother Jelena, whose relations with Angevins and Franciscans, widely present in the Balkans, are well known, simultaneously being in close contacts with popes, starting with Franciscan Pope Nicholas IV.

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Завойкина, Н. В., and А. М. Новичихин. "Marble basins with inscriptions from Gorgippeia." In Древности Боспора. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2020.978-5-94375-339-8.166-177.

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Two marble vessels preserving fragmentary are published in the article. The first is a perirranterion from accidental finds in Gorgippia (fig. 1). It is dated back to the Roman time. On its rim has been carved the inscription: vac. Θ̣ – 10 – ΩΣ vac. N – 4/5 – Ν̣ΙΟΥ (fig. 2.1, 2.2). The authors have proposed its reconstruction as “θ[εῷ ὑψίστῳ? Ἔρ]ως Ν[ουμη]νίου, – to the Supreme God Eros, son of Noumenios (has dedicated)”. Eros, son of Numenios, is known in the dedication to Poseidon of the thiasos of naukleroi from Gorgippia (CIRB 1134) in the reign of Sauromates II (AD 173/4–210/11). He was a merchant and navigator, a wealthy citizen of Gorgippia. This observation makes it possible to date the perirranterion to 170s – 210s AD. The reading of θ[εῷ ὑψίστῳ] is suggested on the basis of the size of the gap, the popularity of the cult of this deity in Bosporos in the first centuries AD, and because the Supreme God is known as a protector from some dangers at sea. The photograph of the Gorgippian perirranterion was published as an analogy for the reconstruction of the Phanagorian perirranterion in 2018 [Завойкина 2018, 109]. There were no parameters of it and characteristics of the state of its inscription in the article. However, S.Yu. Saprykin has suggested reading the inscription on the Gorgippian perirranterion only on the basis of the photograph [Сапрыкин 2019, 152–153]. He did not carry out an autopsy of the inscription. As a result of this attitude to the new source, the researcher has offered the reading with some erroneous. So, Saprykin saw the letters […]ΕΦΑΝ […]ΙΟΥ in the donor’s name on the photograph instead of the letters […]ΩΣ vac. N – 4/5 – Ν̣ΙΟΥ, which were clearly visible in the autopsy. Not knowing the parameters of the inscription (the height of the letters, the distance between them, the length of the gaps between the letters) led Saprykin to a purely speculative reasoning about the possible name of a deity in the dedication. Only a small fragment of upper part (a rim) of the second marble vessel has survived (fig. 2.3, 2.3a). It was found in the course of archaeological investigation in Gorgippia in 1968. Three letters has cut on its outer side -? – ΗΜΩ̣ -? -. The fragment is dated to the last quarter of II – the first third of III centuries AD. The authors has come to the conclusion that the fragment resembles the perirranterion from Phanagoria, and the letters may belong to the donor’s name or patronymic in -ημων. Also it is considered a new restoration of the dedicatory inscription, carving on the perirranterion from Phanagoria, which was proposed by F. V. Shelov-Kovedyaev. Some errors, shortcomings and remarks made by S.Yu. Saprykin concerning to the reading of the inscription were disassembled earlier [Завойкина 2020, 61–68]. F. V. Shelov-Kovedyaev has not taken into account the diameter of the perirranterion, the size of the letters in the inscription and the distance between them in his reconstruction. As a result, the inscription takes more than 50 sm at max. outer diameter of the Phanagorian perirranterion 42 sm.

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Kennard, M. "Strained SOI/GOI." In 2006 International SiGe Technology and Device Meeting. IEEE, 2006. http://dx.doi.org/10.1109/istdm.2006.246516.

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TYTAR, Olena. "HERMENEUTICS OF DANTE’S INTERPRETATION OF HAPPINESS AS A CONCEPT OF GOOD." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.59.

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The basis of human nature according to Dante is natural inclination, love to good (Aristotelianism, Thomism). God is the highest blessing but some souls are deceived and choose to love the created world, such love can be broken and become a false love, a sin when either the measure or the choice of worthful goal the object of this love is violated. Thus it becomes a transgression punished in Purgatory or a sin punished in Hell. The crucial thing in person's life is a vision of God. In this respect Dante is a Thomist. It is also important to see Comedy as a kind of model of the universe, Dante embodies mathematical, philosophical, Christological, astrological, numerological and other views in it Keywords: Dante, Thomism, hermeneutics, philosophy of happiness, philosophy of culture

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Ionica, Irina, Amer El Hajj Diab, and Sorin Cristoloveanu. "Gold nanoparticles detection using intrinsic SOI-based sensor." In 2011 IEEE 11th International Conference on Nanotechnology (IEEE-NANO). IEEE, 2011. http://dx.doi.org/10.1109/nano.2011.6144565.

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Nagarajan, Anitharaj, Shusuke Hara, Hiroaki Satoh, Aruna Priya Panchanathan, and Hiroshi Inokawa. "Directivity of SOI Photodiode with Gold Surface Plasmon Antenna." In 2019 Silicon Nanoelectronics Workshop (SNW). IEEE, 2019. http://dx.doi.org/10.23919/snw.2019.8782959.

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Rosemeyer, Tom. "Gold mineralization in the San Juan Mountains, Southwestern Colorado." In 7th Annual New Mexico Mineral Symposium. Socorro, NM: New Mexico Bureau of Geology and Mineral Resources, 1986. http://dx.doi.org/10.58799/nmms-1986.68.

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Kohli, Manuel, Daniel Chelladurai, Laurenz Kulmer, Killian Keller, Yannik Horst, Tobias Blatter, Joel Winiger, et al. "256 GBd Barium-Titanate-on-SiN Mach-Zehnder Modulator." In Optical Fiber Communication Conference. Washington, D.C.: Optica Publishing Group, 2024. http://dx.doi.org/10.1364/ofc.2024.m3k.5.

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We demonstrate a 110-GHz BTO Mach-Zehnder modulator integrated on foundry- produced silicon nitride for 340 Gbit/s data links. This approach, featuring nano-scale plasmonics and highly nonlinear BTO, proves to be a viable platform for next-generation Tbit/s links.

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Reports on the topic "Son of God"

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LaiHing, Kenneth. Third Order Susceptibility of Gold Sulfide Sol. Fort Belvoir, VA: Defense Technical Information Center, December 1992. http://dx.doi.org/10.21236/ada337938.

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Cunningham, Stuart, Marion McCutcheon, Greg Hearn, Mark David Ryan, and Christy Collis. Australian Cultural and Creative Activity: A Population and Hotspot Analysis: Gold Coast. Queensland University of Technology, August 2020. http://dx.doi.org/10.5204/rep.eprints.203691.

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The Gold Coast has one of the strongest and most resilient city brands in Australia. Monikers such as the ‘glitter strip’, ‘Sin City’, ‘Australia’s playground’ and ‘famous for fun’ have variously been applied to brand the Gold Coast, with its identity long touted as revolving around ‘sun, surf and sand’. Belinda McKay (2005, p. 68) observes that the Gold Coast is often seen as a place to escape to, ‘where new possibilities can be imagined and enacted’: this sense of escape from the ordinary remains a strong element of the Gold Coast’s place identity.

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Schoar, Antoinette, and Ebonya Washington. Are the Seeds of Bad Governance Sown in Good Times? Cambridge, MA: National Bureau of Economic Research, May 2011. http://dx.doi.org/10.3386/w17061.

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Aimone, Jason, Brittany Ward, and James West. Dishonest Behavior: Sin Big or Go Home. Cambridge, MA: National Bureau of Economic Research, April 2019. http://dx.doi.org/10.3386/w25746.

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Rogell, Björn, and Thomas Axenrot. Pelagisk fisk i Mälaren 2022. Institutionen för akvatiska resurser, Sveriges lantbruksuniversitet, 2023. http://dx.doi.org/10.54612/a.3st07esrjc.

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Sötvattenslaboratoriet vid Institutionen för akvatiska resurser, SLU, genomförde hösten 2022 en hydroakustisk undersökning i fyra delområden av Mälaren. Studien genomfördes mellan 2022-09-26 och 2022-09-29, och är en del av årliga hydroakustiska undersökningar som utförs i Mälaren, Vänern och Vättern. De delområden som undersöktes var Ekoln, Granfjärden, Prästfjärden och Görväln. Det var möjligt att analysera åtta 8 arter inklusive kombinationer av art och åldersklass (nors 0+, nors >0+, siklöja 0+, siklöja >0+, storspigg, gös 0+, gös >0+ och braxen). Beståndstrender av årsyngel av siklöja och gös (0+) undersöktes genom förekomster i tråldrag. För de undersökta arterna var populationsutvecklingen över tid relativt likartad. Jämförelser gjordes mellan medelvärdet för de senaste två åren (2022 och 2021) med medelvärdet för en referensperiod, bestående av de fem föregående åren (2016 och 2020). • Norsbeståndet var generellt stabilt med god rekrytering. • Fortsatt god rekrytering av gös i Granfjärden. • Siklöjebeståndet är stabilt sedan 2012, med en relativt god rekrytering i Görväln. • Antalet stora fiskar (>17 cm) tenderar att minska i Ekoln.

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Aizenman, Joshua, Yothin Jinjarak, Donghyun Park, and Huanhuan Zheng. Good-Bye Original Sin, Hello Risk On-Off, Financial Fragility, and Crises? Cambridge, MA: National Bureau of Economic Research, April 2020. http://dx.doi.org/10.3386/w27030.

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Neset, Tina-Simone, Lotta Andersson, Magnus Matteo Edström, Katerina Vrotsou, Clara Greve Vilaro, Carlo Navarra, Kostiantyn Kucher, et al. AI för klimatanpassning : Hur kan nya digitala teknologier stödja klimatanpassning? Linköping University Electronic Press, May 2024. http://dx.doi.org/10.3384/brief-203955.

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Tillgång till vädervarningar med information om förväntade konsekvenser av vädret är nödvändigt för god krisberedskap hos myndigheter, kommuner, näringsliv och privatpersoner. Vidareutveckling av varningssystem som fokuserar på förväntade störningar (konsekvensbaserade varningssystem) är därför en viktig komponent i samhällets hantering av klimatförändringar. Forskningsprojektet AI för klimatanpassning (AI4CA) har analyserat möjligheter och hinder med att inkludera AI-baserad text- och bildanalys som stöd till SMHI:s konsekvensbaserade vädervarningssystem och på sikt även stödja långsiktig klimatanpassning

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Andersson, Ellen, Maria Andersson, Charlotte Berg, Ruben Hoffman, Magdalena Jacobson, Linda Keeling, Mikaela Lindberg, et al. Transport av dräktiga djur, transport av unga djur och åldersbestämning av foster. SLU's Scientific Council for Animal Welfare, Swedish University of Agricultural Sciences, 2023. http://dx.doi.org/10.54612/a.6bmbos65rf.

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De flesta lantbruksdjur transporteras endast enstaka gånger i livet och har därför sällan möjlighet att vänja sig vid transporter på ett sätt som skulle förebygga stress och bidra till en god transportupplevelse. Att skapa förutsättningar som minimerar påverkan på djuren och underlättar drivning av djuren är därför av stor vikt. Livdjurstransport eller transport till slakt kan vara en mycket stressfylld situation för djur. EFSA har under 2022 publicerat tre olika utlåtanden om transport av nötkreatur, små idisslare och gris. EFSA har i sina utlåtanden identifierat följande relevanta välfärdsrisker: social stress i samband med omgruppering, stress då djuren hanteras av ovarsamma människor eller av människor som de inte är vana vid, stress på grund av värme eller kyla, skador, rörelsestress (orsakat av fordonets rörelser), predationsstress (specifikt hos får som drivs med hund), hunger, törst, respiratoriska problem (specifikt hos nötkreatur), begränsade rörelsemöjligheter, svårigheter att vila och sensorisk överstimulering. Sammantaget kan dessa välfärdsrisker leda till ackumulerad och hög stress, rädsla, smärta, obehag och utmattning hos djuren. Nötkreatur, grisar och får är sociala djur som lätt stressas om de separeras från sin grupp. Att ta hänsyn till deras naturliga flockbeteende genom att t.ex. inte driva djur enskilt utan i grupp (undantag för vuxna handjur som ofta behöver hanteras enskilt) är därför viktigt både före, under och efter transport. Omgrupperingar och social stress riskerar att leda till aggressioner och oönskade beteenden då djuren kan komma att skada sig själva eller varandra. Djurs tidigare erfarenheter av att bli hanterade av människor påverkar deras upplevelse och stressnivå vid hantering i samband med transport. En mer vänlig hantering av djuren tidigt i livet kan underlätta hanteringen i samband med transport. Djurens rädsla utgör en välfärdsrisk, både för djuren själva och för den transportör som ska hantera dem. Utlastningsutrymmen och drivvägar behöver vara väl designade för att få ett bra flöde när djuren lastas respektive lastas av och den som hanterar djuren behöver ha god kunskap om djurens naturliga beteenden. Hunger och törst kan uppstå hos djur under tiden från lastning till transport och urlastning. Risken för att djuren ska uppleva hunger och törst ökar med längre transporttider. Unga djur har ett naturligt tätare födointag vilket man kan behöva ta hänsyn till vid transport genom att erbjuda djuren möjlighet att äta och dricka oftare än äldre djur. I nuläget finns det inga optimala lösningar på hur man ska kunna tillgodose behovet av vatten eller annan utfodring på transport då intaget även påverkas av stress och sociala faktorer utöver vana vid utrustningen. Djurtätheten på transportfordonet är en viktig faktor som påverkar djurens möjligheter att hålla balansen och att kunna ligga ned och vila, men även risken för skador och död. Behovet av att kunna ligga ned under transport ökar med transportens längd och huruvida djuren ligger ned är kopplat till vilket utrymme som ges, där större utrymme leder till att fler djur ligger ned. Sen dräktighet räknas som ett tillstånd då det inte är lämpligt att transportera ett djur eftersom transport under denna period kan leda till negativa konsekvenser för djurets välfärd och risker för avkomman. Dräktighet innebär ökad sårbarhet både fysiskt och fysiologiskt. För dräktiga djur innebär därför den stress som förflyttning, lastning, ny miljö, okända människor, rörlig och ostabil transport, transportfordonets förutsättningar, samt avsaknad av foder och vatten under längre perioder, en större påfrestning med en ökad risk för negativa konsekvenser, än för icke-dräktiga djur. Dräktiga djur har en ökad metabolism och värmeproduktion, framförallt under sen dräktighet, vilket gör dräktiga djur mer känsliga för värmestress än icke-dräktiga djur. Vidare blir fysisk ansträngning jobbigare för det dräktiga djuret beroende både på den ökade tyngden och dess påverkan på rörelseapparaten. Även cirkulationssystemet blir mer ansträngt med en förhöjd hjärtfrekvens som följd. Vid värmestress ökar dessutom andningsfrekvensen påtagligt. Kortisol har en viktig roll i slutet av dräktigheten och för att initiera förlossning. I slutet av dräktigheten stiger kortisolnivåerna i moderdjurets blod till följd av att fostrets kortisolproduktion ökar. Förhöjda kortisolnivåer till följd av stress och fysisk ansträngning i samband med lastning, hantering, omgruppering, transport och nya miljöer kan orsaka abort eller för tidig igångsättning av förlossningen. Flera studier visar att det även finns risker under andra delar av dräktigheten. Transport ökar till exempel risken för embryonala förluster under tidig dräktighet hos gris, framför allt under vecka två till fyra, vilket är en kortisolkänslig period. För nötkreatur finns det risk för embryonala förluster vid transporter under dräktighetens första två månader och studier på får har visat på negativa effekter på lamm och ökad risk för fosterdöd vid förhöjda kortisolnivåer hos tackan. Det finns även en risk för epigenetiska effekter hos fostren vid stress hos moderdjuret, vilka kan komma att påverka avkomman senare i livet. När hondjuren ökar i vikt genom fostertillväxt och ökad volym av fostervätskor, påverkas deras rörlighet och förmåga att hålla balansen vilket kan göra att både lastning och transport försvåras samt innebära en ökad risk för halkskador och fläkningsskador. Eventuella led- och klövproblem kan dessutom förvärras eller försvåra rörelsemöjligheterna, även om uppenbar hälta inte alltid kan ses. Den ökade storleken gör att dräktiga djur kräver större plats under transporten, både för att djuren i sig är större, men också för att de ska kunna parera rörelser och hålla balansen. Dräktiga grisar minskar sin aktivitetsnivå och har större behov av att ligga ned och vila vilket behöver tillgodoses under transport. I slutet av dräktigheten, oklart exakt när, sker en uppmjukning av vävnaderna i bäckenregionen vilket är mer påtagligt för nötkreatur än för små idisslare och suggor. Uppmjukningen kvarstår även en tid efter förlossningen. Uppmjukningen ger försämrad stabilitet vid rörelse, vilket innebär risker vid både lastning och transport. Det är därför viktigt att man tar hänsyn till detta och har god tidsmarginal vid transport av dräktiga eller nyförlösta djur, så att djuren inte riskerar att transporteras under den tid som bäckenet är instabilt. Den vetenskapliga evidensen för EU:s regel om 90 % av den förväntade dräktighetstiden som gräns för transport av dräktiga djur förefaller oklar. Rådet ställer sig bakom konklusionen i EFSA:s utlåtande om transport av nötkreatur, små idisslare och gris, om att vetenskapliga belägg för den exakta nu gällande gränsdragningen saknas, samtidigt som det är tydligt att långt gången dräktighet är en riskfaktor för negativ djurvälfärd under transport. I de aktuella utlåtandena finns dock flera studier citerade som visar på sårbarhet för de dräktiga djuren och deras foster under en period som i många fall är längre än de sista 10 % av dräktighetstiden samt att det finns en ökad sårbarhet även under andra delar av dräktigheten och att både moderdjur och foster kan påverkas negativt av att transporteras. Det finns risk för att den stress som en transport innebär kan leda till att det sent dräktiga djuret aborterar eller att förlossningen sätts igång under eller strax efter transport. Då det således föreligger risker för foster och moderdjur vid transport av dräktiga djur under stora delar av dräktighetsperioden anser Rådet att transport av dräktiga djur (nötkreatur, får och gris) om möjligt bör undvikas. Vid transport av unga kalvar, smågrisar och lamm måste hänsyn tas till flera faktorer, såsom ålder, immunförsvarets utveckling, djurens allmänna hälsostatus, huruvida djuren är avvanda eller inte, social stress, etc. Unga djur är generellt känsligare än vuxna djur, och påverkas än mer av att utsättas för hunger och törst, kalla och varma transporter, och begränsade möjligheter att vila under transport. Under perioden då det passiva immunförsvaret går ned samtidigt som det aktiva immunförsvaret är under uppbyggnad är djuren extra känsliga för infektioner. Hur väl ett ungt djur klarar en transport beror bl.a. på längden på transporten (ju längre transport desto större risk för djurens välfärd), samt djurets ålder och vikt. Tiden mellan två och fyra veckor är en känslig ålder för transport av kalvar. Enligt EFSA bör inte kalvar transporteras tidigare än vid fem veckors ålder och de bör väga minst 50 kg. För lamm rekommenderas att djuren transporteras först efter avvänjning. Vidare behöver hänsyn tas till djurens behov av foder och vatten, så att deras närings- samt vätskebehov tillgodoses. Hänsyn behöver även tas till på vilket sätt de är vana vid att inta foder och vatten, och om djuret hålls på liknande sätt i transporten som de är vana vid, exempelvis i samma grupp eller tillsammans med sin mamma. Det kan vara klokt att utfodra djuren innan transport för att minska risken för hunger under transporten. Vid mjölkgiva till kalv behöver tid ges för digestion innan transport för att minska risken för diarré. Icke avvanda djur upplever en större stress runt transport än avvanda djur (vid transport utan moderdjur) och det är därför bättre att företrädesvis transportera djuren efter avvänjning. Unga djur är heller inte motoriskt färdigutvecklade, vilket kan påverka deras balans under transport samt vid på- och avlastning. Yngre djur ligger ned och vilar i större omfattning än vuxna djur. Yngre djurs behov och möjlighet att vila påverkas av vad som sker under transporten, t.ex. hur fordonet körs, vägbanans utformning och fordonets komfort, men också av transportens längd, utrymme per individ och om det är tillräckligt med strö för att kunna ligga bekvämt. I dagsläget saknas en tillfredsställande diagnostisk metod för att med säkerhet bestämma den exakta dräktighetslängden hos ett moderdjur som befinner sig i sen dräktighet, utöver dokumentation baserad på betäcknings-/inseminationsdatum, som Rådet bedömer vara det säkraste sättet att undvika transporter i sen dräktighet. För nötkreatur kan rektalisering vara en enkel och billig metod för att utesluta sen dräktighet, men detta är inte tillämpligt för gris och får. För åldersbestämning av kalv- och lammfoster efter slakt eller avlivning används i nuläget referensvärden för CRL (crown-rump length) som huvudsaklig objektivt mätbar parameter, i kombination med bedömning av andra yttre kännetecken hos fostret, t.ex. behåring. De referensvärden för bedömning som används idag grundar sig dock till stor del på äldre studier, och i takt med att nöt- och fårpopulationen förändras genom aveln kan referensvärdena behöva anpassas i motsvarande utsträckning. Rådet rekommenderar att referensvärden för åldersbestämning av kalv- och lammfoster uppdateras.

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Gallien, Max, Umair Javed, and Vanessa van den Boogaard. Between God, the People, and the State: Citizen Conceptions of Zakat. Institute of Development Studies, May 2023. http://dx.doi.org/10.19088/ictd.2023.027.

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The global pool for zakat – one of the five pillars of Islam mandating an annual payment typically equivalent to 2.5 per cent of an individual’s productive wealth – is estimated to make up between USD 200 billion and 1 trillion. States have long sought to harness zakat for their own budgets – and legitimacy. To date, however, there has been no systematic empirical discussion of how citizens perceive and engage with state involvement in zakat and how they perceive state-run zakat funds. These perceptions and experiences are central to important questions of how we conceptualise fiscal transfers and the relationship between citizens and states: if it is legally treated as one, does zakat function like a tax? Do citizens engage with it differently? Does its formalisation strengthen or undermine the social norms in which it is embedded? This paper provides, to the best of our knowledge, the first comparative analysis of how citizens in Muslim-majority countries conceptualise zakat, attempting to situate it between religion, charity, and the state. We do so in the context of three lower middle-income countries (LMICs) – Morocco, Pakistan, and Egypt – representing variation in state involvement in zakat, relying on nationally representative surveys covering 5,484 respondents, of whom 2,648 reported that they had paid zakat in the preceding 12 months. Despite heterogeneity in state practice across the three countries, and in contrast to our expectations, we find commonalities in how citizens perceive zakat. Across our cases, citizens understand zakat as existing beyond the state, even where the state is involved in zakat administration and enforcement. Rather than viewing it as a legal obligation akin to taxation or merely as a charitable payment, Muslims across diverse religious and institutional contexts predominately conceive of zakat as a form of informal tax, rooted in social pressures and sanctions in the afterlife, but existing beyond the limits of state authority. This has important conceptual implications for the study of public finance, which has been predominately state-centric, while suggesting that there are clear limits to states’ ability to harness zakat payments into public finance systems. It also suggests clear limits to the ability of states to ‘harness’ zakat as a fiscal tool through centralised administration or mandated enforcement.

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Wilson, Sophie, Daniel Cameron, and Ben Roff. Good Practice Regulatory Change. Food Standards Agency, March 2023. http://dx.doi.org/10.46756/sci.fsa.wjl634.

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he Food Standards Agency (FSA) is responsible for food safety across England, Wales, and Northern Ireland. As part of its work on the Achieving Business Compliance (ABC) programme, the FSA wanted to understand more about how other regulators have approached regulatory change programmes, with a view to introducing their own programme. The FSA wanted to learn from what had happened in the past, explore the current landscape of regulatory change, and identify what good practice looks like. The ABC team also wanted to understand the challenges and barriers faced by other regulators and how these were dealt with, so they could learn more about what works. The overarching aim of the research was to identify transferable lessons learnt, and good practice in regulatory change. In particular, this focused on exploring: the planning and implementation of change stakeholder engagement and relationships outcomes and lessons learned The scope of the research was not restricted to the food landscape and included a broad range of regulators with a focus on, but not restricted to, those who operate within an inspection, safety and standards environment.

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