Artículos de revistas sobre el tema "Christian life dx History"
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Ogdie, Alexis, Taylor Blachley, Paul R. Lakin, Blessing Dube, Robert R. McLean, Peter Hur y Philip J. Mease. "Evaluation of Clinical Diagnosis of Axial Psoriatic Arthritis (PsA) or Elevated Patient-reported Spine Pain in CorEvitas’ PsA/Spondyloarthritis Registry". Journal of Rheumatology 49, n.º 3 (1 de diciembre de 2021): 281–90. http://dx.doi.org/10.3899/jrheum.210662.
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ObjectiveTo determine the presence of axial symptoms in patients with psoriatic arthritis (PsA) and examine differences between those with or without a diagnosis of axial PsA (axPsA).MethodsPatients with PsA at their Corevitas’ (formerly Corrona) Psoriatic Arthritis/Spondyloarthritis Registry enrollment visit were stratified into 4 mutually exclusive groups based on axial manifestations: physician-diagnosed axPsA only (Dx+Sx–), patient-reported elevated spine symptoms only (Dx–Sx+; defined as Bath Ankylosing Spondylitis Disease Activity Index ≥ 4 and spine pain visual analog scale ≥ 40), physician-diagnosed and patient-reported manifestations (Dx+Sx+), and no axial manifestations (Dx–Sx–). Patient characteristics, disease activity, and patient-reported outcomes (PROs) at enrollment in each axial manifestation group were compared with the Dx–Sx– group. Associations of patient characteristics with the odds of having axial manifestations were estimated using multinomial logistic regression (reference: Dx–Sx–).ResultsOf 3393 patients included, 226 (6.7%) had Dx+Sx–, 698 (20.6%) had Dx–Sx+, 165 (4.9%) had Dx+Sx+, and 2304 (67.9%) had Dx–Sx–. Patients with Dx–Sx+ or Dx+Sx+ were more frequently women and had a history of depression and fibromyalgia (FM) vs patients who had Dx–Sx–. Patients with Dx+Sx– or Dx+Sx+ were more frequently HLA-B27 positive than those with Dx–Sx–. FM was significantly associated with increased odds of Dx+Sx– or Dx+Sx+. Disease activity and PROs were worse in patients with Dx–Sx+ or Dx+Sx+ than in those with Dx–Sx–.ConclusionPatients who had self-reported elevated spine symptoms, with or without physician-diagnosed axPsA, had worse quality of life and higher disease activity overall than patients without axial manifestations, suggesting an unmet need in this patient population.
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Airijoki, Moa. "Christian Monastic Life in Early Islam". Journal of Medieval Religious Cultures 49, n.º 1 (enero de 2023): 125–27. http://dx.doi.org/10.5325/jmedirelicult.49.1.0125.
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Fung, Chunkit, Chintan Pandya, Elizabeth A. Guancial, Shri Noel, Katia Noyes, Deepak M. Sahasrabudhe, Edward M. Messing, Emelian Scosyrev y Supriya Gupta Mohile. "Changes in health-related quality of life (HRQL) after bladder cancer (BC) diagnosis (DX): A longitudinal population-based study." Journal of Clinical Oncology 32, n.º 4_suppl (1 de febrero de 2014): 317. http://dx.doi.org/10.1200/jco.2014.32.4_suppl.317.
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317 Background: Few studies have examined longitudinal changes in HRQL among BC patients. To our knowledge, this is the largest prospective population-based study to quantify HRQL changes from before to after BC DX and to compare their HRQL with a non-cancer cohort. Methods: Our sample included 179 BC patients (≥ age 65) and 376,986 non-cancer subjects within the SEER-Medicare Health Outcomes Survey database (1998-2007). We assessed HRQL as measured by physical (PCS) and mental (MCS) component summary scores of the veterans RAND 12-item health survey. An analysis of covariance model was used to estimate changes in HRQL scores for patients after BC DX relative to control subjects with adjustment for baseline HRQL scores and covariates. Results: 84.4% (N=151) of BC patients had non-muscle invasive BC (NMIBC) and 15.6% (N=28) had muscle invasive BC (MIBC). 49.2% and 39.1% of BC patients had ≥2 comorbid conditions and ≥1 activities of daily living (ADL) deficit, respectively. Compared to the control subjects, more BC patients were men (67.0% vs 38.5%; P<0.01), current or former smokers (58.7% vs 37.3%; P<0.01), and had income ≥ $50,000(15.1% vs 8.8%; P=0.02). Other baseline demographic and socioeconomic characteristics were similar (P>0.05). After DX, BC patients reported a significant decline in PCS (1.9; 95% CI 0.1, 3.7) score compared to non-cancer controls whereas the decrease in MCS score (1.4; 95% CI -0.1, 3.0) was not statistically significant. For those with NMIBC, HRQL was not significantly different than that of the non-cancer cohort (P>0.05) after DX. However, the PCS and MCS scores of MIBC patients decreased by 5.3 (95% CI 0.9, 9.8) and 3.8 points (95% CI -0.1, 7.7) after DX, respectively. Older age at BC DX, lower educational and income levels, smoking history, and higher numbers of comorbid conditions and ADL deficits were significantly associated with inferior PCS and MCS scores after BC DX (P<0.01). Conclusions: Treatment-related side effects and/or symptoms due to BC adversely affect HRQL of BC patients, especially in those with MIBC, and should be consistently assessed by health care providers. Future research that examines interventions to improve HRQL is critical to improve BC care.
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Bertelsen, Bjørn Enge. "Knut Christian Myhre: Returning Life: Language, Life Force and History in Kilimanjaro". Norsk antropologisk tidsskrift 31, n.º 01-02 (23 de marzo de 2020): 151–54. http://dx.doi.org/10.18261/issn.1504-2898-2020-01-02-14.
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Turner, Frank M. "Christian Sources of the Secular". Britain and the World 4, n.º 1 (marzo de 2011): 5–39. http://dx.doi.org/10.3366/brw.2011.0003.
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Frank Turner argues that historians have overlooked the interaction between Victorian religious and intellectual culture. He examines how developments in various Christian faith communities led to religious non-observance. In reframing out thinking about nineteenth century religious life he concludes that Christian sources provided an impulse toward secularization.
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Chana, Domingo Llanque. "Ritual and the Christian Life of Andean People". Studies in World Christianity 3, n.º 1 (abril de 1997): 56–67. http://dx.doi.org/10.3366/swc.1997.3.1.56.
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Chana, Domingo Llanque. "Ritual and the Christian Life of Andean People". Studies in World Christianity 3, Part_1 (enero de 1997): 56–67. http://dx.doi.org/10.3366/swc.1997.3.part_1.56.
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Jones, Barry A. "Life in the Diaspora: Christian interpretation of Esther in dialogue with Judaism". Review & Expositor 118, n.º 2 (mayo de 2021): 170–79. http://dx.doi.org/10.1177/00346373211014955.
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Christian interpretation of Esther has historically been limited by Christian bias against Judaism and by the teaching of Christian supersessionism. Reconsideration of this history in the aftermath of the Holocaust and in light of the new circumstances of post-Christendom provides an opportunity to reconsider the message of the book for Christian faith and ministry. The article describes how the unique diaspora perspective and theology of Esther provide resources for Christian ethics and discipleship in a post-Christian era.
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M, Selvakumar y Mahalakshmi M. "Biblical Principles in Christian Tamil Literature". International Research Journal of Tamil 4, S-19 (10 de diciembre de 2022): 84–91. http://dx.doi.org/10.34256/irjt224s1914.
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Human beings’ life is running around these words live, virtue, non-violence, support, warmth and mercy. Their lives are improving only because they know the meaning of these words. There are many books and epics, all of them emphasize moral teachings and its characteristics. The history of each book is also published by the writers. Accordingly, the Bhagavad Gita is the holy book for Hinduism, the Quran is the holy book for Islam and Holy Bible for Christianity. The Holy Bible is not only the basis of Christian life but also the basis of many Christian Tamil literatures. The Holy Bible has embraced all the life principles of life in the lives of Saint Mary, the mother of Jesus and Saint Joseph, the father of Jesus. The Holy Bible consists of two parts, the Old and the New Testament. In the Old Testament the life and death of Jesus are recorded. New Testament is about the history of Jesus’s life, his deeds of charity, love and his teachings. The article examines the Christian Tamil literatures that were written after the Bible.
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Sadeghi, Sarmad, Afsaneh Barzi, Michael W. Kattan y Neal J. Meropol. "Use of clinical history (CH) for Lynch syndrome (LS) risk assessment: An economic decision analysis." Journal of Clinical Oncology 30, n.º 15_suppl (20 de mayo de 2012): 1514. http://dx.doi.org/10.1200/jco.2012.30.15_suppl.1514.
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1514 Background: Previous studies comparing screening strategies (STs) for LS concluded that immunohistochemistry (IHC)-based STs are most cost effective. However, these analyses generally exclude clinical history (CH)-based criteria due to concerns for reliability, e.g. Amsterdam (Ams), Bethesda (Beth), MMRpro (Mpro), MMRpredict (Mpre) and PREMM (PRE). We conducted a comprehensive comparison of all STs. Methods: Using assumptions from published reports we performed a cost effectiveness analysis (CEA) with a societal viewpoint using TreeAge software. 20 STs for proband (Pd) and general population (GP) screening in a cohort of 100,000 assumed a 3% LS prevalence (Prev) in Pd and 0.23% in GP, 5 first degree relatives (FDRs) per LS diagnosis (Dx), 50% LS Prev in FDRs, and 90% genetic testing (GT) compliance in Pds and GP and 52% in FDRs. We used the number of LS Dxs as effectiveness measure (EM). Sensitivity, accuracy, and incremental cost effectiveness ratios (ICERs) were calculated. Results: The ST of Mpro followed by GT is highly sensitive and has an accuracy of .997. Assuming 1-1.4 life years saved per Dx based on prior studies, this strategy is also cost effective. Strategies with greater sensitivity were dominated or not cost effective. Table shows results in order of increasing cost per Dx. Conclusions: This comprehensive comparison suggests that Mpro is an appropriate first step in screening for LS in Pds, and its routine use may be considered as a quality measure in the management of colorectal cancer. IHC + BRAF, GT should be reserved for Pds where CH is incomplete. [Table: see text]
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Kennedy, Robert P. "Happiness and the Christian Moral Life: An Introduction to Christian Ethics. By Paul J. Wadell". Augustinian Studies 45, n.º 1 (2014): 126–27. http://dx.doi.org/10.5840/augstudies201445112.
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Reinke, Tony. "God, Technology, and the Christian Life". Perspectives on Science and Christian Faith 75, n.º 1 (marzo de 2023): 74–75. http://dx.doi.org/10.56315/pscf3-23reinke.
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GOD, TECHNOLOGY, AND THE CHRISTIAN LIFE by Tony Reinke. Wheaton, IL: Crossway, 2022. 320 pages. Paperback; $21.99. ISBN: 9781433578274. *The ASA has long opposed the myth that science and Christian faith are incompatible. Nevertheless, ASA members differ on all sorts of issues. With little consensus on biblical eschatology, the greatest differences may be on issues related to the future. If so, then Tony Reinke's God, Technology, and the Christian Life is sure to be thought provoking, for its focus is the ongoing explosion in scientific knowledge and its applications. *Reinke, a journalist and author of several books, is associated with John Piper and his Desiring God ministry. He adheres to Piper's Reformed theology and trademark "Christian hedonism," which holds that our chief end is to "glorify God by enjoying him forever." So Reinke is not only a Christian hedonist, but also a tech hedonist. Today's gadgets delight him, and he looks forward to more wonders in the future. Even so, Reinke's hopes are well placed; he is "optimistic--not optimistic in man, but in the God who governs every square inch of Silicon Valley" (p. 30), a statement that summarizes the entire book. *A concluding section explains the book's origins (pp. 303-4). To write an introduction for 12 Ways Your Phone Is Changing You, published in 2017, Reinke found it necessary to "catalog" his "meta convictions about human innovation." He went on to develop his convictions, revise and extend his catalog, do more research, and present his findings to several audiences, both in person and online. Finally, he assembled his lectures to produce this text. Unfortunately, it seems that this process left serious style problems. Individual chapters have a stand-alone quality, to the point they seem disconnected from the rest. Chapter-end summaries belabor the book's main points. Overall, the book's repetitive style obscures its connecting logic. *So what does the book argue? *In the Reformed tradition, Reinke seeks to develop a "biblical theology of technology" (p. 30). He begins with God's sovereignty in creation, and continues with God raising up image-bearers to explore nature and invent tools. Finally, Reinke argues that God stands over those that "wield" technology, for both good or evil; even their worst acts (e.g., the crucifixion of Christ) are "hacked" by God to achieve our redemption, which was planned "before the foundation of the world." Technology is a feature of history, but it does not drive it. Instead, history always unfolds in accordance with the divine will. *The book is organized around nine people, nine primary Bible passages, and twelve common myths about technology (pp. 25-29). Some subjects are predictable (e.g., Babel), but others are not, giving some depth to Reinke's analysis. Six chapters broadly address key questions: "What Is Technology?," "What Is God's Relationship to Technology?," "Where Do Our Technologies Come From?," "What Can Technology Never Accomplish?," "When Do Our Technologies End?," and "How Should We Use Technology Today?" In Reinke's repetitive style, chapters conclude with numbered lists of "Takeaways" that summarize, and sometimes extend, main points. *So, does Reinke succeed? Is his "biblical theology of technology" sound? Depending on their theological presuppositions, readers will judge differently. *Reformed readers, like me, will appreciate Reinke's emphasis on God's sovereignty. In this view, nature testifies to God's existence and wonderful character, and so does technology, its wonders rooted in the divine attributes, and produced by image bearers that reflect them. Tech demonstrates God's creation of both nature and human innovators, and it plays important roles in the plan of redemption, all to the glory of God. *Readers from other traditions will differ to the extent they look to human agency to shape history and the future. Surely, mature Christians understand salvation is based in God's grace, but then what? Christians should live out their faith, but to what extent do their choices matter? Ultimately, are God's promises fulfilled by him alone, or are they realized somehow through human action, including work in science and technology? In Alfred North Whitehead's process theology or Philip Hefner's created co-creator ideas, humanity achieves, to some degree, what God has promised in the eschaton. Indeed, such thinking is common among self-identified Christian transhumanists. *In Reinke's Reformed view, such hopes distract from life's purpose, our chief end: the glorification of God. Instead, dreams of human self-sufficiency tend toward idolatry. God, jealous for his own glory, has placed that goal beyond our reach, and in our rebellion against God, its relentless pursuit only displays our depravity. *Yes, but even this view calls for boundaries. Where does our misguided quest for self-sufficiency end, and where do warranted good works begin? Does not scripture authorize the development and use of technology to reduce suffering and to love our neighbors? To what extent can we delight in inventions without making them idols? *Unfortunately, Reinke does not answer these questions; quite the opposite. He criticizes Christians wrestling with such issues for using descriptive labels (e.g., scientism) because, in his view, they limit "thoughtful conversations on technology" (p. 29), yet he is unequivocal in opposing proclamation of a "Gospel of Technology" (pp. 163-73). But again, how should Christians find our limits under God's rule? This question seems less important to Reinke than simply believing God will make the most of whatever happens. *Yes, the final chapter highlights the necessity of wisdom in using technology, wisdom that is available from God alone. But does not God give insight to all people? May we reasonably view science and technology as evidence of common grace, but deny that common grace could affect how society organizes and operates? Reinke praises the Amish for making deliberate decisions regarding technology, suggesting that all Christians would do well to do the same, but what criteria should we choose? *Ultimately, Reinke leaves all the big questions to God. Confident in him, Christians should just do the best they can, and then be content with the results. They are, after all, ordained by God. Surely this is true to some extent, but this leaves Reinke's "biblical theology of technology" open to the classic criticism of Reformed thought: under its banner, Christians are not fully responsible for the results of their actions. *On this point, deep differences appear between Reinke and other Christian observers of technology development. For example, in A Christian Field Guide to Technology for Engineers and Designers, Ethan J. Brue, Derek C. Schuurman, and Steven H. VanderLeest argue that, compared with others, Christian innovators bear a greater responsibility than others. Informed by biblical ethics and wisdom, they must go beyond minimal success measures. Engineering leadership means faithful conformance to rules, and then some; supererogation is the requirement. But in the end, the message is the same: follow the rules--expressed in either policy or scripture--and the results will surely be good. Well, history reveals limits to that idea. And again, judgement is required. We must not only recognize that moral choices shape technology and its use, but also avoid an empty and uninformed tech moralism. *We might want clear lines separating good from evil in technology, but neither Reinke nor other Christian authors can supply them. But to be fair, to what extent do people note and observe the clear lines God gave us in the Ten Commandments, the Sermon on the Mount, and many other passages? Until we leave this troubled world, clearly, we must walk by faith, not sight. So, as we walk through our technoscience-saturated world, Reinke and other Christians with biblical views of technology serve the church well. Surely, many ASA members, from diverse theological traditions, will find God, Technology, and the Christian Life interesting--either stimulating or frustrating--as well as contributing to further explorations of technology in the light of scripture. *Reviewed by David C. Winyard Sr., Department of Engineering, Grace College & Seminary, Winona Lake, IN 46590.
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Powell, Samuel M. "The World’s Participation in God’s Trinitarian Life". Process Studies 37, n.º 1 (1 de abril de 2008): 145–65. http://dx.doi.org/10.2307/44797245.
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Abstract Like process theism, Christian theology affirms the immanence of God in the world and of the world in God. Unlike process theism, it also affirms the ontological priority of God over the world. As a result, Christian theologians will object to describing God’s relation to the world by analogy with the mind’s relation to the body or in terms of whole-part relations. In Christian history, the God-world relation has been more often described in terms of "participation." The world is said to participate in God, keeping in mind that this language is highly metaphorical. The idea of participation is a development of themes enunciated by Plato and Aristotle, but adapted by Christian theologians to trinitarian ends. The created world participates in God by reflecting the trinitarian life of identity and difference. This establishes an organic and internal relation between God and the world.
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Wilbur, C. Martin. "Preface to My Life in Christian Service, by Hollis A. Wilbur". Chinese Studies in History 32, n.º 1 (octubre de 1998): 6–7. http://dx.doi.org/10.2753/csh0009-463332016.
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Qin, Daniel. "Samuel Lamb's Exhortation Regarding Eternal Rewards: A Socio-Political Perspective". Studies in World Christianity 26, n.º 1 (marzo de 2020): 63–83. http://dx.doi.org/10.3366/swc.2020.0282.
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This paper explores and discusses the socio-political approach in the theological thinking of the Chinese Protestant pastor Samuel Lamb. Lamb does not appear interested in changing society or politics, as he considers the Christian life to be in distinct contrast with the ways of the world. Nevertheless, both his emphasis on a pious Christian life and his exhortation regarding eternal rewards encourage deliberate efforts to witness to Christ in the world, therefore leading the church to become a socio-political group in socialist China. Lamb thus in effect proposes a radical Christian response to the Communist socio-political context.
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Muller, André. "Trinitarian Theology and the Shape of the Christian Life". Augustinian Studies 40, n.º 1 (2009): 121–37. http://dx.doi.org/10.5840/augstudies20094018.
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Brooks, Veronica. "More's Life of Pico: a Christian Epicureanism?" Moreana 59, n.º 1 (junio de 2022): 96–112. http://dx.doi.org/10.3366/more.2022.0117.
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This essay examines More's engagement with Epicurean philosophy in his Life of Pico. In the Life, More enters the humanist debate on the possibility of a synthesis between Christianity and Epicureanism using Pico as a model. More's method imitates the eudaimonism of his classical sources insofar as it employs human happiness as a standard for examining the best way of life. In his evaluations of Pico, More uses the concept of the summum bonum and a hierarchy of human goods in order to show that Epicureanism mistakes the nature of the greatest good: in positing that the best life entails withdrawal from political community and social duties in order to enjoy the pleasures of philosophy, Epicureanism undermines the equanimity that it aims to achieve. As an alternative, More upholds the life of piety and Christian service as the source of “solid” happiness.
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Pearson, Benjamin. "The Pluralization of Protestant Politics: Public Responsibility, Rearmament, and Division at the 1950sKirchentage". Central European History 43, n.º 2 (13 de mayo de 2010): 270–300. http://dx.doi.org/10.1017/s0008938910000038.
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In the aftermath of World War II, Christian leaders in Germany embraced the political ideology of Christian Democracy. Viewing Nazism as a form of materialism and atheism, which they blamed on the ongoing secularization and moral decay of German society, both Protestant and Catholic leaders argued that only the society-wide renewal of Christian faith and Christian values could provide a solid foundation for the future. Enjoying a privileged position in the eyes of the western Allies (particularly the Americans), the churches took on a leading role in the reconstruction of German society. And, working to overcome the postwar disillusionment of many of their members, church leaders urged their followers to take active, personal responsibility for political life in the new German states.
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Prior, Karen Swallow. "The Place of Imaginative Literature in the Christian Life". Theofilos 12, n.º 2-3 (26 de febrero de 2021): 382–89. http://dx.doi.org/10.48032/theo/12/2/15.
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We have more leisure time today than in any period in history. We also have more options for spending that leisure time. For most people (unless you are an English professor, like me), reading fiction is easily seen as purely a leisure activity. And for many, watching sports, streaming movies, or scrolling Twitter seem like more relaxing, less demanding ways to fill non-working hours. Adding the reading of fiction to already overscheduled and overthinking lives can seem frivolous in a world of hurry, need, and stress. Even the Christian who is an avid reader can be tempted to view time spent on imaginative literature as taking away from more important material such as Scripture, theology, and history. Yet, fiction—and here I will be talking primarily of literary fiction—has much to offer the Christian.
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Presler, Titus. "Being Disciples: Essentials of Christian Life, written by Rowan Williams". Mission Studies 34, n.º 2 (2 de mayo de 2017): 281–82. http://dx.doi.org/10.1163/15733831-12341514.
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Leushuis, Reinier. "The Paradox of Christian Epicureanism in Dialogue". Erasmus Studies 35, n.º 2 (2015): 113–36. http://dx.doi.org/10.1163/18749275-03502003.
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In light of the troubled reputation of Epicureanism in Northern Renaissance humanism, Erasmus’ reception of this major school of ancient philosophy in works such as On Disdaining the World (De contemptu mundi), the Praise of Folly (Moriae encomium), and in particular his very last colloquy The Epicurean (Epicureus) is unique for exploring the potential compatibility of Epicurean ethics with Christian humanism and Erasmian Philosophia Christi. However, as one of the speakers in The Epicurean exclaims, given Epicureanism’s main tenet of pleasure as the greatest good, its association with a pious life free of sin is “a paradox topping all the paradoxes of the Stoics”. This article argues that in The Epicurean Erasmus associates the paradoxical nature of Christian Epicureanism with the Stoic strategy of expressing moral philosophy in perplexing paradoxes in order to exploit the capacity of the dialogue, in particular its ludic potential, to rearticulate the duality of paradox in opposing dialogical voices. Erasmus’ mimetic colloquy allows the individual reader to deconstruct and reprocess paradoxical wisdom at an inner level in order to persuasively integrate a mentality of pleasure (based on the tenets of Epicureanism) at the core of a pious life (based on the tenets of Philosophia Christi).
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MOUAS, Nora. "SAINT AUGUSTINE: HIS LIFE AND INTELLECTUAL SOURCES". RIMAK International Journal of Humanities and Social Sciences 03, n.º 08 (1 de noviembre de 2021): 251–58. http://dx.doi.org/10.47832/2717-8293.8-3.19.
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In this article, we aim to introduce the most prominent thinkers who emerged from the medieval period - the Christian fathers - and he is St. Augustine (354-430 AD), the most important philosophers and thinkers representing moral thought and one of the most prominent who occupied the moral problem. St. Augustine is a central figure in Christianity and the history of thought. Western alike, his name has dominated Western thought, and has not lost its luster to this day. St. Augustine immortalized his name in world history thanks to his political, religious and intellectual ideas. He is a religious man. He has his position and is revered and appreciated throughout the Christian world, especially in the world of thought. Therefore, there is no doubt that the stations of his life, his intellectual sources, and his sayings have weight, value, and influence, and a sense from us of this. Weight and Impact We saw that we take up this great character. In this research, we want to shed light on the personality of St. Augustine, who represented the Christian thought in that era, trying to focus on his life's path, highlighting the most important major milestones in his life and his intellectual sources. Keywords: The Middle Ages, Augustine, Berber, His Life, Confessions
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Amarkwei, Charles. "“Give Us This Day Our Daily Bread”". Mission Studies 41, n.º 1 (5 de marzo de 2024): 101–22. http://dx.doi.org/10.1163/15733831-12341946.
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Abstract The goal of this paper is to present a Christian mission of hunger and poverty alleviation through a life in communion with the trinity and in the context of the Ga celebration of homowo in Ghana. It is in the hope of the renewal of all things at the end of the world. It is to appreciate the essence of homowo in order to appropriate it for a Christian mission. The paper seeks to achieve this goal of mission by connecting the hunger and poverty alleviation and life-giving essence as well as the sense of unity embedded in the homowo feast to the mission of the triune God in the cosmos and with the “give us this day our daily bread” statement of Jesus Christ. Although the Kpelelogical method seems to be easily understood because it is mutually critical and connects seamlessly with the praxis of Christianity among Ga Christians, it has previously not been adopted as a theological method, as it is in this article. It is the paradoxical Ga Christian articulation of the Christian faith whereby the Christian faith is enlightened by the Kpele homowo and yet transforms the Kpele homowo after rejecting it. At the end of the engagement, Jesus in the homowo celebration is seen as the Okpelejen Wulormor Homoyiwolor ker Naanowalahalor (the cosmic priest, king, prophet who jeers at hunger, and giver of eternal life).
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Howard, Evan B. "The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism". Religions 10, n.º 9 (21 de agosto de 2019): 491. http://dx.doi.org/10.3390/rel10090491.
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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.
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Reinhartz, Adele. "History and Pseudo-History in the Jesus Film Genre". Biblical Interpretation 14, n.º 1-2 (2006): 1–17. http://dx.doi.org/10.1163/156851506776145733.
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AbstractMovies in the Jesus film genre often claim to be not only faithful renditions of their texts—the New Testament Gospels—but also accurate representations of the person, words and deeds of the historical Jesus himself. More fundamentally, they also presume a tight connection between historicity and faith. A viewer who learns about the historical Jesus through these films, they suggest, will have his or her faith forever strengthened. The irony is that whereas the Gospels have inspired profound ideas and beliefs that have shaped Christian spiritually through the two millennia since Jesus' lifetime, their transformation on the silver screen almost always results in a superficial, shallow, simplistic representation of Jesus, his life and his significance for humankind. While almost every Jesus movie has its moments of grace and artistry, most of them plod through the story even as they claim to bring to life both the Jesus of history and the Christ of faith.This paper explores two films—Martin Scorsese's The Last Temptation of Christ (1988) and Denys Arcand's Jesus of Montreal (1989)—that break out of this pattern, and in doing so mount a fundamental and explicit challenge to the links between scripture, history and faith. Paradoxically, this challenge allows them a more profound and nuanced exploration of Christian faith than can be found in most other films of this genre.
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Rus, Mihaela y Ciprian-Vasile Rus. "Theological and psychological profile of Christian pilgrim". Technium Social Sciences Journal 41 (9 de marzo de 2023): 398–403. http://dx.doi.org/10.47577/tssj.v41i1.8538.
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Pilgrimage has always been an important element of spiritual and religious life for many people around the world, and this is certainly the case in Christianity. Pilgrimage in the Christian world represents a profound experience of seeking the meaning of life, religious identity, and faith. In this context, the theological and psychological profile of the Christian pilgrim are subjects of great interest. In addition to the literature review provided earlier, there is a growing body of research that focuses on the theological and psychological profiles of Christian pilgrims. Christian pilgrimage is a practice that has a long and rich history in Christianity, and is still a significant aspect of many Christian communities today.
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Zhou, Yun. "Singing a New Song: Christian Musical Literature for Chinese Women in the Republican Era". Studies in World Christianity 28, n.º 1 (marzo de 2022): 28–48. http://dx.doi.org/10.3366/swc.2022.0369.
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This paper focuses on the songs circulated in the first Christian woman’s magazine in China, Nü duo (1912–1951). Its first editor, American missionary Laura M. White (1867–1937), played a crucial role in creating a wide range of music for Chinese girls through journalism. White used print media to circulate songs that were viewed as an integral part of the spiritual life of ideal womanhood. Unlike the hymnody confined to congregational worship, the music circulated through Nü duo aimed to promote a vocalised expression of Christian faith in everyday life. This spiritual life was interwoven with secular concerns about the nation, social issues and home life. An exploration of music literature published in Nü duo shows how Western music was translated into local language that aimed to reach female Christians in mission schools and at home. It provided an alternative to the dominant indigenous development of Protestant hymnody in the Republican era. It went beyond the foreign and local dichotomy with a concept of universal modern citizenship. Furthermore, it added a gendered perspective to Christian sacred music that was linked to the creation of a sense of a female fellowship.
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Prior, John Mansford. "Theology & the Anthropology of Christian Life, written by Robbins, Joel". Mission Studies 39, n.º 1 (15 de febrero de 2022): 126–27. http://dx.doi.org/10.1163/15733831-12341838.
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Ferree Womack, Deanna. "Christians in and from the Middle East: Lessons from the World Christian Encyclopedia". International Bulletin of Mission Research 46, n.º 1 (22 de diciembre de 2021): 15–24. http://dx.doi.org/10.1177/23969393211053442.
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This article considers the history and contemporary reality of Middle Eastern Christianity in light of new demographic information available from the World Christian Encyclopedia. For readers interested in church history and World Christianity, it identifies key lessons to be learned about Christians in and from the Middle East today. It focuses on understanding the region’s Christian diversity, the complexities of recent demographic decline, the relationship between Middle Eastern and global Christianity, and the interreligious realities of Christian life in the region.
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Schmelzer, Janet. "El Paso’s Muckraker: The Life of Owen Payne White. By Garna L. Christian." Western Historical Quarterly 47, n.º 1 (23 de enero de 2016): 94–95. http://dx.doi.org/10.1093/whq/whv029.
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Firdaus, Syed Muhamad, Azli Arifin, Shahrum Abdullah, Salvinder Singh Karam Singh y Noorsuhada Md Nor. "Fatigue Life Assessment of API Steel Grade X65 Pipeline Using a Modified Basquin Parameter of the Magnetic Flux Leakage Signal". Materials 16, n.º 2 (4 de enero de 2023): 464. http://dx.doi.org/10.3390/ma16020464.
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This paper presents a modified fatigue life model of the Basquin equation using the stress parameter of the magnetic flux leakage signal. Most pipeline steels experience cyclic loading during service and the influence of the load history makes assessing fatigue behaviour more difficult. The magnetic flux leakage signal’s response to a uniaxial cyclic test of API X65 steel was measured with eight levels of ultimate tensile stress loads. The influence of dH(y)/dx on fatigue failure was the main concern in this study, the aim being to represent localised stress parameters in the modified Basquin equation. Both fatigue lives, experimental and predicted from the modified Basquin equation, were validated through reliability analysis, producing a 60% value when approaching 1.8 × 105 cycles. The fatigue data from the experiment produced a higher mean-cycle-to-failure value than the prediction data, with slightly different values of 3.37 × 105 and 3.28 × 105. Additionally, the modified Basquin equation’s predicted and the experimental fatigue lives were found to have a high R2 correlation value of 0.9022. The Pearson correlation also showed a good relationship between the fatigue lives, with an r value of 0.9801. Finally, the modified Basquin equation based on dH(y)/dx signals provided an accurate and alternative method for durability assessment.
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Helms, Ludger. "Is there Life after Kohl? The CDU Crisis and the Future of Party Democracy in Germany". Government and Opposition 35, n.º 4 (octubre de 2000): 419–38. http://dx.doi.org/10.1111/1477-7053.00039.
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There are few Chapters of the Federal Republic'S History that could be written without a prominent reference to the Christian Democratic Union (CDU). Since 1949 Christian Democratic chancellors have led German governments for no less than 37 years. Even when in opposition, the Christian Democrats - composed at the national level of the CDU and the Bavarian Christian Social Union (CSU)1 - constituted more often than not the strongest parliamentary party group (Fraktion) in the Bundestag, such as after the federal elections of 1969, 1976 and 1980. Also at state level and in the Bundesrat, which represents the individual states (L-nder) in the national decision-making process, the Christian Democrats quite often held a dominant position justifying occasional remarks of a ‘CDU/CSU bias’ within the German party system.
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GREEN, CLIFFORD. "Dietrich Bonhoeffer's Letter to Mahatma Gandhi". Journal of Ecclesiastical History 72, n.º 1 (9 de abril de 2020): 113–21. http://dx.doi.org/10.1017/s0022046920000093.
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This first publication of the newly-found letter to Gandhi from Dietrich Bonhoeffer is a window into his thinking in the early 1930s, a time of personal formation and of resistance to National Socialism. Western Christianity needed ‘a Christian peace movement’, and Bonhoeffer wanted to learn from Gandhi's movement ‘the meaning of Christian life, of real community life, of truth and love in reality’. The letter includes Bonhoeffer's critique of Western culture and the Church in Europe and America, his hopes for a Church regenerated by the Sermon on the Mount, and his appreciation and critique of Karl Barth
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Goodhew, David. "Life Beyond the Grave: New Churches in York and the Afterlife, c. 1982–2007". Studies in Church History 45 (2009): 404–12. http://dx.doi.org/10.1017/s0424208400002655.
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Most studies of Christianity in recent British history are pessimistic about church life in Britain, varying only in the depth of their pessimism. Alongside the assumption that Christianity in Britain is in inexorable decline is the assumption that traditional Christian notions about the afterlife – and indeed stress on the afterlife at all – are fast disappearing. Even studies of charismatic Christianity, the most recent major Christian movement, see it as stagnant or in decline. However, a study of the city of York shows such pessimism to be overstated. Whilst mainline denominations are mostly in slow or rapid decline, a large number of ‘new churches’ have arisen. This paper shows how these churches perceive the afterlife. It uncovers a rich seam of contemporary theology from below. Though largely unknown to those outside its congregations, this strand of belief is already of considerable significance and is likely to become more so in the twenty-first century. This paper offers contemporary religious history, showing that dramatic shifts within Christian history are not solely the preserve of previous centuries, but have taken place in recent decades.
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Novak, David. "The Moral Crisis of the West: The Judaeo-Christian Response". Scottish Journal of Theology 53, n.º 1 (febrero de 2000): 1–21. http://dx.doi.org/10.1017/s0036930600053874.
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To speak of Jewish-Christian relations at the present time requires one to immediately recognise how different these relations are in this more secular period of the history of Western Civilisation than they were in earlier, more religious periods of that history. Jewish-Christian relations today are certainly different in character from the way they were during much of the past two millennia, when ‘Western Civilisation’ was very much a ‘Christian’ civilisation. Throughout this very long, earlier period of history, Jews related to Christians as the masters of the world in which we were continually struggling to survive and maintain our communal life.
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Golomski, Casey. "“Yesterday is History, Tomorrow is a Mystery”: Dying in South African Frail Care". Anthropology & Aging 41, n.º 2 (14 de diciembre de 2020): 9–23. http://dx.doi.org/10.5195/aa.2020.243.
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What happens when we die? This article traces answers to this question posed to staff and residents of a nursing (frail care) home in small-town South Africa run by a Christian women’s charitable organization. The religious, cultural, and racial diversity of staff and residents, along with their different medical understandings of declining health and death constellate expansive perceptions of dying and life after death. Staff and residents share certainty about the continuity of a soul or spirit after death through a Christian God, although precise locations and modes of egress for these spiritual entities are uncertain. Heaven and hell are not strongly defined or taken for granted realities. A presentist rather than historical orientation strongly shapes the rhythms of daily life and the end of life in the home. Residents aim to find meaning in daily life and staff aim to find meaning in aiding residents in the final moments of life by being tenderly co-present. Overall, peoples’ perceptions of spatiotemporal transitions from life to the immediate after-life effectively complicate notions of immanence in the anthropology of morality, ethics, and religion. To use one informant’s terms, the end of life is “a mystery” which residents and staff engage in delicate orchestrations of carework.
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Collinge, William J. "Developments in Augustine’s Theology of Christian Community Life After A.C. 395". Augustinian Studies 16 (1985): 49–63. http://dx.doi.org/10.5840/augstudies1985162.
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Klymov, Valeriy. "Ukrainian Orthodox Monasteries as a Factor in National History". Ukrainian Religious Studies, n.º 20 (30 de octubre de 2001): 73–81. http://dx.doi.org/10.32420/2001.20.1184.
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In its nearly 1000-year history, the Ukrainian monastery as a specific religious institution, aimed at realizing the idea of a perfect Christian life through self-isolated forms of organization of life, experienced a rather complicated evolution. In Ukraine, this complexity has not always been dictated by the inherent development of monasticism itself (the monk in translation from Greek - solitary) or the peculiarities of the forms of organization of monastic life (anachormatism, slander, laurels, kinovies), and to a large extent determined by external non-monastic and extra-church factors.
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Sarsar, Saliba. "Palestinian Christians: Religion, Conflict and the Struggle for Just Peace". Holy Land Studies 4, n.º 2 (noviembre de 2005): 27–50. http://dx.doi.org/10.3366/hls.2005.4.2.27.
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Palestinian Christian religious and lay leaders are caught between their visions of peace and the reality imposed on them by tough military, political, and socioeconomic conditions. Historically, they have carried the heaviest burden of their individual communities by maintaining active life and care through established church structures, educational institutions, health clinics, philanthropic associations, and welfare agencies. Palestinian Christians must move from anguish and despair towards empowerment and hope. A Palestinian Christian Social Movement – nonviolent, practical, proactive, inclusive, and future-oriented – will guide them on their sojourn. It will bring them closer together and will advance their best aspirations: peace with justice and a better life.
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Khlevov, Alexander A. y Ilya B. Goubanov. "Old Norse Rite Blótweitzla". Vestnik of Saint Petersburg University. History 67, n.º 4 (2022): 1296–312. http://dx.doi.org/10.21638/spbu02.2022.414.
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A serious problem in the study of the cultural characteristics of archaic Scandinavia is the verification of the sources. The main questions that arise: to which extent pagan ritual practices continued to exist after the beginning of mass Christianization, and what Christian ideas were extrapolated by later sources to the pre-Christian era. One of the major rituals mentioned in the sources – the feast of sacrificial blood, which was a crucial element of the structures of everyday life in pagan society, seems to be very important. A sufficiently detailed description of the ritual in the sources allows us to draw a number of conclusions about its role in the life of the ancient Scandinavians. The correspondence between the songs of the “Elder Edda” and the ancestral and royal sagas in the designation of objects of worship and their functions, as well as the preservation, even after the baptism of Iceland, of the traditional formula of the legal oath, which was originally given on the sacred ring of the godi, and after 1000 – on The Bibles, and the ancient formula of the agrarian cult (“for a harvest year and peace”) in a similar ritual of drinking beer in Norway at Christmas, according to Gulathing, with a high degree of probability confirms the historicity of ancient Icelandic information about a pre-Christian temple and a feast of sacrificial blood – blotweizl. In a broader context, it provides additional confirmation of the historicism of Icelandic sources and their extraordinary value for the process of reconstruction of the way of life in archaic Scandinavia.
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Pont, Anne-Valérie. "Local Christian Elites on the Public Scene in the Third Century". Studies in Late Antiquity 6, n.º 1 (2022): 101–42. http://dx.doi.org/10.1525/sla.2022.6.1.101.
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This article investigates the involvement of Christians in local public life before the time of Constantine through a phenomenological approach, based on the observation of behaviors and of style of interactions in public contexts. It thus explores how the practical conduct of Christian local elites acting as civic officials could be framed as conventional, in their religious group as well as in their sociopolitical milieu, with minor arrangements allowing for ease in public roles and interactions. This study consequently outlines interpretative paths regarding epigraphical evidence as well as sources less often used by historians of cities for the time preceding the legalization of Christianity. Comparing different types of sources from several areas of the empire and asserting methodological principles first exemplified by the study of an inscription from Kios (Bithynia), this study identifies a variety of behaviors by Christian local elites and of interactions with their civic environment: although barely visible, these modes of conduct emerge in the examination of sources if attention is not focused on conflictual events in the context of the persecution beginning in 303. Despite its rarity, evidence regarding Christians in local public contexts thus emerges as historically significant. This pattern of Christian participation in civic life is perceptible in some regions of the empire in the second part of the third century and reflects a specific moment in the long life of the postclassical city.
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Kam, Wing-hin. "Navigating Christian and Chaozhou identities: the life and career of Lin Zifeng (1892-1971)". Social Transformations in Chinese Societies 13, n.º 1 (2 de mayo de 2017): 71–90. http://dx.doi.org/10.1108/stics-09-2016-0015.
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Purpose This paper aims to analyse how both Lin’s birthplace identity and his Christian identity contributed to his fruitful public career and to ascertain which identity became the most significant. Design/methodology/approach Archival research is the main method used in this paper. The most important archives drawn from are the Daniel Tse Collection in the Special Collection and Archives of the Hong Kong Baptist University Library. Oral history has also been used in this paper to uncover more material that has not yet been discussed in existing scholarly works. Findings This paper argues that although Lin’s birthplace identity and social networks helped him to start his business career in Nam Pak Hong and develop into a leader in the local Chaozhou communities, these factors were insufficient to his becoming a respectable member of the Chinese elite in post-war Hong Kong. He became well known not because of his leading position in local Chaozhou communities or any great achievement he had obtained in business but because of his contribution to the development of Christian education. These achievements earned him a reputation as a “Christian educator”. Thus Lin’s Christian identity became more important than his birthplace identity in contributing to his successful public career. Originality/value This paper has value in showing how Christian influences interacted with various cultural factors in early Hong Kong. It also offers insights into Lin’s life and motivations as well as the history of the institutions he contributed to/founded. It not only furthers our understanding of the Chinese Christian business elite in early Hong Kong but also provides us with insights when further studying this group of people in other British colonies in Asia.
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Shamir, Avner. "‘Rabbinising’ in sixteenth-century polemics". Nordisk judaistik/Scandinavian Jewish Studies 33, n.º 1 (27 de junio de 2022): 3–18. http://dx.doi.org/10.30752/nj.111014.
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‘Rabbi’ is the title of Jewish scholars and teachers. Yet, in the sixteenth century, the word was sometimes employed in Christian discourse, when Christian scholars referred to their Christian peers as rabbis. How could non-Jews be called rabbis? This article explores the meaning of the term ‘rabbi’ in sixteenth-century intra-Christian polemics and discourse. It shows how the image of the ‘rabbi’, a figure of (negative) intellectual authority, penetrated the speech of Christian intellectuals and polemicists. It suggests that this ‘rabbinic’ figure was not necessarily Jewish. Although ‘rabbi’ is a Jewish term – the incarnation of Jewish intellectual life – the term also denotes Jesus as well as his opponents, the Pharisees. Thus, polemical ‘rabbinising’ of Christian scholars potentially involved very different images of scholarly authority.
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Ping Guo, Sheng. "From ‘Sacrificing to Ancestors’ (jizu) to ‘Reverencing Ancestors’ (jingzu): Bread of Life Christianity's Cultural Negotiation between Christianity and Confucianism for a Hybrid Identity". Studies in World Christianity 28, n.º 2 (julio de 2022): 188–204. http://dx.doi.org/10.3366/swc.2022.0389.
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Among many issues associated with religious negotiation and intercultural ministry and mission in the history of Christianity in China, the most important issue involves the Chinese rite of offering sacrifice to ancestors. This issue has been closely connected to the process of the Sinicisation of Christianity in all Pan-Chinese societies, including the Greater China and Chinese diasporic communities worldwide. This paper first reviews key historical elements of the Chinese Rites Controversy (1645–1941) on ‘Sacrificing to Ancestors’ ( jizu), and then considers some details of the ‘Three Rites’ of ‘Reverencing Ancestors’ ( jingzu) as a historical development within the Bread of Life Christian Church (BOLCC, Ling Liang Tang) in Taipei and the Bread of Life Global Apostolic Network (BGAN) of nearly 600 local churches on all continents as of 2020. Through this case study, the paper argues that the BOLCC, an independent Christian church established in 1942 and a contemporary Sinophone-based Christian movement, could expand quickly by applying its intercultural ‘Ling Liang Rule’ to continue the successful culture-accommodating ‘Matteo Ricci Rule’ among the Pan-Chinese (Chinese descendants in China and beyond) by providing an ‘in-between space’ negotiating for Christianity and Confucianism to satisfy their believers’ ‘hybrid identity’. Through the Christianised Reverencing Ancestors Rites to hybridise the Confucian Sacrificing to Ancestors Rites, Bread of Life Sinophone Christians in many places of the world can simultaneously affirm their cultural ‘hybrid identity’ as both Christian and Sinophone through core cultural interactions between Christianity and Confucianism in filial piety ( xiao).
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MEISER, MARTIN. "Neuzeitliche Mythosdiskussion und altkirchliche Schriftauslegung". New Testament Studies 52, n.º 2 (abril de 2006): 145–65. http://dx.doi.org/10.1017/s0028688506000099.
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Within the current discussion of myth in New Testament theology this article reconsiders the ongoing myth debate between Greco-Roman, Jewish and Christian authors against the background not of atheism but of philosophical theology. Over against its challenges Greco–Roman authors defend the myth as exemplum within a sociologically framed accommodation theory and interpret problematic texts using allegorical exegesis. Jewish and Christian authors follow these patterns. In particular, ancient Christian commentators on the Bible use the ancient category of ‘myth as exemplum’ to understand the activities of God and Jesus Christ not only as the base but also as an exemplum for the pious life.
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Stokes, Claudia. "The Mother Church: Mary Baker Eddy and the Practice of Sentimentalism". New England Quarterly 81, n.º 3 (septiembre de 2008): 438–61. http://dx.doi.org/10.1162/tneq.2008.81.3.438.
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“The Mother Church” analyzes the influence of literary sentimentalism on the writings and doctrine of Mary Baker Eddy, the founder of Christian Science. Having attempted a career as a sentimental poet in her early life, Eddy imported sentimental notions of motherhood and parent-child separation into Christian Science belief and iconography.
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Noll, Mark A. "What Happened to Christian Canada?" Church History 75, n.º 2 (junio de 2006): 245–73. http://dx.doi.org/10.1017/s000964070011131x.
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By asking “what happened to Christian Canada,” I begin with an assumption that there once was a Christian Canada which is now gone. That assumption is intentional. It is intended to highlight not only the dramatic changes that have taken place in Canadian religious life over the last sixty years, but also substantial contrasts between the religious histories of Canada and the United States, which otherwise are so similar in so many respects. This paper explores the question primarily with American observers in mind, for whom the Canadian past is often as much a shadowy mystery as the great expanse of Canadian geography. But I hope Canadians who read this account may benefit from observing how one sympathetic American views their history and also from realizing that the splendid array of marvelous historical studies that have been produced by a splendid array of marvelous Canadian historians have reached at least some appreciative readers in the United States.
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Plant, Stephen J. "The theological role of biography". Theology 126, n.º 3 (mayo de 2023): 164–73. http://dx.doi.org/10.1177/0040571x231171278.
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This article explores the role of biography in Christian theology. For the greater part of Christian history, biography has played a key devotional and apologetic role by providing models of how the one life of Christ is at work in the saints. Following the Reformation, biographies of Protestant martyrs removed the miraculous element of hagiography, but the exemplary and apologetic functions of biography remained centrally important. From the twentieth century, I argue, there has been a loss of confidence in the role of biography in Christian devotional life and in theology. In conclusion, I suggest ways in which the role of biography might continue to be of value for contemporary theology.
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Skjortnes, Marianne. "Religion and Development". Mission Studies 31, n.º 1 (26 de febrero de 2014): 60–81. http://dx.doi.org/10.1163/15733831-12341309.
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Abstract Christian churches across the world have long engaged in humanitarian assistance and diaconal work. Diaconal action, understood as integral to the church’s mission in today’s world, is conditioned and challenged by concrete contexts. In order to be relevant, diakonia requires a careful reading of the contexts. This article presents life histories of three individuals who live in Madagascar. The stories relate how living in a world of poverty and need, humiliation and lack of safety provides many challenges relating to the fulfillment of needs and creating decent living conditions. The stories also tell of lives where many have met Christian individuals and institutions that give priority to the task of upholding human dignity. My aim has been to shed light on the meaning of diaconal work has for these young people and how new opportunities and challenges are creating new life stories and changes in their experience of human dignity. The objective has also been to describe the added value that religion and Christian organizations provide to the secular development project.
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Wynot, Edward D. "Poland's Christian Minorities 1919–1939". Nationalities Papers 13, n.º 2 (1985): 209–46. http://dx.doi.org/10.1080/00905998508408023.
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The multi-national composition of the interwar Polish state was one of its most serious domestic problems. The established supremacy of the Poles in all phases of national life provoked bitter resentment from most of the country's non-Polish inhabitants, who compromised over one-third of its total population. When the Polish government consistently obstructed the attempts of these ethno-religious minorities to preserve and develop their cultural identities, assure their economic well-being, and participate fully in political life, the affected groups responded with a resistance to state authority that intensified with the passing of the two decades of Polish independence. The relationship of the government to a substantial proportion of its citizens had so deteriorated that, on the eve of World War II, a virtual condition of “undeclared warfare” existed betwen the Polish state and the leading minorities. Consequently, Warsaw could not count on any meaningful support from the Ukrainians, Belorussians, or Germans residing within its borders when the Nazi attack fell on September 1, 1939, and the Soviet assault followed on September 17. Unfortunately for these three peoples, the war brought them monumental suffering and an even crueler fate than they had endured under the Polish Republic.