Letteratura scientifica selezionata sul tema "Paul the Apostle (New York, N.Y.)"

The article traces the formation of the mystical experience of Nikolai Sergeevich Arseniev (1888–1977) on the basis of the memoir book “Gifts and Encounters of the Life Path” (1974), and the stages of his consideration of biblical studies. The analysis of Arseniev’s exegetical work “The Religious Experience of the Apostle Paul” (1935) is proposed. He was one of the Russian thinkers in whose writings the Holy Scripture occupied a central place, and almost all of his religious ideas grew out of New Testament books, and biblical concepts. As an exegete, he studied the problem of the Logos in the Gospel of John the Evangelist and the mystical experience of the Epistles of the Apostle Paul. The cross-cutting theme of Arseniev’s works was mysticism in ancient cults, the poetry of the Middle Ages, the works of the desert fathers, the texts of Russian and Western European ascetics of piety, religious philosophers (A. S. Khomyakov, I. V. Kireevsky, S. N. Trubetskoy, S. L. Frank) and biblical scholars. He relied on the mystical experience of the Church, the unity of Christians. In the Epistles of the Holy Apostle Paul, Arseniev emphasized the mysticism of life in Christ, Christian realism, the realism of the Cross of the Lord, and the realism of Resurrection. In general, the mystical experience of Paul, his preaching and activity, according to Arseniev, differs from “our usual experience” and is more real, since the apostle is “subdued”, “captured” by Christ, His fullness, and the grace of God.

ABSTRACT This essay addresses the notion of "screenplay" elaborated by the film director Pier Paolo Pasolini, in his essay "The Screenplay as a 'Structure That Wants to be Another Structure'," with reference to his Project for a Film of St. Paul. Pasolini's St. Paul, which would have transposed the story of the apostle into our own day, by situating it in New York (Rome), Paris (Jerusalem), present day Rome (Athens), and London (Alexandria), never made it to film. The project, however, gives the whole of Pasolini's cinematographic poetic in condensed form; it is a text which inhabits, in a critical and self-conscious way, the space between writing and film which is proper to the screenplay. The aim of this essay is to show the movement, the play of allusions and references, that form the very basis of the cinematographic screenplay.

The purpose of the article is to draw attention to modern Russian opera, its multifaceted study in university courses. In this regard, the operatic heritage of Russian composers of the last decades of the twentieth century is a significant artistic phenomenon. Note an undoubtedly important point: the search for new forms of synthesis on the musical and theatrical stage is not an end in itself for Russian masters, but rather an opportunity to embody current topics and ideas through the artistic prototypes they choose. At the same time, one of the characteristic trends of the end of the last century was the peculiar immersion of opera in its own historical past, which contributed to the disclosure of the deep properties of its genre components. Let us name just a few works that have attracted the attention of directors, conductors, performing musicians, and researchers. These are “Mary Stuart”, “Visions of Ivan the Terrible” and “Hamlet” by S. Slonimsky, “Till Ulenspiegel” and “The Mystery of the Apostle Paul” by N. Karetnikov, “Lolita” by R. Shchedrin and “The Foam of Days” by E. Denisov, “The Prophet” and “Young David” by V. Kobekin, “Antigone” by V. Lobanov and “When Time Runs Out of the Banks” by V. Tarnopolsky. On the example of N. N. Karetnikov’s large-scale opuses "Till Ulenspiegel" and "The Mystery of the Apostle Paul", the modern principles of musical and theatrical dramaturgy and features of genre formation are revealed.

Anyone who wants to say something about the earliest Christian use ofChristosshould start with the oldest written sources: the (genuine) letters of Paul.1.1.1. Paul's use χριοτòς has been set out convincingly by N. A. Dahl1and W. Kramer.2The apostle uses the term very frequently: 270 out of the 531 occurrences of the word in the New Testament are found in the genuine letters of Paul.3He also uses it in combinations with other words: Jesus Christ, Christ Jesus, Jesus Christ the Lord; but never in the combination κúρως χριτóς.4Certain patterns can be recognized in the use of Jesus Christ and Christ Jesus and also in the use of the article with χριτóςbut nowhere with a clear difference in meaning.5Dahl says: χριτóς is never a general term; the word is also never used as a predicate. Paul never feels the necessity to state ‘Jesus is the Christ’; a genitive is never added (Paul does not use χριτòς κυριου or related expressions) and also Ίηιοṽςò Χριιτóς is not found.6

Тема «Гоголь и Бухарев», впервые обозначенная в научно-богословской периодике конца XIX – начала XX в., стала предметом литературоведческого изучения лишь недавно. У истоков ее филологического осмысления стоят работы В. А. Воропаева, в которых книга о. Феодора (Бухарева) «Три письма к Гоголю, писанные в 1848 году» была включена в контекст изучения критического восприятия «Выбранных мест из переписки с друзьями» в литературе XIX в. Представляется, что не менее значимым является вопрос о мировоззренческой общности Гоголя и архим. Феодора, все еще не получивший обстоятельного рассмотрения в современной науке. Цель статьи – на материале мемуарных и публицистических текстов последней трети XIX – начала XX в. определить наиболее значимые факторы, послужившие предпосылкой для духовного сближения Гоголя и Бухарева. Материалом исследования выступают опубликованные в дореволюционной периодике («Богословский вестник», «Православный собеседник» и др.) мемуары, заметки, некрологи, посвященные архим. Феодору и содержащие в той или иной степени сведения о его знакомстве с Гоголем, а также запечатлевшие первые попытки современников разобраться в вопросе о воздействии друг на друга писателя и богослова. Материалы анализируются в междисциплинарном аспекте: историко-литературный метод дополняется методологическим инструментарием рецептивной эстетики и библейского богословия. По результатам исследования сделан вывод о характерном как для Гоголя, так и для о. Феодора (Бухарева) интересе к личности и богословию апостола Павла. Представляется, что именно это обстоятельство сыграло решающую роль в идейном и духовном сближении писателя и богослова. Начиная с конца 1840-х гг. Бухарев подготовил ряд научно-богословских работ об апостоле Павле («Учение ап. Павла об антихристе во 2 послании к Солунянам», «Несколько статей о святом апостоле Павле», «О подлинности апостольских посланий», «О послании апостола Павла к Филиппийцам», «О послании к Римлянам» и др.), заложивших основы изучения апостольской части Нового Завета в отечественной библеистике. Вероятно, о. Феодор стал для Гоголя своего рода консультантом по вопросам толкования посланий апостола Павла. И писателя, и богослова можно назвать «учениками апостола Павла», почерпнувшими из его посланий комплекс богословских идей, в значительной степени определивших их религиозный опыт, а в отношении Гоголя – и эстетическую концепцию. Сложно утверждать однозначно, кто на кого – богослов или писатель – оказал большее влияние, поскольку почти не сохранилось прямых свидетельств, сообщающих о конкретном содержании и характере бесед Гоголя с о. Феодором. Скорее всего, влияние было взаимным и равнозначным, поскольку о. Феодор питал искреннее уважение к Гоголю и восхищался его творчеством, а писатель с почтением относился к о. Феодору как носителю духовного сана и ученому богослову. Кроме того, их объединяли общие идеи и общий наставник в толковании и применении в жизни христианского учения – святой апостол Павел. The topic “Gogol and Bukharev” has moved into literary studies from the theological sphere. V. A. Voropaev was one of the first to turn to its philological understanding, who included the book by O. Feodor (Bukharev) “Three Letters to Gogol written in 1848” in the context of the problem of perception of “Selected passages from correspondence with friends” in the criticism of the XIX century. It seems that no less significant for modern science is the question of the ideological community of the writer and the theologian, their influence on each other, which left a mark in the activities of each of them. The purpose of the article is to use the material of memoirs and journalistic texts from the last third of the 19th – early 20th centuries to determine the most significant factors that served as a prerequisite for the spiritual rapprochement of Gogol and Bukharev. The research material was published in pre-revolutionary periodicals (“Theological Bulletin”, “Orthodox Interlocutor”, etc.) memoirs, notes, obituaries dedicated to Archimandrite Theodore and containing in one way or another information about his acquaintance with Gogol. The materials are analyzed in an interdisciplinary aspect: the historical and literary method is complemented by methodological tools of receptive aesthetics and biblical theology. Based on the results of the study, it was concluded that both Gogol and Archimandrite Theodore (Bukharev) had an interest in the personality and theology of the Apostle Paul. It seems that this circumstance played a decisive role in the ideological and spiritual rapprochement of the writer and the theologian. Beginning in the late 1840s, Bukharev prepared a number of scientific and theological works on the Apostle Paul (“The Teaching of the Ap. St. Paul on the Antichrist in the 2nd Epistle to the Thessalonians”, “Several articles on the Holy Apostle Paul”, “On the authenticity of the Apostolic Epistles”, "On the Epistle of the Apostle Paul to the Philippians”, “On the Epistle to the Romans”, etc.), laid the foundations for the study of the apostolic part of the New Testament in Russian biblical studies. Probably, Archimandrite Theodore became a kind of consultant for Gogol on the interpretation of the letters of the Apostle Paul. Both the writer and the theologian can be called “disciples of the Apostle Paul,” who drew from his epistles a set of theological ideas that largely determined their religious experience, and in relation to Gogol, their aesthetic concept. It is difficult to say unequivocally who influenced whom – the theologian or writer – because there is almost no direct evidence that reports on the specific content and nature of Gogol’s conversations with Father Theodore. Most likely, the influence was mutual and equivalent, since they were united by common ideas, interests and a common mentor in the interpretation and application of Christian teaching in life – St. Paul the Apostle.

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: This study investigates the “clothe-” metaphor in the Pauline literature in terms of its contribution toward a Pauline baptismal theology. The relevant “clothe-” terms are identified via an analysis of the semantic domain of cloting, which are then grammatically analysed for specific tendencies. This poses certain constraints to the meaning of the metaphors on the way to exegesis. An exegetical study of nine Scripture portions that are identified via the semantical study follows: Gal 3:19-29; Col 2:11-15; 3:8-17; Eph 4:22-25; 1 Cor 15:49,53-54; 2 Cor 5:2-4; Rm 13:12-14; 1 Thes 5:8 and Eph 6:11-15. These texts are analysed exegetically with a specific focus on the theological meaning of the “clothe-” metaphors in Pauline theology. The usage of the “clothe-” metaphor is also considered in the non-Pauline and non-biblical texts, and the social and cultural context in which the metaphors are employed. The main meanings of the “clothe-” metaphor that emerges from the semantic, exegetical and contextual study, can be summarised as follows: 1) it is mostly used in close connection with baptism, 2) it mainly has a reciprocal function as a result of the middle voice in which it is typically used, and functions within a theologically imperative context where the subject of the action is personally and consciously involved, 3) it is used as a metaphor to resist evil, 4) it is used in an eschatological context, 5) it is closely related to the actualisation of the new identity in Christ, and 6) the socially participating character of the baptismal candidate at baptism is constituted by the “clothe-” metaphor. The meaning of the “clothe-” texts does not only contribute to a better understanding of Paul’s baptismal theology, but also to a better understanding of baptism from the perspective of the believer’s baptismal tradition. The suggestions towards the discussion about baptism focus on the deeper theological meaning of baptism, a better understanding of the points of departure in the respective baptismal traditions, and the contribution that the study of the Pauline “clothe-” metaphors make to the debate.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die “beklee-” metafoor in die Pauliniese literatuur met die oog op die bydrae wat dit lewer tot ’n Pauliniese doopteologie. Die relevante “beklee-” terme word geïdentifiseer deur ’n analise van die semantiese domein van kleding, waarna dit grammatikaal ontleed word en sekere tendense uitgewys word. Dit stel bepaalde grense aan die betekenis van die metafore op weg na eksegese. Hierná volg ’n eksegetiese studie van nege skrifgedeeltes wat aan die hand van die semantiese ondersoek geïdentifiseer is: Gl 3:19-29; Kol 2:11-15; 3:8-17; Ef 4:22-25; 1 Kor 15:49,53-54; 2 Kor 5:2-4; Rm 13:12-14; 1 Ts 5:8 en Ef 6:11-15. Hierdie teksgedeeltes word eksegeties ontleed met ’n spesifieke fokus op die teologiese betekenis wat die “beklee-” metafore het in Paulus se teologie. Die gebruik van die “beklee-” metafoor word ook oorweeg in buite-Pauliniese en buite-Bybelse tekste, asook die sosiale en kulturele konteks waarin die metafore gebruik word. Die vernaamste betekenisse van die “beklee-” metafoor wat vanuit die semantiese, eksegetiese en kontekstuele studies na vore kom, kan soos volg saamgevat word: 1) dit staan meestal in ’n noue verband met die doop, 2) dit het meestal ’n wederkerige funksie as gevolg van die mediumvorm waarin dit hoofsaaklik gebruik word, en figureer binne ’n teologiese imperatiewe konteks waarby die subjek van die handeling persoonlik en bewustelik betrokke is, 3) dit word gebruik as metafoor om weerstand teen die bose te bied, 4) dit word in ’n eskatologiese konteks gebruik, 5) dit staan in ’n noue verband met die aktualisering van die nuwe identiteit in Christus, en 6) die sosiaal deelnemende karakter van die doopkandidaat tydens die doop word deur die “beklee-” metafoor gekonstitueer. Die betekenis van die “beklee-” tekste lewer nie net ’n bydrae om die doop by Paulus beter te verstaan nie, maar ook om die verstaan van die doop vanuit die perspektief van die belydenisdoop-tradisie sterker toe te lig. Die voorstelle wat gemaak word ten opsigte van die gesprek oor die doop fokus op die dieper teologiese betekenis van die doop, ’n beter begrip vir die vertrekpunte in die onderskeie dooptradisies, en die bydrae wat die studie van die “beklee-” metafoor by Paulus tot die debat maak.

Chaozhong Li of the Shanghai Institute of Organic Chemistry demonstrated (Organic Lett. 2008, 10, 4037) facile and selective Cu-catalyzed β-lactam formation, converting 1 to 2. Paul Helquist of the University of Notre Dame devised (Organic Lett. 2008, 10, 3903) an effective catalyst for intramolecular alkyne hydroamination, converting 3 into the imine 4. Six-membered ring construction worked well also. Jon T. Njardarson of Cornell University found (Organic Lett. 2008, 10, 5023) a Cu catalyst for the rearrangement of alkenyl aziridines such as 5 to the pyrroline 6. Philippe Karoyan of the UPMC, Paris developed (J. Org. Chem. 2008, 73, 6706) an interesting chiral auxiliary directed cascade process, converting the simple precursor 7 into the complex pyrrolidine 9. Sherry R. Chemler of the State University of New York, Buffalo devised (J. Am. Chem. Soc. 2008, 130, 17638) a chiral Cu catalyst for the cyclization of 10, to give 12 with substantial enantiocontrol. Wei Wang of the University of New Mexico demonstrated (Chem. Commun. 2008, 5636) the organocatalyzed condensation of 13 and 14 to give 16 with high enantio- and diastereocontrol. Two complementary routes to azepines/azepinones have appeared. F. Dean Toste of the University of California, Berkeley showed (J. Am. Chem. Soc. 2008, 130, 9244) that a gold complex catalyzed the condensation of 17 and 18 to give 19. Frederick G. West of the University of Alberta found (Organic Lett. 2008, 10, 3985) that lactams such as 20 could be ring-expanded by the addition of the propiolate anion 21. Takeo Kawabata of Kyoto University extended (Organic Lett . 2008, 10, 3883) “memory of chirality” studies to the cyclization of 23, demonstrating that 24 was formed in high ee. Paul V. Murphy of University College Dublin took advantage (Organic Lett . 2008, 10, 3777) of the well-known intramolecular addition of azides to alkenes, showing that the intermediate could be intercepted with nucleophiles such as thiophenol, to give the cyclized product 26 with high diastereocontrol.

Known worldwide in hunting dog circles, Er Shelley was a trainer extraordinaire. From 1921 until his death in 1957, he lived in Columbus, Mississippi. He specialized in bird dogs—pointers and setters—and trained foxhounds. He achieved acclaim as a hunting dog trainer, field trials handler, and author. He trained famous dogs: the pointer Hard Cash, Count Gladstone, and the English setter, Pioneer, who won the National Bird Dog Championship. In 1906, Shelley won the Westminster Kennel Club cup for “Best Exhibit of Field Trial Setters.” In Africa with internationally known sportsman Paul Rainey, their safari killed twenty-seven lions. Many became “the Rainey group” after their donation to the American Museum of Natural History. Two leopard cubs were donated to the Bronx Zoo. Based on these experiences, Shelley self-published Hunting Big Game with Dogs in Africa. In 1921, Putnam & Sons published what hunting aficionados consider a classic, Bird Dog Training Today and Tomorrow. For books, magazines, and newspapers, Pruitt photographed Shelley and his dogs. Shelley oversaw hunting trips for the president of Standard Oil of New York, Herbert Pratt, who had a plantation in Ridgeland, South Carolina. Besides training dogs, Shelley pioneered in dog food manufacturing—with “Very Best Dog Food,” distributed nationally.

Invasive zebra mussels (Dreissena polymorpha) were first observed in situ at Apostle Islands National Lakeshore (APIS) in 2015. This report builds on 2018 SCUBA surveys and Environmental Protection Agency (EPA) veliger sampling to: 1) determine whether shoals on APIS borders act as sentinel sites to corroborate veliger drift hypotheses about invasion pathways, 2) evaluate ongoing hand-removal of zebra mussels from easily identified structures, and 3) continue efforts to assess native unionid mussel populations, particularly where zebra mussels are also present. Standard catch per unit effort survey methods by SCUBA teams were used to determine the distribution and relative abundance of zebra or quagga mussels (dreissenids) and native mussels (unionids). Zebra mussels were present at densities between 3 and 42 n/diver/hr (number of mussels per diver per hour), while native unionids were present at densities between 5 and 72 n/diver/hr. Shoal surveys (Eagle Island shoal, Sand Island shoal, York Island shoal, Bear Island shoal, Oak Island shoal, and Gull Island shoal) showed zebra mussels were more abundant on the west side of APIS and absent on the easternmost shoal (Gull Island), corroborating veliger work by the EPA that suggested drift from the Twin Ports of Duluth, Minnesota, and Superior, Wisconsin, is one pathway of invasion. Our results support the use of shallow shoals along the periphery of the park as sentinel sites gauging zebra mussel immigration and population dynamics. Zebra mussel densities in the central islands showed no obvious spatial pattern, and this survey cannot determine whether currents or human transport (or both) are invasion vectors. Given the mussels’ continued presence at heavily used mooring areas and docks where there are no zebra mussels on nearby natural features (e.g., Rocky Island dock, Stockton Island mooring areas), our findings are consistent with multiple invasion pathways (drift from the Twin Ports and anthropogenic sources at mooring areas). SCUBA search and removal of zebra mussels from docks was confirmed to be an effective method for significantly lowering the risk of zebra mussels reproducing and dispersing from these locations. We caution that this work is being done on what look like initial invasions at low densities. Repeated removal of zebra mussels by divers reduced numbers to zero at some sites after one year (South Twin docks, Stockton Island NPS docks, and the Ottawa wreck) or decreased numbers by an order of magnitude (Rocky Island docks). Dreissenid densities were more persistent on the Sevona wreck and longer-term work is required to evaluate removal versus recruitment (local and/or veliger drift). Given the size of the wreck, we have tracked detailed survey maps to guide future efforts. Zebra mussels were again observed attached to native mussels near Stockton Island and South Twin Island. Their continued presence on sensitive native species is of concern. Native unionid mussels were more widely distributed in the park than previously known, with new beds found near Oak and Basswood Islands. The work reported here will form the basis for continued efforts to determine the optimal frequency of zebra mussel removal for effective control, as well as evaluate impacts on native species.