Literatura científica selecionada sobre o tema "Church representation"
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Artigos de revistas sobre o assunto "Church representation"
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Furuya, Isamu, e Takuya Kida. "Compaction of Church Numerals". Algorithms 12, n.º 8 (8 de agosto de 2019): 159. http://dx.doi.org/10.3390/a12080159.
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In this study, we address the problem of compaction of Church numerals. Church numerals are unary representations of natural numbers on the scheme of lambda terms. We propose a novel decomposition scheme from a given natural number into an arithmetic expression using tetration, which enables us to obtain a compact representation of lambda terms that leads to the Church numeral of the natural number. For natural number n, we prove that the size of the lambda term obtained by the proposed method is O ( ( slog 2 n ) ( log n / log log n ) ) . Moreover, we experimentally confirmed that the proposed method outperforms binary representation of Church numerals on average, when n is less than approximately 10,000 .
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Welch, Lawrence J. "For The Church and Within The Church: Priestly Representation". Thomist: A Speculative Quarterly Review 65, n.º 4 (2001): 613–37. http://dx.doi.org/10.1353/tho.2001.0041.
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Prylipko, Iryna. "REPRESENTATIVES OF CHURCH IN FICTION INTERPRETATION BY I. NECHUI-LEVYTSKYI". Literary Studies, n.º 57 (2019): 140–51. http://dx.doi.org/10.17721/2520-6346.3(57).140-151.
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In the article exposes the peculiaritys of representation the clergy in I. Nechui-Levytskyi’s prose. Elucidates the specification of modeling the images, artistic means and style of texts. In the context of analysis of images system outlines the problematic and church-religious context of representation. The artistic interpretation the clergy in I. Nechui-Levytskyi’s prose conditions of personal experience by author, his observations and conclusions, bases on the realistic principle of representations. Realistic and satiric reception of clergy forming the variegated of representation the images of clergy, exposes their in the private, social, church-religious contexts. Important roles in the expose characters of clergy in I. Nechui-Levytskyi’s prose plays the contrast’s representation, portrait, connection typical and original features. The writer exposes positive and negative sides of activities of then clergy, accents on the depreciation of moral-ethical, spiritual factors in life and activities of clergy, exposes the causes of bad relations between clergy and people.
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Galal, Lise Paulsen. "Between Representation and Subjectivity". Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, n.º 2 (11 de dezembro de 2020): 449–72. http://dx.doi.org/10.30965/23642807-00602011.
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Abstract Religious actors and bodies from within the Evangelical Lutheran Church in Denmark have increasingly adopted interreligious dialogue as an instrument dealing with changes of the religious landscape due to immigration, religious radicalisation and secularisation. Without any formal body representing the entire church, interreligious dialogue emerges from a variety of initiatives. Whereas these can be divided between religious leaders’ versus people-to-people’s dialogue, I will argue that both models are characterised by being decentralised and culturalised while dealing with the simultaneous subjectivity and representation of the individual believer.
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Salter, Emma. "Welcome to my church: faith-practitioners and the representation of religious traditions in secular RE". Journal of Religious Education 68, n.º 3 (outubro de 2020): 289–303. http://dx.doi.org/10.1007/s40839-020-00122-6.
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Abstract The paper notices that faith-practitioners’ involvement, as visiting speakers or study-visit hosts, is a recommended teaching strategy in secular RE. It examines problems of authentic representation of religious traditions in secular RE and evaluates the extent to which faith-practitioners’ involvement as a learning strategy can address authentic representation of religions as a learning principle. Empirical data for the paper is drawn from four qualitative interviews with faith-practitioners from different Christian denominations about their preferred representations of Christianity during secular RE study-visits to their churches. The paper finds that faith-practitioners’ preferred representations can be categorised as insider-institutional (denominational) and insider-personal. Together, these types of representation can complement authenticity in the representation of religions in RE because they offer particular, rather than generalised, accounts of religious traditions.
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Boreiko, Yuriі, e Mykhailo Kulakevych. "CHURCH SLAVONICISM REPRESENTATION IN THE UKRAINIAN ORTHODOX BELIEVERS EVERYDAY LANGUAGE". Sophia. Human and Religious Studies Bulletin 21, n.º 1 (2023): 4–7. http://dx.doi.org/10.17721/sophia.2023.21.1.
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Based on the socio-historical features clarification of the Church Slavonic language development in Ukraine, the article reveals the Church Slavonic lexicon semantic potential in the Ukrainian Orthodox believers' everyday language using the semantic analysis example of individual lexical units. The significant importance of the Church Slavonic language as the Orthodox tradition foundation is determined. It is established that believers' everyday language in the form of an Orthodox sociolect appears as a linguistic microsystem characterized by certain parameters and possibilities of functioning. At the Ukrainian Orthodox believers' everyday communication level, archaic vocabulary becomes actual, new connotations appear, and the deatheization of a certain word group continues. The statement that by the beginning of the 90s of the 20th century the Ukrainian literary language development and the Church Slavonic liturgical language rehabilitation were not priority areas of state policy is substantiated. Having a confessional character, the Church Slavonic language was detached from live use in various spheres of social life and underwent numerous changes, codification, and normalization. This led to the traditional Ukrainian version displacement of the Church Slavonic language from use, which was reflected in its use in the church sphere. The influence of the living Ukrainian language tradition was manifested in the reproduction of the Church Slavonic language in the confessional environment. Russification of the Orthodox Church in the 19th century was contrasted with the oral liturgical tradition, which enabled priests and deacons to interpret Church Slavonicisms in the Ukrainian language during church services. Unlike the vernacular and book versions of the Ukrainian language, the Church Slavonic language was never used in live communication. It was used during prayers or religious services, and at the state level – as a literary language in diplomatic and legal correspondence. An exception is the borrowing of individual lexemes and syntactic constructions used in the modern Ukrainian language for stylistic purposes.
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Lamming, David. "The Church Electoral Roll: Some Vagaries of The Church Representation Rules". Ecclesiastical Law Journal 8, n.º 39 (julho de 2006): 438–52. http://dx.doi.org/10.1017/s0956618x00006724.
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The church electoral roll performs a number of important functions within the Church of England, yet the qualifications for enrolment as set out in the Church Representation Rules, and the basis on which a person's name may be removed from the roll, are far from clear. This article considers critically the criteria for enrolment (especially the meaning of ‘habitual’ attendance at public worship), the duties of the electoral roll officer, and the rights of appeal against his decisions. It concludes by drawing attention to the requirement for every parish to prepare a new roll in 2007.
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Møller, Jørgen. "The Ecclesiastical Roots of Representation and Consent". Perspectives on Politics 16, n.º 4 (23 de novembro de 2018): 1075–84. http://dx.doi.org/10.1017/s1537592718002141.
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Recent attempts to explain the development of medieval representative institutions have neglected a long-standing insight of medieval and legal historians: Political representation and rule by consent were first developed within the Catholic Church following the eleventh-century Gregorian Reforms and the subsequent “crisis of church and state”. These practices then migrated to secular polities in the thirteenth and fourteenth centuries. This was facilitated by the towering position of the Church in medieval society in general and the ubiquitous “areas of interaction” between religious and lay spheres in particular. I document these processes by analyzing the initial adoption of proctorial representation and consent at political assemblies, first, within the Church, then in lay polities. These findings corroborate recent insights about the importance of religious institutions and diffusion in processes of regime change, and they shed light on the puzzling fact that representation and consent—the core principles of modern democracy—only arose and spread in the Latin west.
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Markovic, Cedomila. "Founder’s model: Representation of a maquette or the church?" Zbornik radova Vizantoloskog instituta, n.º 44 (2007): 145–53. http://dx.doi.org/10.2298/zrvi0744145m.
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The text deals with some terminological problems concerning the so-called founder?s model. Although it is commonly used to designate the depicted architecture in the hand of the church founder, the expression 'founder?s (ktetor?s) model' is often confusing and misleading. The main question is whether the Byzantine architects used actual model/maquettes for constructing their churches and if so, could these models/ maquettes have been used for the architecture depicted in founders? portraits? In other worlds is the representation in the donor?s hand the image of a built church or its maquette, produced as a project model? The different aspects of the problem we analyzed - the legal, technical and symbolic functions of these representations support our assumption that the architectural design model/maquette did not serve as a specimen for representations of architecture on founder?s portraits. This specific type of architecture depicted was created after the building itself was completed.
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Johansen, Kirstine Helboe, e Marie Vejrup Nielsen. "Choosing a Pastor for the Day—Representations of the Pastor in a Contemporary Context". Journal of Empirical Theology 28, n.º 2 (24 de novembro de 2015): 226–41. http://dx.doi.org/10.1163/15709256-12341326.
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This article examines representations of pastoral authority among mainstream church members in the Evangelical Lutheran Church in Denmark. We argue that the study of a possible crisis in ministry must include the church members’ perspective. Drawing on theories of societal and cultural changes and focusing on the concepts of increased individual choice, subjective turn and authenticity, as well as Weber’s typology of authority, we analyse the findings of a qualitative study among wedding couples in Denmark and a supplementary quantitative study among adult participants in a special church service for children. The findings indicate that church members evaluate the pastor either as a pre-established church representative or based on a more direct evaluation of personal qualities, but in both cases the evaluation places emphasis on the importance of the relationship between church member and pastor. We conclude that the representation of pastoral authority can be described as ‘relational authority’.
Teses / dissertações sobre o assunto "Church representation"
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Watson, Stephen. "Church tourism : representation and cultural practice". Thesis, University of York, 2007. http://etheses.whiterose.ac.uk/11077/.
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The purpose of this study is to examine the representation of English parish churches as tourist attractions and the processes by which heritage tourism is constructed as a cultural practice. The subject has yielded an intensely critical canon of literature since the 1980s, which has drawn attention issues such as commodification, dissonance and authenticity. An important early question, therefore, is the extent to which heritage can be framed as a useful concept in social science or whether it is simply an object of study and deconstruction. Latterly more attention has been focused on the role and construction of the heritage as process, the study of which reveals a discourse in which national identities and power relations playa significant part. These in tum are expressed within a performative framework characterised by the representational practices ofagencies involved in tourism. Parish churches are seen as material examples of the heritage, are common features of the landscape, and often the oldest building in the locality. As such they form an essential component of the imagery and place mythology of the English Countryside. Tourism agencies and the higher authorities of the Church are active in representing these buildings as, and within, touristic space so as to add cultural capital to the attraction value of destinations and to bolster the Church's role in regional government. In doing so they employ representational practices that draw on the rural-historic, an established cultural construction related to the authorised heritage discourse, that supports national identity and social cohesion. This study employs a mainly qualitative approach to identify the key representational practices associated with church tourism and the variations in such practices that exist within the organisation ofthe Church itself, and between the church and other powerful agencies. It also examines the perceptions, attitudes and behaviours of church tourists and attempts to gain insights on their ~esponse to these practices. The research reveals, through its bricolage, a duality in the response of churches to tourism between passivity and additionality in r / relation to both representational and spatial practices. Additionality expresses an engagement with the processes of creating and managing heritage attracti~ns whereas passivity describes ambivalence about the value of tourism and a reluctance to take on this additional role. The research suggests, therefore, that the role of churches as tourist attractions is contested, often within the Church itself Visitors may feel awkward acting as tourists within a church and there is often little there to support their presence as such. Churches do not appear, therefore, to be fully achieved as tourist attractions and the reasons for this are explored in relation to the cultural work that churches already do, as well as their residual social authority and the perceptions of tourists. It is proposed that without the interventions of Church and State, and the conventional representations of heritage, people and communities might find in churches a more direct and transparent engagement between past and present and between themselves and the places they both occupy and visit.
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Zakarian, David. "The representation of women in early Christian literature : Armenian texts of the fifth century". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.
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In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.
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Hodgson, Andrea Mary Elisabeth. "The Frankish church and women from the late eighth to the early tenth century : representation and reality". Thesis, King's College London (University of London), 1992. https://kclpure.kcl.ac.uk/portal/en/theses/the-frankish-church-and-women-from-the-late-eighth-to-the-early-tenth-century--representation-and-reality(742a084a-f171-4baa-b266-7040a7063b32).html.
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Phillips, Donald D. "A local Christology in a postmodern culture and its representation in forming a new eucharistic prayer for the Anglican Church of Canada". Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11181/.
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This thesis is generated in response to the significant decline in membership of the Anglican Church of Canada in the latter half of the twentieth century. Based on a reflexive understanding of the interaction of theology and culture, it proposes a local Christology in response to the local (post-modern) culture of the Anglican Church of Canada and Canadian society, as a way to strengthen the proclamation of Christ in contemporary cultures. The development of the notion of culture is explored, particularly utilizing the work of Kathryn Tanner. Building on the work of Clifford Geertz in describing cultures, a semiotic approach based on Robert Schreiter’s work on local cultures is used to establish the premise that all theology is contextual and that culture and theology dynamically interact in a reflexive relationship. In the context of theology being expressed through liturgical texts, the notion of inculturation is introduced and some contemporary examples offered. The typology of H. Richard Niebuhr is used as a contemporary starting point to examine the interaction of Christ and culture, and the description of Christ as the transformer of culture is utilized. This understanding is then examined in light of the culture of the Anglican Church of Canada and the Eucharistic Prayer texts are explored for evidence of being in a reflexive relationship with that culture. Using the work of Hans Frei, a Christology is developed which is congruent with the need to express the person and work of Christ within a cultural frame. The Christologies of the existing contemporary Eucharistic Prayers of the Anglican Church of Canada are examined in light of Roger Haight’s criteria for building local Christologies. The ‘Frei-inspired’ narrative Christology is employed and new Eucharistic Prayer texts are proposed for the Anglican Church of Canada in response to its local culture.
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Wheeler, Geraldine Jean, e res cand@acu edu au. "Visual Art, the Artist and Worship in the Reformed Tradition: a Theological study". Australian Catholic University. School of Arts and Science, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp41.29082005.
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The Reformed tradition, following Zwingli and especially Calvin, excluded images from the churches. Calvin rejected the sacred images of his day as idolatrous on the grounds that they were treated as making God present, that the necessary distinction between God and God’s material creation was not maintained, and because an image, which rightly was to be mimetic of visible reality, could not truthfully depict God. Calvin approved the Renaissance notion of visual art as mimetic and he understood that artists’ abilities were gifts of God and were to be used rightly. He also had a very keenly developed visual aesthetic sense in relation to nature as the “mirror” of God’s glory. However, the strong human tendency towards idolatry before images, he believed, meant that it was not expedient to place any pictures in the churches. Reinterpretation of key biblical passages, particularly the first and second commandments (Calvin’s numbering), together with changes in the understanding of what constitutes visual art, of the relationships between words and visual images, and of the processes of interpretation and reception not only of texts but of all perceived reality, lead to a re-thinking of the issues. The biblical narrative with its theological insights can be interpreted into a visual language and used by the church as complementary to, but never replacing, biblical preaching and teaching in words. Attention to the visual aesthetic dimensions of the worship space is important to allow for this space to function as an invitation and call to worship. Its form, colour, light and adorning may give aesthetic delight, which leads to praise and thanksgiving, or it may provoke other response which helps people prepare to offer worship to God. The world and its people depicted in visual art/image may inform the praying of the church and the visual representation of the church (the saints) may provide congregations with an awareness of the breadth of the church at worship in heaven and on earth. In the present diversity of views about visual art and the work of the artist there is freedom for the artist to re-think the question of vocation and artists may find new opportunities for understanding and exercising their vocation not only in secular art establishments and the community but also in relation to the worship of the church.
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Silva, Nilo Tavares. "Para que todos sejam um - o estilo batista de ser e a questão ecumênica : retrocessos e avanços no discurso ecumênico brasileiro". Universidade Federal de Juiz de Fora, 2011. https://repositorio.ufjf.br/jspui/handle/ufjf/2112.
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O presente trabalho objetiva captar os sentidos atribuídos pelos fiéis da Convenção Batista Brasileira ao que se convencionou chamar de Ecumenismo. Baseando-nos na abordagem teórica das representações sociais, fundamentada por Serge Moscovici e Denise Jodelet, em nosso trabalho partimos de uma preocupação que norteou toda a pesquisa. Centramos estudos em conhecer melhor, a partir do princípio que caracteriza a representação como uma forma de saber prático ligando um sujeito a um objeto, o que\como pensam os (as) fiéis da Igreja batista, “a partir do seu lugar”, sobre a prática ecumênica. Entendemos que as práticas estabelecidas pelos fiéis pesquisados inserem-se em tempos-espaços não cristalizados, sujeito às dinâmicas sócio-culturais que, ora seguem, ora modificam, ora transgridem as regras estabelecidas por atores hegemônicos (Instituições, mercado, e outros). Através dos questionários, buscamos captar aspectos aventados pelos participantes, relacionados aos processos constituintes de suas representações, ou seja, como as relações estabelecidas pelos mesmos na articulação de sua conduta como fiéis da Igreja batista e a prática ecumênica, se constituem através dos processos de objetivação e ancoragem.
The study aimed to investigate the meanings referred by the faithful of the Brazilian Baptist Convention to the notion of ecumenism. The adopted theoretical framework was the Theory of Social Representations proposed by Serge Moscovici and Denise Jodelet. We focus studies to better know from the principle that characterizes the representation as a form of practical knowledge linking an individual to an object, which \ like to think (the) Baptist Church's faithful, "from its place" on the ecumenical practice. We supposed that the established practices raise and flourish in a non-crystallized space-time continuum, influenced by sociocultural dynamics that may follow, disobey or change rules defined by hegemonic agents (institutions, market, and other). Using questionnaires specifically developed for the study, we searched to assess opinions related elaborated by them are defined in the articulation of established by them in the articulation of his conduct as a faithful Baptist Church and ecumenical practice by means of the “objetivation” and “anchior” process.
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Santos, Elismar Alves dos. "Representações sociais da sexualidade : a construção da sexualidade em seminaristas e padres". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/140836.
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A tese propõe-se a analisar e a interpretar a representação social da sexualidade em seminaristas e padres. Em vista de alcançar essa finalidade, foi realizada, primeiramente, uma pesquisa documental para mostrar o modo como a Igreja Católica compreende a sexualidade. Em segundo momento, buscou-se perceber o que enfatiza o Magistério Eclesiástico no que concerne ao tema da sexualidade nos seminários e no ministério presbiteral. E por último, realizou-se a pesquisa empírica com seminaristas e padres sobre seis temas relacionados à sexualidade: compreensão da sexualidade, desafios da sexualidade, sentido do celibato, homossexualidade nos seminários, compreensão do autoerotismo e a pedofilia na Igreja Católica. Trata-se de uma pesquisa qualitativa em que se utilizou a aplicação de um questionário. Participaram da pesquisa 50 seminaristas e 51 padres. Após a aplicação do questionário, todas as informações foram tabuladas, lidas e categorizadas a partir de sua dimensão semântica e analisadas à luz da Teoria das Representações Sociais em consonância com a análise temática, que é uma das vertentes da análise de conteúdo. Da análise dos dados, foram construídos mapas representacionais com as categorias e subcategorias que revelaram os elementos centrais que constituem tal representação. A tese compõe-se de seis capítulos. O primeiro apresenta a estrutura orgânica da tese tendo em vista os procedimentos metodológicos utilizados para a realização da pesquisa. O segundo capítulo, também teórico, trata dos pressupostos ontológicos e epistemológicos da Teoria das Representações Sociais. O terceiro refere-se à realização de uma pesquisa documental para mostrar a representação social da sexualidade segundo o que enfatiza a Igreja Católica. O quarto capítulo, também documental, dedicou-se ao estudo da representação social da sexualidade de acordo com o que orientam alguns documentos do Magistério Eclesiástico dedicados à formação seminarística e ao ministério presbiteral. O quinto apresenta os resultados empíricos da representação social da sexualidade na perspectiva dos seminaristas. Tal representação é revelada a partir dos seis mapas representacionais tendo subjacentes as duas grandes dimensões compreensivas da sexualidade em cada um dos mapas. O sexto e último capítulo, também empírico, volta-se para a representação social da sexualidade na perspectiva dos padres. A exemplo do capítulo anterior, a sexualidade na compreensão dos presbíteros, está matizada a partir dos seis mapas representacionais à luz das duas grandes dimensões compreensivas da sexualidade em cada um dos mapas estruturados.This thesis proposes to analyze and interpret the social representation of sexuality in seminarians and priests. To achieve this purpose, firstly the author did documentary research to show how the Catholic Church understands sexuality. Secondly, he sought to understand with what emphasis the Magisterium of the Catholic Church treats the theme of sexuality in seminaries and in priestly ministry. And lastly, an empirical research was done with seminarians and priests on six themes related to sexuality: their understanding of sexuality, the challenges they encounter in their sexuality, meaning of celibacy for them, homosexuality in seminaries, their understanding of self-eroticism, and the phenomenon of pedophilia in the Catholic Church. It is a qualitative research using a written questionnaire. The participants were 50 seminarians and 51 priests. After the questionnaire was administered, all the information was read, tabulated, and categorized according to its semantic dimension and analyzed in the light of the Theory of Social Representations in line with a thematic analysis, which is one aspect of content analysis. With the analysis of data was built representational maps with categories and subcategories revealing core elements that constitute such representation. The thesis consists of six chapters. The first presents the organic structure of the thesis in view of the methodological procedures used to perform the research. The second chapter, also theoretical, deals with the ontological and epistemological presuppositions of the Theory of Social Representations. The third chapter treats thedocumental research conducted to reveal social representation of sexuality according to Catholic Church teaching. The fourth chapter, also documentary, is dedicated to the study of social representation of sexuality in accord with orientation of some documents of the according to the Magisterium of the Catholic Church related to the formation of seminarians and those in priestly ministry. The fifth presents the empirical results of social representation of sexuality presented by the seminarians. Such representation is revealed from six representational maps with two underlying major comprehensive dimensions of sexuality in each of the maps. The sixth and final chapter, also empirical, points to the social representation of sexuality from the perspective of priests. As the previous chapter, sexuality from the perspective of priests is presented in six maps representatives in the light of the two major comprehensive dimensions of sexuality in each of the structured maps.
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Martínez, Kerstin Cielito Nathalie. "The Russian religious-governmental relation through media representation : A critical discourse analysis". Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229779.
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The thesis is a contribution to the analysis of media representation through the use of critical discourse analysis of twelve English written articles by Russian and international media sources. The articles were chosen in relation to the unauthorised Pussy Riot protest in the Cathedral in Moscow back in February 2012, and the societal changes that have taken place thereafter. The analysed articles have been written and published between February 2012 and January 2014. The aim with the study is to see how media sources from different geographical backgrounds described the same events and news.
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Borges, Tiago Daher Padovezi. "Representação partidária e a presença dos evangélicos na política brasileira". Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-06122007-112255/.
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A pesquisa foi desenvolvida com o intuito de compreender um pouco da inserção dos evangélicos nas instituições políticas brasileiras, em uma tentativa de articular tal fenômeno com o debate sobre a representação partidária. Por que um \"Partido Evangélico\" não foi formado, embora tal grupo eleja uma quantidade expressiva de representantes em grande parte das eleições desde a última Constituinte? O trabalho empírico consistiu no teste da hipótese de inexistência de uma identidade entre os evangélicos que justificasse o fato de um partido político não ter sido criado. Através de um conjunto de dados sobre os eleitores e outro sobre os deputados estaduais de todo o país, não foi observada a presença de posicionamentos distintos, de uma identidade política que tornasse, tanto os eleitores quanto os deputados evangélicos singulares, diferenciados dos demais grupos. Também foi constatada a fragilidade do modelo de formação de partidos a partir de identidades políticas no caso brasileiro, caracterizado pela alta fragmentação partidária e por uma falta de distinção na maioria dos partidos.This research was developed with the purpose of understanding the insertion of the evangelicals in the Brazilian political institutions, an attempt to articulate such phenomena with the debate on the partisan representation. It\'s puzzling that an \"Evangelical Party\" was not formed even after the expressive amount of elected representatives this group has had since the last Constituent Assembly. Why is it so? The empirical work consisted in testing the hypothesis that there is no common identity among the various evangelical groups that would justify the existence of a political party. Through a data set of the voters and another one of the representatives of the whole country, the presence of distinct positions was not observed. There isn\'t a political identity that would turn the evangelical voters and representatives distinguished from the others groups. This work also evidenced the fragility of the political parties\' formation model based on identities. In the Brazilian case, this is characterized by a high partisan fragmentation and a lack of distinction between most of the many political parties.
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Cáceres, Pedro Antonio Chagas. "As Representações do Diabo no Imaginário dos Fiéis da Igreja Universal do Reino de Deus". Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/944.
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Previous issue date: 2006-02-23The purpose of this work is to investigate the representation of Devil in the Universal Church follower imaginariness. We analyze the anthropological, historical and social origins of this imaginariness and its effects on the Universal Church follower. We also intend to identify and analyze the mechanisms developed by the Universal Church follower to understand his and world problems. Then we will explore the historical and doctrinal Universal Church structures, as well as its theological mechanisms such as the Theology of the Holy War and the Theology of the Prosperity. The representation of Devil has a meaningful input in the follower imaginariness in due to the speeches of the Church that often meet some people necessities. The only way to salvation is the association to God through the religious institutions that function as mediators to the sacred itself. The Universal Church follower represents Devil as the great reason of his pain and grief. Defeating him is only possible by acts of faith and right decisions.
Este trabalho teve como objetivo investigar as representações do Diabo no imaginário dos fiéis da Igreja Universal do Reino de Deus (IURD). Pretendeu-se examinar também as origens antropológicas, históricas e sociais das representações do Diabo e suas influências nas representações dos fiéis da IURD. Além de analisar os mecanismos desenvolvidos pelo fiel da IURD para a compreensão dos problemas do mundo e de si mesmo, exploramos também as estruturas históricas e doutrinárias desta igreja, bem como seus mecanismos teológicos, como a teologia da guerra santa e a teologia da prosperidade. As representações do Diabo ganham um significativo reforço no imaginário dos fiéis, através dos discursos da Igreja Universal dirigidos à pessoas geralmente fragilizadas. Para elas a única forma de salvação é através da associação com Deus mediante a instituição religiosa. O fiel da IURD representa o Diabo como o grande provocador de suas dores a aflições e só por meio de ações da fé e da tomada de decisão pessoal que ele pode ser derrotado.
Livros sobre o assunto "Church representation"
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Pobedonost︠s︡ev, Konstantin Petrovich. Moskovskiĭ sbornik. Sankt-Peterburg: Russkai︠a︡ simfonii︠a︡, 2009.
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Pobedonost︠s︡ev, Konstantin Petrovich. Moskovskiĭ sbornik. Sankt-Peterburg: Russkai︠a︡ simfonii︠a︡, 2009.
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Pobedonost︠s︡ev, Konstantin Petrovich. Moskovskiĭ sbornik. Sankt-Peterburg: Russkai︠a︡ simfonii︠a︡, 2009.
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Carl, Schmitt. The idea of representation: A discussion. Washington, DC: Plutarch Press, 1988.
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Binski, Paul. Medieval death: Ritual and representation. Ithaca, N.Y: Cornell University Press, 1996.
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English church monuments in the Middle Ages: History and representation. Oxford: Oxford University Press, 2009.
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Iskander, Elizabeth. Sectarian conflict in Egypt: Coptic media, identity, and representation. New York: Routledge, 2012.
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Semana do Trabalhador (4th 1984 São Bernardo do Campo, Brazil). Igreja, classe trabalhadora e democracia: IV Semana do Trabalhador, 23-27 de julho, 1984, São Bernardo do Campo-SP. São Paulo, SP, Brasil: Edições Paulinas, 1985.
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Massimo, Faggioli, e Melloni Alberto, eds. Repraesentatio: Mapping a keyword for churches and governance : proceedings of the San Miniato International Workshop, October 13-16, 2004. Münster: LIT, 2006.
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Merlo, Maurizio. Vinculum concordiae: Il problema della rappresentanza nel pensiero di Nicolò Cusano. Milano, Italy: F. Angeli, 1997.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Church representation"
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Horníčková, Kateřina. "Utraquism, Images, and Representation in Bohemian Towns". In Medieval Church Studies, 105–20. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.mcs-eb.5.110904.
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Morris, R. M. "The Political Representation of Religion". In Church and State in 21st Century Britain, 212–25. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230234376_13.
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Goehring, Margaret L. "The Representation and Meaning of Luxurious Textiles in Franco-Flemish Manuscript Illumination". In Medieval Church Studies, 121–55. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.mcs-eb.3.1874.
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As-Vijvers, Anne Margreet W. "Weaving Mary’s Chaplet: The Representation of the Rosary in Late Medieval Flemish Manuscript Illumination". In Medieval Church Studies, 41–79. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.mcs-eb.3.1872.
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Ellis Nilsson, Sara. "Promoting or Rejecting the Saints: The Representation of Non-Saintly Bishops in Medieval Scandinavian Hagiography". In Medieval Church Studies, 181–99. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.mcs-eb.5.118377.
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Acquaviva, Sabrina, Margherita Pulcrano, Simona Scandurra, Daniela Palomba e Antonella di Luggo. "Digital Technologies to the Enhancement of the Cultural Heritage: A Virtual Tour for the Church of San Giacomo Apostolo Maggiore". In Beyond Digital Representation, 343–58. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-36155-5_22.
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Willems, Wim, e Leo Lucassen. "The Church of Knowledge: Representation of Gypsies in Encyclopaedias". In Gypsies and Other Itinerant Groups, 35–52. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26341-7_3.
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Heil, Johannes. "Labourers in the Lord’s Quarry: Carolingian Exegetes, Patristic Authority, and Theological Innovation, a Case Study in the Representation of Jews in Commentaries on Paul". In Medieval Church Studies, 75–95. Turnhout: Brepols Publishers, 2003. http://dx.doi.org/10.1484/m.mcs-eb.3.3557.
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Trostyanskiy, Sergey. "II.3. The Mystery of Representation: Theodore the Studite on Seeing the Invisible". In The Mystical Tradition of the Eastern Church, editado por Sergey Trostyanskiy e Jess Gilbert, 169–90. Piscataway, NJ, USA: Gorgias Press, 2019. http://dx.doi.org/10.31826/9781463240615-012.
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Ellwardt, Kathrin. "A church of free peasants and the semantics of representation: Lüdingworth in Land Hadeln". In Arts, Portraits and Representation in the Reformation Era, 151–60. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666552496.151.
Texto completo da fonteTrabalhos de conferências sobre o assunto "Church representation"
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Krestov, Sergey, Alyona Loginova e Iurii Stroganov. "NUMERALS IN MODEL OF HUMAN KNOWLEDGE REPRESENTATION". In eLSE 2019. Carol I National Defence University Publishing House, 2019. http://dx.doi.org/10.12753/2066-026x-19-081.
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The purpose of this study was to create a system of knowledge representation in information systems most similar to the model of human knowledge representation. The problem of plain arithmetic operations and numerals representation was chosen as a main goal. Knowledge representation in general terms was chosen for the current problem as a first goal. For this purpose psychological theories and experiments about human knowledge representation models were overviewed. As en example, the "violin" experiment was given. This experiment confirms the idea of information representation in human's mind as a net of entities connected by associative relations. As an analogue of such structure in information technologies world semantic networks were considered. This structure was chosen because semantic networks use the same idea of knowledge representation as a graph. Ontology as a pattern of semantic networks construction is also considered. Following this pattern edges and their relations are joined into classes with common properties and behavior. Finally, technical and psychological approaches were compared to chose the most correct way to represent information as humans do. But the problem of numerals representation in human's mind also has its own psychological problems. Such concepts of numbers for adults and children differences were shown. Requirements for this concept were specified, such as: the measure and the sequence of information representation. Guided by this rules the concept of Church numerals was chosen. This concept exists in lambda calculus, which base ideas were described in the paper as well. Church numbers approach in terms of semantic networks was also given. For calculations simplification the addition table idea was used and applied with semantic networks context. But a human usually uses place-value notation when big numbers are required. And Church numbers use too much memory in this situation (an addition table grows too fast with maximum of number defined in Church notation). So the place-value notation which uses Church numbers as digits and as a position marker was given.
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Korolyova, Svetlana. "Synodic of those killed in battle in religious and folk traditions: local cults and texts". In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.12.
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This paper is devoted to church synodics in their connection with local religious and folk cults aimed at honoring people who died in battle. Such cults existed in the Northern Prikamye, Vyatka, Tobolsk and other territories. A pro-ductive way of analysis is to consider not only the texts of synodics, but also their use, methods of public representation, and attitude to local legends.
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Cvetković, Branislav. "ROYAL IMAGERY OF KING MILUTIN IN HISTORICAL CONTEXT REVISITED". 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/10.46793/6008-065-5.667c.
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This paper revisits portraits of Stefan Uroš II Milutin as prince, ruler, and holy king exploring historical contexts and intended meanings within various conceptual and spatial settings. These official examples of his royal likeness come into different forms with the King shown either in prayer or frontally positioned, holding royal insignia or representation of a church, and in symbolic exchanges with saintly figures or contemporaries. Immediate political context influenced such variables of portrayals, which is why such images comprise wealthy but not fully appreciated sources that elucidate complex events from the volatile history of the medieval Balkans.
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Blanco Estévez, Paula. "Use of the digital twin in historic monuments: The case of the church of San Antonio Abad". In HEDIT 2024 - International Congress for Heritage Digital Technologies and Tourism Management. Valencia: Universitat Politècnica de València, 2024. http://dx.doi.org/10.4995/hedit2024.2024.17771.
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Given the importance of the conservation of cultural property and the use of the digital twin as a tool for the representation of its life cycle and enhancement, we will carry out a digitisation project approach on the Church of San Antonio Abad and its protective environment, located in the city of Valencia (Spain) and currently considered an Asset of Local Relevance. A theoretical approach is made to how the digital twin could be created, taking into account the various existing techniques, namely 3D scanning, photogrammetry, and BIM methodology, to achieve the complete digitisation of the monument. This first approach allows us to understand the evasion of this property and its challenges so that the digital twin can be realised in the future.
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Muñoz Moliner, Carlos, e Luis Agustín Hernández. "The churches of Alto Gállego". In HEDIT 2024 - International Congress for Heritage Digital Technologies and Tourism Management. Valencia: Universitat Politècnica de València, 2024. http://dx.doi.org/10.4995/hedit2024.2024.17458.
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The research focuses on the group of churches in the Alto Gállego region, north of the province of Huesca, known as “Iglesias del Serrablo”. The uniqueness of the complex and its architectural value provides a very important asset to the architectural heritage of the area. The “Amigos del Serrablo” Association, founded in 1971, has been valuing this heritage since its inception through its rehabilitation; however, the limited information and studies carried out on these properties mean that many of them are still unknown to the general public, despite the routes proposed by the Association for their dissemination. The research that is being developed analyses this group of churches from different areas: geopolitical, historical, geographical, orographic, etc. also providing an architectural study that helps technicians to address rehabilitation projects. In order to develop the architectural analysis of the properties, a virtual model is created using tools such as a 3D scanner, drone flights and a camera; which, subsequently, through the application of techniques such as photogrammetry and point clouds allow us to obtain the 3D model of the churches studied. With the digital model of the church, the investigation will be approached in two lines: a more technical one in which the geometric documentation, lights, construction and structural elements, dimensions, etc. are analysed. that serve to establish hypotheses of virtual reconstruction of those churches that are in ruins, or that help to establish a line of action to rehabilitate. On the other hand, the digitization of the building allows the creation of graphic representation support such as virtual reality and augmented reality that favours the dissemination and accessibility of this architectural heritage to a wider public, both in person and virtually.
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Parashchevin, Maksym. "Changes in the confessional identification of the orthodox in Ukraine in the conditions of Russian aggression". In Sociology – Social Work and Social Welfare: Regulation of Social Problems. Видавець ФОП Марченко Т.В., 2023. http://dx.doi.org/10.23939/sosrsw2023.082.
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Background: One of the main characteristics of the Ukrainian religious field is conflict between two large Orthodox Churches – Ukrainian Orthodox Church (UOC) and Orthodox Church of Ukraine (OCU). These Churches embrace most part of orthodox population and it makes their conflict potentially dangerous for society. The Russian invasion February 24, 2022 makes many problems for UOC because it is considered to be part of state-depending Russian Orthodox Church. As a result, many believers turned their backs on this church, and the state changed its politics toward it rather harshly. But the extent of the changes in belonging to this church remains uncertain and requires assessment. Purpose: To assess the changes in mass self-identification with Ukrainian Orthodox Church in condition of Russia-Ukraine war. Methods: The analysis of statistical data of the moving of religious community in Ukrainian religious field and analysis of data of confessional identification in national representative public opinion polls. Results: Data of public opinion polls show that on the level of identification with the UOC a significant impact was made by large-scale Russian invasion on February 24, 2022 only. Only in the polls in 2022 there was a significant decrease in the corresponding figure. However, the level of such identification has remained stable even in the situations of the Russian aggression of 2014-2021. Conclusion: Data of public opinion polls show that the large-scale Russian invasion of 2022 has significantly influenced the adherence to and the orientation of the UOC. But at the same time, assessments of such changes, which are making on the confessional identification in these surveys, may be somewhat overstated, and they should be treated with great caution, especially if you base on them a politics in such dangerous area as religion. The UOC has been facing powerful challenges for many years. These challenges have dramatically increased since February 24, 2022, but even now this Church has shown considerable sustainability and the issue of halting of its functioning remains quite conflict-prone, while the benefits from its closing seem rather doubtful. Keywords: confessional identification, confessionals changes, Russian aggression, Ukrainian Orthodox Church, Orthodox Church of Ukraine, Ukraine
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NIEMANN, GUNDULA, e FRIEDRICH OTTO. "RESTARTING AUTOMATA, CHURCH-ROSSER LANGUAGES, AND REPRESENTATIONS OF R.E. LANGUAGES". In Proceedings of the 4th International Conference. WORLD SCIENTIFIC, 2000. http://dx.doi.org/10.1142/9789812792464_0009.
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Андросова, Т. В. "Finland as a Part of the Russian Empire 1809–1917: A State within a State". In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.018.
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Географический фактор играет двоякую роль в истории Финляндии и ее взаимоотношений с внешним миром. С одной стороны, территориальное положение на окраине Европы обусловило то, что финны сравнительно поздно включились в цивилизационный процесс. С другой стороны, земли, омываемые водами дальних заливов Балтийского моря, находятся в одном из наиболее важных со стратегической точки зрения европейских регионов. Хотя к «финским территориям» издавна проявляли интерес также Англия, Германия и Франция, влияние извне связано для финнов прежде всего с соперничеством ближайших соседей. Политический вакуум, в котором финны пребывали вплоть до начала XI в., пытались заполнить с запада – Швеция и римскокатолическая церковь, с востока – Россия (Великий Новгород) и православная церковь. Первая граница между Швецией и Россией была установлена в 1323 г. Согласно Ореховскому мирному договору Швеция получила юго-западные и западные финляндские территории, Россия – Восточную Карелию. В XVIII в. Россия приступила к поэтапному возвращению финляндских земель, присоединив Финляндию по итогам войны 1808–1809 гг. В границах архиконсервативной Российской империи родилось и постепенно оформилось финляндское государство западного типа. Финляндия получила широкую политическую и экономическую автономию – правительство, четырехсословный орган народного представительства (сейм), налоговую и финансовую систему, свое гражданство, валюту и пр. Финляндию от новой метрополии изначально отделяла таможенная граница. Главой законодательной власти являлся император, управлявший Финляндией на основе коренных законов (конституции) шведского времени. Будучи частью Российского государства, Финляндия постепенно стала политической общностью, а также одним из наиболее экономически развитых регионов империи. Уступки со стороны России были связаны с необходимостью обеспечить безопасность западной границы. The geographical factor plays a twofold role in the history of Finland and its relations with the outside world. On the one hand, the territorial situation on the edge of Europe caused the Finns to join the civilizational process relatively late. On the other hand, the lands washed by the waters of the far reaches of the Baltic Sea are located in one of the most strategically important European regions. Although England, Germany and France have long been interested in the "Finnish territories", external influence for Finns is primarily connected with the hostility of their closest neighbors. It was the political vacuum in which the Finns remained until the beginning of the XI century, that Sweden and the Roman Catholic Church tried to fill from the west, Russia (Veliky Novgorod) and the Orthodox Church – from the east. The first border between Sweden and Russia was established in 1323. According to the Orekhov Peace Treaty, Sweden received the southwestern and western Finnish territories, Russia – East Karelia. In the XYIII century Russia began the gradual return of the Finnish lands, annexing Finland after the results of the war of 1808–1809. Within the borders of the arch-conservative Russian Empire, a Western-type Finnish state was born and gradually took shape. Finland received a wide political and economic autonomy – the government, the four–member body of the People's representation (Seim), the tax and financial system, its citizenship, currency, etc. Finland and the new metropolis were initially separated by the customs border. The head of the legislative power was the emperor, who ruled Finland on the basis of the fundamental laws (constitution) of the Swedish period. Being a part of the Russian state, Finland gradually became a political community, as well as one of the most economically developed regions of the empire. Russia's concessions were determined by the need to ensure the security of the western border.
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Hajdinac, Sara. "Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor". In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.
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In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.
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Mitrovic, Sandra, Gaurav Singh, Bart Baesens, Wilfried Lemahieu e Jochen de Weerdt. "Scalable RFM-enriched Representation Learning for Churn Prediction". In 2017 IEEE International Conference on Data Science and Advanced Analytics (DSAA). IEEE, 2017. http://dx.doi.org/10.1109/dsaa.2017.42.
Texto completo da fonteRelatórios de organizações sobre o assunto "Church representation"
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Pfenning, Frank. A Proof of the Church-Rosser Theorem and its Representation in a Logical Framework. Fort Belvoir, VA: Defense Technical Information Center, setembro de 1992. http://dx.doi.org/10.21236/ada256574.
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Monier, Elizabeth. Whose Heritage Counts? Narratives of Coptic People’s Heritage. Institute of Development Studies (IDS), dezembro de 2021. http://dx.doi.org/10.19088/creid.2021.015.
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This paper examines whose voices narrate official Coptic heritage, what the in-built biases in representations of Coptic heritage are and why, and some of the implications of omissions in narratives of Coptic heritage. It argues that the primary narrator of official Coptic heritage during the twentieth century was the leadership of the Coptic Orthodox Church. The Coptic Orthodox Church is the body that holds authority over the sources of heritage, such as church buildings and manuscripts, and also has the resources with which to preserve and disseminate heritage. The Church hierarchy’s leadership was not entirely uncontested, however, a middle ground was continually negotiated to enable lay Copts to play various roles and contribute to the articulation of Coptic heritage. Ultimately, though, alternative voices must operate within the limits set by the Church leadership and also negotiate the layers of exclusion set by society and state.
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Kurmann, André, Étienne Lalé e Lien Ta. Measuring Small Business Dynamics and Employment with Private-Sector Real-Time Data. CIRANO, agosto de 2022. http://dx.doi.org/10.54932/xsph3669.
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The COVID-19 pandemic has led to an explosion of research using private-sector datasets to measure business dynamics and employment in real-time. Yet questions remain about the representativeness of these datasets and how to distinguish business openings and closings from sample churn – i.e., sample entry of already operating businesses and sample exits of businesses that continue operating. This paper proposes new methods to address these issues and applies them to the case of Homebase, a real-time dataset of mostly small service-sector sector businesses that has been used extensively in the literature to study the effects of the pandemic. We match the Homebase establishment records with information on business activity from Safegraph, Google, and Facebook to assess the representativeness of the data and to estimate the probability of business closings and openings among sample exits and entries. We then exploit the high frequency / geographic detail of the data to study whether small service-sector businesses have been hit harder by the pandemic than larger firms, and the extent to which the Paycheck Protection Program (PPP) helped small businesses keep their workforce employed. We find that our real-time estimates of small business dynamics and employment during the pandemic are remarkably representative and closely fit population counterparts from administrative data that have recently become available. Distinguishing business closings and openings from sample churn is critical for these results. We also find that while employment by small businesses contracted more severely in the beginning of the pandemic than employment of larger businesses, it also recovered more strongly thereafter. In turn, our estimates suggests that the rapid rollout of PPP loans significantly mitigated the negative employment effects of the pandemic. Business closings and openings are a key driver for both results, thus underlining the importance of properly correcting for sample churn.