Artigos de revistas sobre o tema "Gracw after meals"

The paper presents the results of the analysis of B. McLaverty’s novel Grace Notes, in particular, those text fragments that reflect the emotions of the main character. The authors focus on the study of syntactic means of expressing the emotional state of the character. Background. The range of emotions experienced by the heroine is shown by the writer with unique depth and with the help of a variety of expressive means. In the course of the study, it was revealed that the predominant number of language means are syntactic. Purpose. The purpose of this work is to identify and consider the syntactic means of expressing Catherine McKenna’s emotions, as well as to analyze them. Materials and methods. The material of the survey is found in the works of linguists on style and the category of emotiveness. When analyzing the material, the method of content analysis was used. Results. In the course of the study, we identified and analyzed 24 examples from the text of B. McLaverty’s novel Grace Notes, that is, 24 cases of using the syntactic means of expressing the emotions of the main character. The results of the study showed that out of the total number of examples, 11 express the emotion of grief, 5 express sadness, 4 – interest, 2 syntactic means express a sense of satisfaction, 1 – a feeling of surprise. Thanks to the identification of the syntactic means used by the author, we can trace the change in the emotional state of the main character of the novel, her recovery after the loss of a person close to her, namely the following range of emotions: grief, sadness, interest, satisfaction, surprise. Practical implications. The study of the syntactic means of expressing emotions used in the novel can serve as a source for further work in a similar aspect by other researchers and might improve the quality of the analysis of means at all language levels.

Time-variable gravity field models derived from observations of the Gravity Recovery and Climate Experiment (GRACE) mission, whose science operations phase ended in June 2017 after more than 15 years, enabled a multitude of studies of Earth’s surface mass transport processes and climate change. The German Research Centre for Geosciences (GFZ), routinely processing such monthly gravity fields as part of the GRACE Science Data System, has reprocessed the complete GRACE mission and released an improved GFZ GRACE RL06 monthly gravity field time series. This study provides an insight into the processing strategy of GFZ RL06 which has been considerably changed with respect to previous GFZ GRACE releases, and modifications relative to the precursor GFZ RL05a are described. The quality of the RL06 gravity field models is analyzed and discussed both in the spectral and spatial domain in comparison to the RL05a time series. All results indicate significant improvements of about 40% in terms of reduced noise. It is also shown that the GFZ RL06 time series is a step forward in terms of consistency, and that errors of the gravity field coefficients are more realistic. These findings are confirmed as well by independent validation of the monthly GRACE models, as done in this work by means of ocean bottom pressure in situ observations and orbit tests with the GOCE satellite. Thus, the GFZ GRACE RL06 time series allows for a better quantification of mass changes in the Earth system.

The main purpose of the article is to look at the doctrine of Gregory the Great and explore his teaching on the means, through which a Christian can advance spiritually, i.e. achieve a spiritual unity with God. According to the teaching of Gregory the Great, a hu- man being in his/her nature constantly pursues God. To realize human natural longing, the human needs the assistance of God’s grace. The human should consent to the cooperation with God’s grace. First of all, one should discover and wake up in one’s self the longing for God, which is the force d’être of every spiritual development. This longing for God is a state of the introductory unity with God. To improve and solidify this longing human’s should purify it from the earthly devotion, then spiritually improve one’s self in the reading of the Holy Scripture, model one’s self after the life of just people, pray, make use of sacramental grace, observe the commandments of God, and do good deeds.

Abstract. Observations of changes in terrestrial water storage (TWS) obtained from the satellite mission GRACE (Gravity Recovery and Climate Experiment) have frequently been used for water cycle studies and for the improvement of hydrological models by means of calibration and data assimilation. However, due to a low spatial resolution of the gravity field models, spatially localized water storage changes, such as those occurring in lakes and reservoirs, cannot properly be represented in the GRACE estimates. As surface storage changes can represent a large part of total water storage, this leads to leakage effects and results in surface water signals becoming erroneously assimilated into other water storage compartments of neighbouring model grid cells. As a consequence, a simple mass balance at grid/regional scale is not sufficient to deconvolve the impact of surface water on TWS. Furthermore, non-hydrology-related phenomena contained in the GRACE time series, such as the mass redistribution caused by major earthquakes, hamper the use of GRACE for hydrological studies in affected regions. In this paper, we present the first release (RL01) of the global correction product RECOG (REgional COrrections for GRACE), which accounts for both the surface water (lakes and reservoirs, RECOG-LR) and earthquake effects (RECOG-EQ). RECOG-LR is computed from forward-modelling surface water volume estimates derived from satellite altimetry and (optical) remote sensing and allows both a removal of these signals from GRACE and a relocation of the mass change to its origin within the outline of the lakes/reservoirs. The earthquake correction, RECOG-EQ, includes both the co-seismic and post-seismic signals of two major earthquakes with magnitudes above Mw9. We discuss that applying the correction dataset (1) reduces the GRACE signal variability by up to 75 % around major lakes and explains a large part of GRACE seasonal variations and trends, (2) avoids the introduction of spurious trends caused by leakage signals of nearby lakes when calibrating/assimilating hydrological models with GRACE, and (3) enables a clearer detection of hydrological droughts in areas affected by earthquakes. A first validation of the corrected GRACE time series using GPS-derived vertical station displacements shows a consistent improvement of the fit between GRACE and GNSS after applying the correction. Data are made available on an open-access basis via the Pangaea database (RECOG-LR: Deggim et al., 2020a, https://doi.org/10.1594/PANGAEA.921851; RECOG-EQ: Gerdener et al., 2020b, https://doi.org/10.1594/PANGAEA.921923).

The Proterozoic (ca. 2.1 Ga) Blatchford Lake suite hosts significant concentrations of rare metals at the core of a peralkaline granite–syenite pluton. After emplacement of the Grace Lake Granite and the Thor Lake Syenite within it, bodies of nepheline syenite, ijolite, and urtite were intruded beneath the present-day Lake zone. This is the largest of five zones of mineralization and lies close to the apex of the Thor Lake Syenite, a region which was then subjected to albitization, microclinization, and, finally, rare-metal mineralization. The underlying silica-undersaturated rocks contain clots of rare-metal-bearing minerals, including cerianite-(Ce), britholite-(Ce), thorite, and calcium catapleiite, interstitial to nepheline and aegirine. The Lake zone itself contains major quantities of Zr (in zircon), Nb (in ferrocolumbite, pyrochlore group minerals, aeschynite group minerals, and fergusonite-(Y)), and Ce (in allanite-(Ce), monazite-(Ce), and bastnäsite group minerals). Lesser amounts of Ta, Y, heavy rare earth elements, U, Th, and Ga are also present, mainly as minor components of rare-metal-bearing minerals. Electron microprobe analyses of the major rare-metal-bearing minerals are presented.

Abstract In his Middle-earth lore, Tolkien presents death as a special gift that Eru gave to Men alone, and not any other beings. This paper tries to answer why death can be understood as a gift even by us, even though this idea seems to contradict the traditional belief that death is a punishment for the sin of the first people in Paradise. As unorthodox as it may seem, this paper suggests that it might have been inspired by Aquinas, who presented death as an essential attribute of the human body given to it from the moment of creation, but which in Paradise was only suppressed by a special grace from God. Aquinas suggests that after the introduction of sin to the world, this grace was removed and death regained its appointed effect. Death actually became a necessary means through we are able to come back to God’s presence—thus in a sense, it is a gift.

This article aims at examining a fighting spirit that characterizes the Canaanite woman in Matthew 15:21-28 as a source of inspiration for Christian education addressed to the youth. It focuses on her choice of actions and of words, especially shown in verses 25 and 27. In order to do so, it employs a narrative method that takes seriously every detail related to her performance. It tries to understand how her struggle emerges and why Jesus says that she has a great faith. After discussing the subject matter in several points, this article comes to a conclusion that the element of faith first of all lies on the human side, namely a fighting spirit, a spiritual entrance to receive God's mercy. Pope Francis states that a fighting spirit is visible when Christian believers, especially young people "always try to find their true identity, be themselves, and be creative in pursuing holiness in living life in the world. (CV, art. 161)”. The second theological message is that God understands and cares for everyone, especially those who ask for His help. The third theological message is that God's grace gives changing for everyone. It means that God's grace makes our identity in life more pleasing to Him

Prior to Protestant reforms of the sixteenth and seventeenth centuries, Catholic clerics frequently preached about the necessity of confessing one's sins to a priest through the sacrament of penance. After the passage of laws in the 1570s making it a criminal offense to be a Catholic priest in England, Catholics residing in Protestant England possessed limited opportunities to make confession to a priest. Many laypersons feared for their souls. This article examines literature written by English Catholic clerics to comfort such laypersons. These authors re-interpreted traditional Catholic understandings of how sacramental penance delivers grace to allow English Catholics to confess when priests were not present. These authors—clerics themselves—used the printed word to stand in for the usual parish priest to whom a Catholic would confess. They legitimized their efforts by appealing to the church'smodus operandiof allowing alternative means to receive grace in cases of extreme emergency. Although suggestions to confess without a priest's mediation sound similar to Protestant views on penitence, these authors' prescriptions differ from Lutheran, Calvinist, Anglican, and post-Tridentine Catholic positions on penance in the Reformation era. Diverse understandings of penitence lay at the heart of confessional divisions, and this article sheds new light on heretofore unexamined English Catholic contributions to these debates, broadening scholars' conceptions of what it meant to be Catholic in Reformation England and Europe.

This article claims there is an underlying soteriological conceit in Spenser’s Amoretti (1595) concerning the roles that “works” and “grace” play in the beloved’s requital: roles with theological analogues in justification, the means by which people were declared righteous before God. I show how Spenser’s lover struggles with works-righteousness, and how Spenser betrays “Protestant” thought about the inadequacy of works even as his lover insists upon them. Spenser’s lover fails repeatedly in his labours until grace comes to him, unwilled, in a moment of concession. His “works” afterward become meaningful—but only according to the reformed understanding by which good works come after faith. Still, a doctrinal line cannot be perfectly drawn, since requital is effected through poetic labour. I propose this irresolution is a consequence of Spenser’s attention to Paul’s Epistles, and their occasional affirmations of the usefulness of law despite their overwhelming insistence on grace. It also stems from the lack of a reformed doctrinal consensus about the role of works after justification. Cet article avance qu’il y a une dimension sotériologique sous-jacente dans l’Amoretti de Spenser (1595), en se basant sur le rôle des « oeuvres » et de la « grâce » dans la recompense du bien-aimé, rôle trouvant des correspondances théologiques dans la justification et les moyens par lesquels on est déclaré juste devant Dieu. On montre comment l’amoureux de Spenser lutte avec la notion de vertu par les oeuvres, et comment Spenser lui-même fait paraître des idées protestantes au sujet de l’insuffisance des oeuvres, même lorsque son personnage insiste sur leur utilité. Ainsi, le personnage de l’amoureux échoue systématiquement dans ses oeuvres, jusqu’à ce que la grâce lui soit octroyée, sans qu’il l’ait cherchée, et dans un moment de concession. Ce n’est qu’après cela que ses oeuvres trouvent une signification, mais seulement selon l’idée réformée que les bonnes oeuvres sont une conséquence de la foi. Toutefois, on ne peut déduire une ligne doctrinale parfaitement claire de l’oeuvre de Spenser, puisque la récompense y passe par le travail poétique. On propose d’expliquer cette ambivalence par l’attention que Spenser prête aux épîtres de Paul, lesquelles affirment occasionnellement l’utilité de la Loi malgré leur insistance répétée sur l’importance de la grâce. On peut également l’expliquer par l’absence de consensus doctrinal chez les Réformés quant au rôle des oeuvres après le salut par la foi.

As the “Water Tower of Asia” and “The Third Pole” of the world, the Qinghai–Tibet Plateau (QTP) shows great sensitivity to global climate change, and the change in its terrestrial water storage has become a focus of attention globally. Differences in multi-source data and different calculation methods have caused great uncertainty in the accurate estimation of terrestrial water storage. In this study, the Yarlung Zangbo River Basin (YZRB), located in the southeast of the QTP, was selected as the study area, with the aim of investigating the spatio-temporal variation characteristics of terrestrial water storage change (TWSC). Gravity Recovery and Climate Experiment (GRACE) data from 2003 to 2017, combined with the fifth-generation reanalysis product of the European Centre for Medium-Range Weather Forecasts (ERA5) data and Global Land Data Assimilation System (GLDAS) data, were adopted for the performance evaluation of TWSC estimation. Based on ERA5 and GLDAS, the terrestrial water balance method (PER) and the summation method (SS) were used to estimate terrestrial water storage, obtaining four sets of TWSC, which were compared with TWSC derived from GRACE. The results show that the TWSC estimated by the SS method based on GLDAS is most consistent with the results of GRACE. The time-lag effect was identified in the TWSC estimated by the PER method based on ERA5 and GLDAS, respectively, with 2-month and 3-month lags. Therefore, based on the GLDAS, the SS method was used to further explore the long-term temporal and spatial evolution of TWSC in the YZRB. During the period of 1948–2017, TWSC showed a significantly increasing trend; however, an abrupt change in TWSC was detected around 2002. That is, TWSC showed a significantly increasing trend before 2002 (slope = 0.0236 mm/month, p < 0.01) but a significantly decreasing trend (slope = −0.397 mm/month, p < 0.01) after 2002. Additional attribution analysis on the abrupt change in TWSC before and after 2002 was conducted, indicating that, compared with the snow water equivalent, the soil moisture dominated the long-term variation of TWSC. In terms of spatial distribution, TWSC showed a large spatial heterogeneity, mainly in the middle reaches with a high intensity of human activities and the Parlung Zangbo River Basin, distributed with great glaciers. The results obtained in this study can provide reliable data support and technical means for exploring the spatio-temporal evolution mechanism of terrestrial water storage in data-scarce alpine regions.

The Romanian Orthodox Church engaged, after the fall of communism, in the reconstruction of its public identity and its position in society. The public discourse of its official representatives – the Holy Synod and individual hierarchs, especially the Patriarch Teoctist – expresses and „translates” this process to the faithful and the general public. Its perception by this public, particularly when mediated by means of mass communication, is usually partial and frequently altered.</p> <p>By focusing on the official discourse of the Romanian Orthodox Church representatives, as expressed in the ecclesiastical press and (re)transmitted in the common mass media, this paper will explore the justification/explanation by ecclesiastical officials of this process, following the lines of two main - intertwined - lines: the legitimization of the resurgence in the public sphere of the Church as an institution of spiritual and social assistance and its presence as the privileged keeper and guardian of national values.</p> <p>It will be further argued that, while explicitly refuting and condemning any signs of secularization in the Romanian society, the Romanian Orthodox Church, through its official discourse, is actually contributing to the deepening of this very process within both society and the Church itself.</p> <p>Our main sources for the public discourse of the Romanian Orthodox Church will be the ecclesiastical press and collections of speeches, sermons, articles of Orthodox hierarchs and documents of the Holy Synod. For the theoretical framing of the paper, the main references will be works of Thomas Luckmann, Danièle Hérvieu-Léger, Grace Davie, René Rémond, etc.

AbstractSchechter appreciated the significance of his liturgical finds in the Genizah but important contributions were carlier made in Oxford by Adolf Neubauer, and his nephew, Adolf Büchler. Publication of such fragments progressed in Europe, and leading figures were Ismar Elbogen and Jacob Mann. In the U.S.A., Louis Finkelstein attempted to reconstruct the "original" Second Temple versions of the amidah and the grace after meals. More recently, Naphtali Wieder has analysed hundreds of fragments that permit comparisons of the Palestinian and Babylonian rites while Ezra Fleischer has questioned Joseph Heinemann's theory about the existence of equally valid alternatives of the standard prayers in the talmudic period, and produced a major monograph on Eretz-Israel customs. Note should be taken of variant methodologies, of the contributions of younger scholars, and of new theories inspired by a century of Genizah finds. One of the remaining questions, being dealt with by Reif, assesses how the physical medium has affected the development of content. Recent research traces how the single leaf evolved into the codex, how the private individual became the professional scribe, and how brief and provisional notes turned into formal, and virtually canonized, prayer-books.

<em><span lang="EN-US">Prasadam in Hinduism is a term in Sanskrit which means God's gift, which is the result or remnant of an offering to Ida Sang Hyang Widhi Wasa who has been purified. In the Hindu community in Bali the term lungura/surudan is better known than the term prasadam. Related to the phenomenon of prasadam, after being investigated, it turns out that the term lunguran/surudan indicates the strata or class of a dish that starts with the offering (bebanten), complete with food, after being offered, the contents of the bakuten turn into lunguran/surudan, which is ready to be enjoyed as a form of grace from Ida Sang Hyang Widhi or Ida Bhatara-Bhatari who has been presented with a sincere heart and has sacred values </span><span lang="EN-US">and is meaningful as prasadham (holy dish). The Bhagavad Gītā states that, those who eat holy food after going through an offering or sacrifice will attain eternal Brahman (God). So there is no reason to think, whether to accept or desire to refuse the blessings of the blessing of Prasadam, because it has previously been offered as a sacred dish for Ida Sang Hyang Widhi Wasa and His manifestations.</span></em>

The impression of western world to the eastern has not shown a positive proportion. It always considers the latter as a minor. It is more so after the incident of WTC 9 September 2001. The eastern or as an assertive known as a terrorist, unhuman, and far from humane proportion. While in Islam itself, there is rahmatan li al-‘alamin. These things make the researcher interested in examining deeper what it means to be a rahmatan li al-‘alamin in Koran as a source of that word. Apart from the phrase rahmatan li al-‘alamin, a rahmat word is not connected to the li al-‘alamin word (universe) in the Koran. What also precisely is the difference between grace (rahmat) and rahmatan li al-‘alamin. Indonesia is a plural nation. That is not only ethnic, language, and custom tradition, but also religion. How is the relationship between faith in diversity frame? Is there relevance of li al-‘alamin in the diversity frame of religious people? Some questions need to search for answer in various reverence. The nation's founders have been proud not to obtrude by doing sharia for the adherents is a space for tolerance and religious people.

In recent years, the increasing demand for alternative foods has shifted research toward new sources enriched with nutraceutical molecules. It is well known that many diseases are caused by oxidative stress; thus, the supplementation of antioxidants has been proposed to reduce it. Cannabis sativa L. is an interesting species that could provide an alternative source of antioxidants. This work aimed to investigate the possibility of optimizing the yield of cannabidiol (CBD) and recovering it from residual biomass (stalks), valorizing the residual biomass, and using this for protein bar preparation. Different extraction methods were used, and High-Pressure Liquid Chromatography (HPLC) analysis was used to analyze the extracts. Antioxidant power was investigated using the 2,2-Diphenyl-1-picrylhydrazyl (DPPH) and 2,2′-azinobis-3-ethylbenzothiazoline-6-sulfonic acid (ABTS) assays. The best results in terms of CBD yield were obtained via dynamic maceration after decarboxylation with a quantity of 26.7 ± 2 mgCBD/graw material from inflorescences. The extract also shows good antioxidant power with an IC50 value of 38.1 ± 1.1 µg/mL measured using the DPPH assay. The CBD extract was added to the hemp oil to obtain dough for protein bars. The doughs were studied by taking rheological and technological measurements, and it was found that the protein bars could provide an excellent means for the consumption of products enriched with antioxidants because their CBD anti-inflammatory activity is preserved after cooking.

Wealth is one of the greatest blessings that God has bestowed on man, with which the connection between peoples has increased, and many things have been accomplished, for it is truly the engine of the economy, has increased its speed, and has reduced a lot of time in matters that were done through trade-offs. People must not deviate from the money from what it was created for, and take it as a tool of hoarding, as this is contrary to its purpose, but given that some people may deviate from grace, then take the criticism as a destination after it was a means, which results in a lot of harm, so the ruling of the street comes in a way that violates everything that contradicts Therefore, preventing Islam from Iktinaz (hoarding wealth by not paying zakat on it) is not just an occasional phenomenon in Islamic law, but rather it expresses one of the serious differences between Islamic doctrine and capitalist doctrine, and reflects the way in which Islam was able to get rid of the problems of capitalism, resulting from the poor capitalist role of using criticism, which It leads to the most dangerous complications, threatens the movement of production and constantly rocks capitalist society.

Train accidents often grace the pages of mainstream media and social media. There are several reasons for the high number of accidents at this level crossing. According to the Public Relations Manager of PT KAI (Persero) Daop 7 Madiun, Ixfan Hendriwintoko, this accident indicated that the driver did not comply with the signs and regulations that were available (Surabaya.liputan6.com, 2020). Socialization through social media is the most effective step to convey information. Including the rules of railway. However, not all accounts have high affordability to netizens. Accounts with many followers and subscribers owned by social media activists have high affordability. Traffic safety will continue to be an important issue. It has even become one of the targets of the Sustainable Development Goals (SDGs). For this reason, increasing understanding of the rules is an effective solution to reduce accidents, especially at level crossings. One of them is through the Socialization of Increased Level Crossing Safety to Social Media Activists in Tulungagung. From the evaluation results showed an increase in the average value of the post test to the pre test. Paired T-test results show a significance value (p-value) or Sig. (2-tailed) is less than (0.05) or 0.000. This means that the average test scores are different before and after socialization. In conclusion, socialization has an impact on the level of understanding of the participants

Abstract. The International Centre for Global Earth Models (ICGEM, http://icgem.gfz-potsdam.de/, last access: 6 May 2019) hosted at the GFZ German Research Centre for Geosciences (GFZ) is one of the five services coordinated by the International Gravity Field Service (IGFS) of the International Association of Geodesy (IAG). The goal of the ICGEM service is to provide the scientific community with a state-of-the-art archive of static and temporal global gravity field models of the Earth, and develop and operate interactive calculation and visualization services of gravity field functionals on user-defined grids or at a list of particular points via its website. ICGEM offers the largest collection of global gravity field models, including those from the 1960s to the 1990s, as well as the most recent ones, which have been developed using data from dedicated satellite gravity missions, CHAMP, GRACE, GOCE, advanced processing methodologies, and additional data sources such as satellite altimetry and terrestrial gravity. The global gravity field models have been collected from different institutions at international level and after a validation process made publicly available in a standardized format with DOI numbers assigned through GFZ Data Services. The development and maintenance of such a unique platform is crucial for the scientific community in geodesy, geophysics, oceanography, and climate research. In this article, we present the development history and future plans of ICGEM and its current products and essential services. We present the ICGEM's data by means of Earth's static, temporal, and topographic gravity field models as well as the gravity field models of other celestial bodies together with examples produced by the ICGEM's calculation and 3-D visualization services and give an insight into how the ICGEM service can additionally contribute to the needs of research and society.

Abstract. Data consistency is an important prerequisite to build radio occultation (RO) climatologies based on a combined record of data from different satellites. The presence of multiple RO receiving satellites in orbit over the same time period allows for testing this consistency. We used RO data from CHAMP (CHAllenging Minisatellite Payload for geoscientific research), six FORMOSAT-3/COSMIC satellites (Formosa Satellite Mission 3/Constellation Observing System for Meteorology, Ionosphere and Climate, F3C), and GRACE-A (Gravity Recovery and Climate Experiment). We show latitude-altitude-resolved results for an example month (October 2007) and the temporal evolution of differences in a climate record of global and monthly means from January 2007 to December 2009. Latitude- and altitude-resolved refractivity and dry temperature climatologies clearly show the influence of different sampling characteristics; monthly mean deviations from the multi-satellite mean over the altitude domain 10 km to 30 km typically reach 0.1% and 0.2 K, respectively. Nevertheless, the 3-year average deviations (shorter for CHAMP) are less than 0.03% and 0.05 K, respectively. We find no indications for instrument degradation, instationarities in the RO records, or temporal trends in sampling patterns. Based on analysis fields from ECMWF (European Centre for Medium-Range Weather Forecasts), we can estimate – and subtract – the sampling error from each monthly climatology. After such subtraction, refractivity deviations are found reduced to <0.05% in almost any month and dry temperature deviations to <0.05 K (<0.02% relative) for almost every satellite and month. 3-year average deviations are even reduced to <0.01% and <0.01 K (CHAMP: −0.05 K), respectively, establishing an amazing consistency of RO climatologies from different satellites. If applying the same processing scheme for all data, refractivity and dry temperature records from individual satellites with similar bending angle noise can be safely combined up to 30 km altitude (refractivity also up to 35 km) to a consistent single climate record of substantial value for climate monitoring in the upper troposphere and lower stratosphere.

AbstractRepentance is the second thing we do after we believe and are baptized into Christ Jesus. Repentance means transforming the salvation every day and becoming a lifestyle of believers. Repentance will continue to perfect the image of God in us becoming more and more like God or Christ. And in the end the believers will be united in God (Theosis) by the grace of God. Therefore, the issue of repentance is important to discuss so that every believer can understand this doctrine and practically could do it in his life with Christ. Repentance always starts from sorrow or tears for the sins committed. This tears is the basis of the repentance described by the Apostle Paul in 2 Corinthians 7: 8-11. Then repentance and tears will continually purify our sinful nature to be like Christ likeness. This paper will study the theory or concept of repentance according to the Apostle Paul and will be supplemented by Patristic literature or the Fathers of the Church’s concept.Keywords: Repentance; tears; salvation; theosis; nous.AbstrakPertobatan adalah hal kedua yang kita kerjakan setelah kita percaya dan dibaptis dalam Kristus Yesus. Pertobatan berarti mengerajakan keselamatan kita setiap hari dan menjadi gaya hidup orang percaya. Pertobatan akan terus menyempurnakan gambar Allah di dalam diri kita menjadi semakin serupa dengan Allah atau Kristus. Dan pada akhirnya kita akan menyatu di dalam Allah (Theosis) oleh anugerah Allah. Sebab itu masalah pertobatan ini penting dibahas supaya setiap orang percaya dapat memahami hal ini dan secara praktis dapat mengerjakannya dalam kehidupannya bersama Kristus. Pertobatan selalu dimulai dari dukacita atau kesedihan akan dosa-dosa yang dilakukan. Dukacita ini adalah dasar pertobatan yang dijelaskan Rasul Paulus di dalam 2 Korintus 7:8-11. Selanjutnya pertobatan dan tangisan dikerjakan untuk semakin hari semakin serupa dengan Kristus. Tulisan ini akan mengkaji teori atau konsep pertobatan menurut Rasul Paulus dan akan dilengkapi dengan literarur Patristik atau para Bapa Gereja.Kata Kunci: pertobatan; dukacita; keselamatan; theosis; nous .

Abstract. Data consistency is an important prerequisite to build radio occultation (RO) climatologies based on a combined record of data from different satellites. The presence of multiple RO receiving satellites in orbit over the same time period allows for testing this consistency. We used RO data from CHAMP (CHAllenging Minisatellite Payload for geoscientific research), six FORMOSAT-3/COSMIC satellites (Formosa Satellite Mission 3/Constellation Observing System for Meteorology, Ionosphere and Climate, F3C), and GRACE-A (Gravity Recovery and Climate Experiment). We show latitude-altitude-resolved results for an example month (October 2007) and the temporal evolution of differences in a climate record of global and monthly means from January 2007 to December 2009. Latitude- and altitude-resolved refractivity and dry temperature climatologies clearly show the influence of different sampling characteristics; monthly mean deviations from the multi-satellite mean over the altitude domain 10 km to 30 km typically reach 0.1% and 0.2 K, respectively. Nevertheless, the 3-yr average deviations (shorter for CHAMP) are less than 0.03% and 0.05 K, respectively. We find no indications for instrument degradation, temporal inhomogeneities in the RO records, or temporal trends in sampling patterns. Based on analysis fields from ECMWF (European Centre for Medium-Range Weather Forecasts), we can estimate – and subtract – the sampling error from each monthly climatology. After such subtraction, refractivity deviations are found reduced to <0.05% in almost any month and dry temperature deviations to <0.05 K (<0.02% relative) for almost every satellite and month. 3-yr average deviations are even reduced to <0.01% and <0.01 K (CHAMP: −0.05 K), respectively, establishing an amazing consistency of RO climatologies from different satellites. If applying the same processing scheme for all data, refractivity and dry temperature records from individual satellites with similar bending angle noise can be safely combined up to 30 km altitude (refractivity also up to 35 km) to a consistent single climate record of substantial value for climate monitoring in the upper troposphere and lower stratosphere.

The study considered the economic essence of the definition of tax audit as a consulting service provided by an independent audit firm in certain areas of tax accounting, and also substantiated the feasibility of conducting an independent tax audit of the business entity. The current system of regulatory support for conducting a mandatory audit of activities with the subsequent publication of both the entity's financial statements and the corresponding audit report was analyzed. The main possible directions of conducting an independent tax audit by a business entity have been determined. Emphasis is placed on the recommendations given by the Council of the Audit Chamber of Ukraine for conducting an audit in conditions of military aggression in order to avoid accusations of the economic entity in legalization (laundering) of income obtained by criminal means or financing terrorism. It is substantiated that the professional conduct of an audit requires auditors to know not only the techniques and methods of conducting an audit, conducting an examination of counterparties of a business entity in national or international sanction lists, since the auditor is a special subject of primary financial monitoring. The article provides analytical data of the tax authority regarding the assessed amounts of taxes and fees, and substantiates the expediency of conducting an independent tax audit in certain areas of its activity, in order to avoid financial sanctions that may be applied by the controlling authorities, and also emphasizes the importance of monitoring compliance with payment discipline from paying taxes and fees. It is emphasized that in the conditions of martial law, conducting a tax audit in certain areas becomes extremely relevant, since the violation of tax legislation for a business entity can have an extremely negative impact on its entire economic activity, and in the future even lead to insolvency as a result of additional fines after the end of the grace period or force majeure circumstances, and the presence of significant amounts of overpayments on taxes and fees reflect working capital not actually used by the enterprise for its own development.

Fundamentally, newborn items that are used commercially, such as chicken, fish, and small camel, grow day by day in size and also increase their weight. The seller offers a credit policy to the buyer to increase sales for a particular growing item (fish), and in this paper, it is assumed that the buyer accepts the policy of the trade credit. In this paper, the buyer acquires the newborn items (fish) from the seller and then sells them when the newborn items have increased their size and weight. From this point of view, the present paper reveals a fuzzy-based supply chain model that includes carbon emissions and a permissible delay in payment for defective growing items (fish) under the effect of learning where the demand rate is imprecise in nature and is treated as a triangular fuzzy number. Finally, the buyer’s total profit is optimized with respect to the number of newborn items. A numerical example has been presented for the justification of the model. The findings clearly suggest that the presence of trade credit, learning, and a fuzzy environment have an affirmative effect on the ordering policy. The buyer should order more to avoid higher interest charges after the grace period, which eventually increases their profit, while at the same time, it is also beneficial for the buyer to order less to gain the benefit of the trade credit period. The fuzziness theory controls the uncertainty situation of inventory parameters with the help of a de-fuzzified method. The lower and upper deviation of demand affects the total fuzzy profit. The effect of learning gives a positive response concerning the size of the order and the buyer’s total fuzzy profit. This means that the decision-maker should be aware of the size of the newborn items, rate of learning, and trade credit period during the supply chain because these directly affect the buyer’s total fuzzy profit. The impact of the inventory parameter of this model is presented with the help of sensitivity analysis.

This paper is the result of research that aims to reveal the ghatib beghanyut tradition carried out by the people of Siak Sri Indrapura as the implementation of Islamic civilization. Siak Sri Indrapura as a Malay 'palace country' has a religious cultural heritage from the Siak Kingdom, which is still practiced today. The implementation of ghatib beghanyut is led by the ulama and is carried out jointly between the community and the leadership. This paper is an exploratory field research to get data about ghatib beranyut while this type of research is descriptive qualitative. The data collection technique was through observation, interviews and documentation, after which a content analysis was carried out. The results of the study found that ghatib beghanyut is a ritual tradition carried out by the people of Siak Sri Indrapura to reject the calamities that befell the community and the village. Rejecting reinforcements is done by means of remembrance and prayer on a boat while drifting without being rowed to follow the flow of the river by involving the community and state leaders. Dhikr and prayers are guided by local clerics. Ghatib beghanyut is the pronunciation of the Siak Sri Indrapura community which comes from the word 'ratib berhanyut'. The ghatib beghanyut tradition can be said to be the implementation of Islamic civilization which has fused with the people of Siak Sri Indrapura as a Malay country. Malay identical to Islam is a statement that is inherent and formed in its religious traditions and culture so that it becomes an important part in the development of sharia tourism promotion in Siak Regency where the implementation of this tradition involves umara, ulama and the community. The procession is full of remembrance and prayer to Allah SWT so that the people of Siak Sri Indrapura are always in a religious nuance that builds Islamic cultural behavior including always praying, believing in Allah's grace, trying to avoid disease, and strengthening brotherhood and unity.

With the warming of the global climate, the mass loss of the Greenland ice sheet is intensifying, having a profound impact on the rising of the global sea level. Here, we used Gravity Recovery and Climate Experiment (GRACE) RL06 data to retrieve the time series variations of ice sheet mass in Greenland from January 2003 to December 2015. Meanwhile, the spatial changes of ice sheet mass and its relationship with land surface temperature are studied by means of Theil–Sen median trend analysis, the Mann–Kendall (MK) test, empirical orthogonal function (EOF) analysis, and wavelet transform analysis. The results showed: (1) in terms of time, we found that the total mass of ice sheet decreases steadily at a speed of −195 ± 21 Gt/yr and an acceleration of −11 ± 2 Gt/yr2 from 2003 to 2015. This mass loss was relatively stable in the two years after 2012, and then continued a decreasing trend; (2) in terms of space, the mass loss areas of the Greenland ice sheet mainly concentrates in the southeastern, southwestern, and northwestern regions, and the southeastern region mass losses have a maximum rate of more than 27 cm/yr (equivalent water height), while the northeastern region show a minimum rate of less than 3 cm/yr, showing significant changes as a whole. In addition, using spatial distribution and the time coefficients of the first two models obtained by EOF decomposition, ice sheet quality in the southeastern and northwestern regions of Greenland show different significant changes in different periods from 2003 to 2015, while the other regions showed relatively stable changes; (3) in terms of driving factors temperature, there is an anti-phase relationship between ice sheet mass change and land surface temperature by the mean XWT-based semblance value of −0.34 in a significant oscillation period variation of 12 months. Meanwhile, XWT-based semblance values have the largest relative change in 2005 and 2012, and the smallest relative change in 2009 and 2010, indicating that the influence of land surface temperature on ice sheet mass significantly varies in different years.

Православная поэтика представляет собой совокупность средств выражения православного вероучения в образности литературного произведения. Ее основы лежат в «Слове о законе и благодати» (XI в.), но свое наивысшее развитие она получила в XIX в. в трудах православных писателей, среди которых особое место принадлежит Ф.М. Достоевскому. Найденные им художественные средства позволяют изображать процессы, протекающие в духовном мире человека и общества. В творчестве писателя вопрос о личном спасении человека неразрывно связан с вопросом об исторической судьбе России. Ярким примером является роман «Бесы» (1872), непосредственным поводом к написанию которого послужило преступление, совершенное революционной группой под руководством Нечаева. Его главной причиной Достоевский считает углубляющуюся апостасию русской интеллигенции, ставшую следствием гордыни, эгоизма и гедонизма. Писатель показывает, как желание насытить страсти разрушает в человеке образ Божий, после чего образующуюся духовную пустоту заполняет зло, и человек постепенно приобретает черты антихриста, о появлении которого предупреждает Священное Писание. Прежде всего это относится к образам Ставрогина и Петра Верховенского - в каждом из них есть свойства, атрибутируемые антихристу: гордыня, злоба, неспособность любить и др., но ни в одном из них они не воплотились во всей полноте. Тем самым Достоевский предупреждает, что если разрушение духовного сознания русского общества вовремя не остановить, то эти черты смогут воплотиться и в одном человеке. Orthodox poetics is a set of means to express the Orthodox creed in the imagery of a literary work. Its foundations lie in the «Word of Law and Grace» (the XIth century), but it received its highest development in the works of the Orthodox writers of the XIXth century, among whom a special place belongs to F. M. Dostoevsky. The artistic means he found allow him to describe the processes taking place in the spiritual world of man and society. In the writer’s works, the question of personal salvation is inextricably linked with the question of the historical fate of Russia. The novel «Demons» (1872) is a striking example: an immediate occasion for writing it was the crime committed by the revolutionary group headed by Nechaev. Dostoevsky considers the deepening apostasy of the Russian intelligentsia to be the main reason for it, being a consequence of pride, egoism and hedonism. The writer shows how the desire to satiate passions destroys the image of God in man. After that, the resulting spiritual emptiness is filled with evil, and man gradually acquires the features of the antichrist, whose appearance is predicted by the Holy Scriptures. First of all, this applies to the images of Stavrogin and Peter Verkhovensky - in each of them there are features attributed to the antichrist: pride, anger, inability to love, etc., but in none of them they are completely fulfilled. Thus Dostoevsky warns us that if the destruction of the Russian society spiritual consciousness is not timely stopped, these traits can be embodied in one person.

Православная поэтика представляет собой совокупность средств выражения православного вероучения в образности литературного произведения. Ее основы лежат в «Слове о законе и благодати» (XI в.), но свое наивысшее развитие она получила в XIX в. в трудах православных писателей, среди которых особое место принадлежит Ф.М. Достоевскому. Найденные им художественные средства позволяют изображать процессы, протекающие в духовном мире человека и общества. В творчестве писателя вопрос о личном спасении человека неразрывно связан с вопросом об исторической судьбе России. Ярким примером является роман «Бесы» (1872), непосредственным поводом к написанию которого послужило преступление, совершенное революционной группой под руководством Нечаева. Его главной причиной Достоевский считает углубляющуюся апостасию русской интеллигенции, ставшую следствием гордыни, эгоизма и гедонизма. Писатель показывает, как желание насытить страсти разрушает в человеке образ Божий, после чего образующуюся духовную пустоту заполняет зло, и человек постепенно приобретает черты антихриста, о появлении которого предупреждает Священное Писание. Прежде всего это относится к образам Ставрогина и Петра Верховенского - в каждом из них есть свойства, атрибутируемые антихристу: гордыня, злоба, неспособность любить и др., но ни в одном из них они не воплотились во всей полноте. Тем самым Достоевский предупреждает, что если разрушение духовного сознания русского общества вовремя не остановить, то эти черты смогут воплотиться и в одном человеке. Orthodox poetics is a set of means to express the Orthodox creed in the imagery of a literary work. Its foundations lie in the «Word of Law and Grace» (the XIth century), but it received its highest development in the works of the Orthodox writers of the XIXth century, among whom a special place belongs to F. M. Dostoevsky. The artistic means he found allow him to describe the processes taking place in the spiritual world of man and society. In the writer’s works, the question of personal salvation is inextricably linked with the question of the historical fate of Russia. The novel «Demons» (1872) is a striking example: an immediate occasion for writing it was the crime committed by the revolutionary group headed by Nechaev. Dostoevsky considers the deepening apostasy of the Russian intelligentsia to be the main reason for it, being a consequence of pride, egoism and hedonism. The writer shows how the desire to satiate passions destroys the image of God in man. After that, the resulting spiritual emptiness is filled with evil, and man gradually acquires the features of the antichrist, whose appearance is predicted by the Holy Scriptures. First of all, this applies to the images of Stavrogin and Peter Verkhovensky - in each of them there are features attributed to the antichrist: pride, anger, inability to love, etc., but in none of them they are completely fulfilled. Thus Dostoevsky warns us that if the destruction of the Russian society spiritual consciousness is not timely stopped, these traits can be embodied in one person.

This is the English translation of a speech Bergson made at Lycée Henri-IV on July 30, 1892. This is an interesting text because it anticipates Bergson’s last book, his The Two Sources of Morality and Religion. Like the distinction in The Two Sources between the open and the closed, “Politeness” defines its subject matter in two ways. There is what Bergson calls “manners” and there is true politeness. For Bergson, both kinds of politeness concern equality. Manners or material politeness amount to the ritualized greetings and formalities by means of which we usually define politeness. Unfortunately and like The Two Sources, Bergson attributes this formalized relation to other human beings with primitive and “inferior races.” Nevertheless, Bergson sees in these formalities an attempt, in the name of equality, to ignore other people’s talents and merits so that one can dominate morally superior people. In contrast, true politeness or “spiritual politeness” consists in “intellectual flexibility.” When one meets a person of superior morality, one is flexible in one’s relation to him or her; one abandons the formalities in order to really live her life and think her thoughts. Here we find equality too: “what defines this very polite person is to prefer each of his friends over the others, and to succeed in this way in loving them equally.” After making a comparison to dance, Bergson defines spiritual politeness as “a grace of the mind.” Since both kinds of politeness concern equality, Bergson associates both with justice. However, beyond these two kinds of politeness and justice there is “politeness of the heart,” which concerns charity. In order to indicate politeness of the heart, Bergson describes the kind of person, a sensitive person, who anxiously awaits a word of praise in order to feel good about herself but who also, when she hears a word of reproach, is thrown into sadness. Although Bergson calls the sensibility of this person “a bit sickly,” he also claims that the sensibility is found in the heart of each of us. It indicates a fundamental sympathy with others. For this person such a word from another makes every power of one’s being vibrate in unison. So in this short speech, one will find Bergson distinguishing between material politeness, mental or spiritual politeness, and politeness of the heart. Politeness of the heart is true openness to others. And, for Bergson, it opens up to a society exemplified by ancient philosophy: true friends of each other and of ideas.

AbstractThis paper aims to explain and reveal the meaning of being a child of God and its substance in relation to salvation. As one side of the meaning of salvation, sonship is a side that should not be neglected to enrich the beauty of the work of salvation given by God. The concept of the Son of God is a grace that highlights how biologically born human beings who are called children of creation and in their existence as sinners experience adoption by God's will and are called children of God in a special relationship. The substitution of the title sons of creation in general for sons of God in particular sharpens the understanding of the identity of a saved human being after receiving the New Birth that makes a person a child of God. The main emphasis is not on the change in what the human being does but primarily on the change in who the person adopted as a child of God becomes. The main emphasis is not what the one who is made a child of God does but what change he or she receives because of God's action. The change of a person who has been called a child of God does not happen because of an effort or a struggle through deeds or through a certain ceremony, but an intervention of God that creates a new relationship. Making someone a child of God is an act of God through the work of Jesus Christ. A research method that emphasises a systematic theological approach. Approach by searching and digging up sources from the Bible. Collecting data from books that address the subject at hand, comparing and summarising them. The method is also called the inductive approach. The sources come from the Bible. This paper concludes that the title son of God in the relationship between man and God is only found in Christianity. Man calling God as Father and God calling man as son are the main features in Christianity after the salvation event. Being a child of God gives the essence of special meaning, an event because of God's acceptance and action without any human effort to be accepted as a child of God. All happened only because of the acceptance of Jesus Christ. Becoming a child of God automatically means that the believer has a divine nature. Being a child of God has implications in the present and in eternity in the believer. What is enjoyed in the present must be distinguished from what is received in eternity..Key words: Children of God, becoming, special, work of God, divine nature, works of God, grace, present and eternal Abstrak Tulisan ini bertujuan untuk menjelaskan, mengungkapkan arti menjadi anak Allah dan substansinya dalam kaitannya dengan keselamatan.. Sebagai salah sisi dari makna keselamatan, menjadi anak adalah sisi yang tidak boleh diabaikan untuk memperkaya keindahan dari karya keselamatan yang diberikan oleh Allah. Konsep Anak Allah adalah anugerah yang menyoroti peri hal bagaimana manusia yang lahir secara biologis yang disebut sebagai anak ciptaan dan dalam keberadaannya sebagai seorang berdosa mengalami pengangkatan anak kembali oleh kehendak Allah dan disebut sebagai anak Allah dalam hubungan yang khusus. Penggantian sebutan anak-anak ciptaan secara umum menjadi anak Allah secara khusus mempertajam pemahaman akan identitas manusia yang sudah diselamatkan setelah menerima Kelahiran Baru yang menjadikan seseorang itu disebut Anak Allah. Sorotan utama bukan pada perubahan tindakan apa yang dilakukan oleh manusia itu tetapi utamanya perubahan menjadi siapa orang yang diangkat menjadi anak Allah. Penekanan utama bukan apa yang dilakukan oleh yang diangkat menjadi anak Allah tetapi perubahan apa yang diterimanya oleh karena perbuatan Allah. Perubahan seseorang yang telah disebut anak Allah tidak terjadi karena suatu usaha atau suatu perjuangan melalui perbuatan atau melalui suatu upacara tertentu, tetapi suatu intervensi Allah yang menciptakan suatu hubungan baru. Menjadikan seseorang anak Allah adalah perbuatan Allah melalui karya Yesus Kristus. Metode penelitian yang menekankan pendekatan teologi sistimatika. Pendekatan dengan mencari dan menggali sumber dari Alkitab. Mengumpulkan data dari kitab-kitab yang menyinggung pokok yang dibicarakan, membandingkan, dan menyimpulkannya. Metode yang juga disebut dengan pendekatan induktif. Sumber-sumber berasal dari Alkitab. Dalam tulisan ini disimpulkan bahwa sebutan anak Allah dalam hubungannya antara manusia dengan Allah hanya terdapat dalam ajaran Kristen saja. Manusia memanggil Allah sebagai Bapa dan Allah memanggil manusia sebagai anak adalah ciri utama dalam ajaran Kristen setelah terjadinya peristiwa keselamatan. Menjadi anak Allah memberi esensi arti keistimewan, peristiwa karena penerimaan dan perbuatan Allah tanpa ada usaha manusia berbuat apapun untuk diterima menjadi anak Allah. Semua terjadi hanya karena penerimaan Yesus Kristus. Menjadi anak Allah secara otomatis manusia yang percaya itu memiliki kodrat ilahi. Menjadi anak-anak Allah berimplikasi di masa kekinian dan di masa kekekalan di dalam diri orang percaya itu. Apa yang dinikmati di masa ke kinian harus dibedakan dengan apa yang diterima di masa kekekalan. Kata-kata kunci: Anak-anak Allah, menjadi, istimewa, karya Allah, kodrat ilah, perbuatan Allah,anugrah.kekinian dan kekekalan

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.

In this study, the Sufi identity of Sheikh Abu’l-Hasan Kharaqani, one of the Khorasan masters who lived in the 4th and 5th centuries of the Hijri era and who has not been sufficiently recognized or introduced in our country until recently, is discussed. Kharaqani was born in the village of Kharaqan in the north of the town of Bestam in the Semnan province of Iran in 352 Hijr as the child of a poor family. Although his real name was Ali, he became famous with the name Kharaqani because of the village of Kharaqan where he was born. As for Kharaqani’s education, almost all sources state that he was an illiterate at first, but later, by the grace of Allah, he learned the sciences and was endowed with innate knowledge. In addition, according to the information provided by limited sources, Kharaqani’s spiritual mentor and teacher, whom he met face to face, participated in his conversations and learned from him, was Shaykh Abu’l-‘Abbas Kassab-i ‘Amuli. The other was his spiritual sheikh and teacher, Bayezid Bistami, the sultan of the sultans, who lived about a century before him. It is known that Kharaqani received education from these masters and developed himself both intellectually and spiritually. Although there is no information about Kharaqani’s lineage and parents, there is some limited information about his wife and children. According to rumors, Kharaqani had two sons, one named Abu’l-Qasim, who for some unknown reason was suddenly beheaded one night and left at the door of his father's lodge, and the other, Ahmad, who continued his father’s legacy as a Sufi by continuing to live after him. When we look at the available sources, we see that although Kharaqani was accepted in Sufi circles as the sea of sorrow, the divine sun, the pole of the century, the sultan of the reigning sheikhs, the sultan of the people of tariqa and truth, and the sole imam, his wife, who was his closest and life partner, never accepted this spiritual aspect of him. One of the most debated issues about Sheikh Abu’l-Hasan Kharaqani today is about his grave. There are two different opinions about the place of his death and the location of his tomb. According to the first view, Kharaqani died in 425 AH (December 11, 1033) at the age of 73 in the village of Kharaqan, where he was born, and was buried there. According to the second view, which belongs to the Ottoman authors, Sheikh Abu’l-Hasan Kharaqani died outside the village of Kharaqan in Bestam, and there are even authentic sources that say that his tomb is located in the Turkish city of Kars. In addition, although there is no reliable information in the sources about when, how and for what purpose the sheikh came to Kars and how he died, Awliya Chalabi’s words about the disclosure of the sheikh’s grave led to the belief in and around Kars that Sheikh Kharaqani participated in the conquest of Kars and was martyred there. Kharaqani, also known as the man of the heart, has deeply influenced many Sufi figures in Sufi culture, as well as many sects. Kharaqani has always been praised by his contemporaries and the scholar Sufis who lived after him for leaving deep traces. This means that Kharaqani has a real weight in the history of Sufism, and that he has a superior intelligence and value alongside famous Sufis. Sheikh Kharaqani was a Sufi who internalized Islam wholeheartedly, who not only spoke eloquently, but also lived what he said; who embraced both the education and the marifah dimension of Sufism, both the line of asceticism and the line of wisdom, both the shari'a and the tariqa. Although it is not possible to discuss his multifaceted Sufism in detail in an article, we have tried to evaluate some of his views such as tawhid, murshid, disciple, tolerance, mujahada and faqr under subheadings.

FINDING OURSELVES AFTER DARWIN: Conversations on the Image of God, Original Sin, and the Problem of Evil by Stanley P. Rosenberg (general editor) and Michael Burdett, Michael Lloyd, and Benno van den Toren (associate editors). Grand Rapids, MI: Baker Academic, 2018. vii + 375 pages. Paperback; $34.00. ISBN: 9780801098246. Kindle; $16.99. ISBN: 9781493406586. *Finding Ourselves after Darwin responds to questions of how humanity defines itself and understands its primeval origins in a post-Darwinian world. It does so by offering a representative selection of Christian responses to questions about the image of God, original sin, and the problem of evil raised at the interface of evolutionary science and Christian faith. This book grew out of the project "Evolution and Christian Faith" funded by BioLogos, and many contributors participated in several colloquia held at Oxford. *Finding Ourselves after Darwin is thematically and structurally coherent, unlike many similar edited volumes. Two introductory essays by general editor Stanley Rosenberg and associate editor Benno van den Toren introduce the truth-seeking and dialogue-modeling commitments of the book. Following these essays, the book is divided into three parts: (1) The Image of God and Evolution, (2) Original Sin and Evolution, and (3) Evil and Evolution. Each part features five or six contributors' responses to issues raised in each topic. Associate editors Michel Burdett, Benno van den Toren, and Michael Lloyd each provide introductory and conclusory comments to one of the three parts, in which they identify the part's driving questions and then summarize and interact with the material. *Discussion in part 1, The Image of God and Evolution, centers on the ability of four conventional models of imaging (functional, structural, relational, dynamic) to withstand challenges posed by evolution. Defending the viability of these four models takes precedence over intermittent discussion of human uniqueness, origins, and telos. Wentzel van Huysteen's introductory chapter suggests that evolutionary insights help inform a robust understanding of the human capacity for imaging. According to his "bottom-up" approach, the image of God emerged from nature through evolution; he believes we should take this into account when trying to understand the human person. *Following van Huysteen, Mark Harris shares a version of the functional model of imaging, which locates the imago Dei in humanity's role to be God's representative rulers on the earth. Harris uses scripture well but only marginally engages evolutionary theory since, according to him, it poses few challenges to the functional model of imaging. *Next, Aku Visala offers a strong defense for the structural theory of imaging against challenges raised by evolutionary theory. Structural theories of imaging often locate the image of God in uniquely human cognitive, moral, relational, and religious capacities; therefore, challenges to human uniqueness--such as claims that no clear dividing line exists between humans and animals--appear to threaten the viability of structural models of imaging. However, Visala shows that an appropriately modified version of the structural theory withstands these challenges by requiring no such clear dividing line (instead, humans stand apart from animals in the unique degree to which they actualize certain capacities). Visala also suggests that animals can have nonhuman souls and that animals continue to evolve in their imaging capacity; consequently, the "image of God is as much about becoming as it is about being" (p. 77). Visala advocates for an emergent dualist approach to the soul, one which embraces evolutionary insights into the way our "perceptual, conceptual, and emotional systems work" while maintaining that the soul accounts for certain phenomena evolutionary that explanations cannot account for, such as the existence of the person, human dignity, and life after death (p. 71). *Then Jay Oord presents a relational-love model of imaging in which he suggests that "living a life of love" is the essence of imaging (p. 88) and that God invites nonhuman creatures to bear God's image by imitating God's love. *Finally, Ted Peters offers a dynamic model of imaging in which humans are still evolving into the imago Dei. According to this model, the imago Dei exists not in humanity's past or present, but in humanity's future and in the person of Christ. As such, it functions as a "divine call forward" to become increasingly Christ-like (p. 96). Peters refrains from locating the imago Dei in humanity's past because he believes humanity's fallen state is "equiprimordial with our appearance in biological history" (p. 104) and that human nature was not fixed at some historical point but is retroactively determined by what humanity will be at the redemption. Unfortunately, Peters offers no clear definition of the imago Dei or explanation of its incompatibility with fallenness. *All contributors in part 1 affirm human uniqueness although some affirm it only by way of degree. In his concluding comments, editor Michael Burdett encourages readers to explore hybrid models, which allow them to affirm multifaceted understandings of imaging. *Part 2, Original Sin and Evolution, addresses the origins, transmission, and universality of sin. Contributors disagree whether the origins of human sinfulness should be identified with an intentional, human decision to turn away from God at a particular time in history (C. John Collins, Andrew Pinsent, and Gijsbert van den Brink) or with the inevitable realization of innate tendencies for aggression and self-assertion inherited from prehuman ancestors (Christopher Hays). Some contributors present science-compatible Fall narratives. For example, Collins proposes a "federal head" model in which two representative humans intentionally turned away from God at the headwaters of human history, bearing consequences for all humans. Hays, on the other hand, regards the historic placement of the first sin irrelevant since it was not responsible for subsequent sins. According to Hays, we can affirm the universality of sin and human culpability for sin without an originating sin. *McCoy's chapter cautions against misusing Irenaeus's theology to support theologies that dismiss a traditional Fall, which he argues is necessary to Irenaean thought. McCoy's chapter is insightful, but unless the reader is familiar with the external discussion McCoy is responding to, the chapter appears somewhat tangential to part 2's driving questions. *Contributors affirm the universality of sin, although they disagree on the mechanisms that unify humanity in sin and account for the transmission of sin: Collins suggests that unity in sin is rooted in covenant with God, Van den Toren argues that transmission of sin is inseparable from cultural evolution, and Pinsent suggests that original sin is propagated by the absence of supernatural grace (which he suggests was a pre-Fall addition to human nature). *Part 3, Evil and Evolution, addresses questions of why God is not culpable for animal suffering in pre-human history and why God employed violent means of creating; it highlights a variety of avenues available to affirm God's goodness in light of prehuman suffering. Only-way theodicies dominate: they include Rosenberg's view that death and decay are necessary marks of a finite world, Vince Vitale's "non-identity theodicy" (based on the idea that the existence of individuals alive today is contingent on past suffering), and Christopher Southgate's argument that the values of this world come at the expense of its disvalues. Michael Lloyd provides the only substantive free will defense, which attributes a cosmic Fall to free angelic beings, and Richard Swinburne offers an Irenaean soul-making theodicy which argues that the finite amount of suffering God allows us to endure is outweighed by the goodness of the soul-making opportunities it provides. *Part 3 benefits from the way contributors highlight lingering concerns in each other's models. Lloyd's chapter "Theodicy, Fall, and Adam" is exemplary: from only-way theodicies Lloyd calls for better defense of the unique creativity of violence, and from Augustinian nonbeing approaches he calls for a better defense of the inability of God to counteract creation's tendency toward nonbeing now if God will do so post-eschaton. However, since the format of the book does not facilitate intra-book responses, such challenges remain unaddressed. Moreover, editorial content and many contributors assume that prehuman suffering is "evil," and, although some contributors disagree, this assumption is unfortunately never explicitly contested. Nevertheless, part 3 concludes the book in a helpful way: it outlines potential solutions to concerns about evil and the goodness of creation that are discussed throughout the book. *In conclusion, part 1 provides defenses of four models of imaging--sometimes at the expense of discussion concerning human uniqueness, origins, and telos. Part 2 successfully provides a multifaceted discussion on the origins, transmission, and universality of sin. And part 3 offers theodicies that illuminate various directions forward; it also raises many unanswered questions. Ultimately, bringing a representative selection of views to the table--more so than novel ideas--is the function of this book. Editorial contributions unify Finding Ourselves after Darwin as an accessible, well-assembled exploration of truth. Editors, and sometimes contributors, offer epistemological guidance and identify fruitful avenues for future exploration, making the discussion one that uniquely moves the reader forward in their search for truth. Interaction between contributors, when present, adds richness to the discussion but is not consistent throughout the book. Finding Ourselves after Darwin is further unified by a commitment to the doctrinal core that is accompanied by various degrees of flexibility concerning the retention of theological theories that have grown up around certain doctrines. Finding Ourselves after Darwin will help undergraduate students, pastors, and other informed Christians pursue a coherent and scientifically informed faith. *Reviewed by Charlotte Combrink, Religious Studies at Westmont College, Santa Barbara, CA 93108. FINDING OURSELVES AFTER DARWIN: Conversations on the Image of God, Original Sin, and the Problem of Evil by Stanley P. Rosenberg (general editor) and Michael Burdett, Michael Lloyd, and Benno van den Toren (associate editors). Grand Rapids, MI: Baker Academic, 2018. vii + 375 pages. Paperback; $34.00. ISBN: 9780801098246. Kindle; $16.99. ISBN: 9781493406586. *Finding Ourselves after Darwin responds to questions of how humanity defines itself and understands its primeval origins in a post-Darwinian world. It does so by offering a representative selection of Christian responses to questions about the image of God, original sin, and the problem of evil raised at the interface of evolutionary science and Christian faith. This book grew out of the project "Evolution and Christian Faith" funded by BioLogos, and many contributors participated in several colloquia held at Oxford. *Finding Ourselves after Darwin is thematically and structurally coherent, unlike many similar edited volumes. Two introductory essays by general editor Stanley Rosenberg and associate editor Benno van den Toren introduce the truth-seeking and dialogue-modeling commitments of the book. Following these essays, the book is divided into three parts: (1) The Image of God and Evolution, (2) Original Sin and Evolution, and (3) Evil and Evolution. Each part features five or six contributors' responses to issues raised in each topic. Associate editors Michel Burdett, Benno van den Toren, and Michael Lloyd each provide introductory and conclusory comments to one of the three parts, in which they identify the part's driving questions and then summarize and interact with the material. *Discussion in part 1, The Image of God and Evolution, centers on the ability of four conventional models of imaging (functional, structural, relational, dynamic) to withstand challenges posed by evolution. Defending the viability of these four models takes precedence over intermittent discussion of human uniqueness, origins, and telos. Wentzel van Huysteen's introductory chapter suggests that evolutionary insights help inform a robust understanding of the human capacity for imaging. According to his "bottom-up" approach, the image of God emerged from nature through evolution; he believes we should take this into account when trying to understand the human person. *Following van Huysteen, Mark Harris shares a version of the functional model of imaging, which locates the imago Dei in humanity's role to be God's representative rulers on the earth. Harris uses scripture well but only marginally engages evolutionary theory since, according to him, it poses few challenges to the functional model of imaging. *Next, Aku Visala offers a strong defense for the structural theory of imaging against challenges raised by evolutionary theory. Structural theories of imaging often locate the image of God in uniquely human cognitive, moral, relational, and religious capacities; therefore, challenges to human uniqueness--such as claims that no clear dividing line exists between humans and animals--appear to threaten the viability of structural models of imaging. However, Visala shows that an appropriately modified version of the structural theory withstands these challenges by requiring no such clear dividing line (instead, humans stand apart from animals in the unique degree to which they actualize certain capacities). Visala also suggests that animals can have nonhuman souls and that animals continue to evolve in their imaging capacity; consequently, the "image of God is as much about becoming as it is about being" (p. 77). Visala advocates for an emergent dualist approach to the soul, one which embraces evolutionary insights into the way our "perceptual, conceptual, and emotional systems work" while maintaining that the soul accounts for certain phenomena evolutionary that explanations cannot account for, such as the existence of the person, human dignity, and life after death (p. 71). *Then Jay Oord presents a relational-love model of imaging in which he suggests that "living a life of love" is the essence of imaging (p. 88) and that God invites nonhuman creatures to bear God's image by imitating God's love. *Finally, Ted Peters offers a dynamic model of imaging in which humans are still evolving into the imago Dei. According to this model, the imago Dei exists not in humanity's past or present, but in humanity's future and in the person of Christ. As such, it functions as a "divine call forward" to become increasingly Christ-like (p. 96). Peters refrains from locating the imago Dei in humanity's past because he believes humanity's fallen state is "equiprimordial with our appearance in biological history" (p. 104) and that human nature was not fixed at some historical point but is retroactively determined by what humanity will be at the redemption. Unfortunately, Peters offers no clear definition of the imago Dei or explanation of its incompatibility with fallenness. *All contributors in part 1 affirm human uniqueness although some affirm it only by way of degree. In his concluding comments, editor Michael Burdett encourages readers to explore hybrid models, which allow them to affirm multifaceted understandings of imaging. *Part 2, Original Sin and Evolution, addresses the origins, transmission, and universality of sin. Contributors disagree whether the origins of human sinfulness should be identified with an intentional, human decision to turn away from God at a particular time in history (C. John Collins, Andrew Pinsent, and Gijsbert van den Brink) or with the inevitable realization of innate tendencies for aggression and self-assertion inherited from pre-human ancestors (Christopher Hays). Some contributors present science-compatible Fall narratives. For example, Collins proposes a "federal head" model in which two representative humans intentionally turned away from God at the headwaters of human history, bearing consequences for all humans. Hays, on the other hand, regards the historic placement of the first sin irrelevant since it was not responsible for subsequent sins. According to Hays, we can affirm the universality of sin and human culpability for sin without an originating sin. *McCoy's chapter cautions against misusing Irenaeus's theology to support theologies that dismiss a traditional Fall, which he argues is necessary to Irenaean thought. McCoy's chapter is insightful, but unless the reader is familiar with the external discussion McCoy is responding to, the chapter appears somewhat tangential to part 2's driving questions. *Contributors affirm the universality of sin, although they disagree on the mechanisms that unify humanity in sin and account for the transmission of sin: Collins suggests that unity in sin is rooted in covenant with God, Van den Toren argues that transmission of sin is inseparable from cultural evolution, and Pinsent suggests that original sin is propagated by the absence of supernatural grace (which he suggests was a pre-Fall addition to human nature). *Part 3, Evil and Evolution, addresses questions of why God is not culpable for animal suffering in pre-human history and why God employed violent means of creating; it highlights a variety of avenues available to affirm God's goodness in light of prehuman suffering. Only-way theodicies dominate: they include Rosenberg's view that death and decay are necessary marks of a finite world, Vince Vitale's "non-identity theodicy" (based on the idea that the existence of individuals alive today is contingent on past suffering), and Christopher Southgate's argument that the values of this world come at the expense of its disvalues. Michael Lloyd provides the only substantive free will defense, which attributes a cosmic Fall to free angelic beings, and Richard Swinburne offers an Irenaean soul-making theodicy which argues that the finite amount of suffering God allows us to endure is outweighed by the goodness of the soul-making opportunities it provides. *Part 3 benefits from the way contributors highlight lingering concerns in each other's models. Lloyd's chapter "Theodicy, Fall, and Adam" is exemplary: from only-way theodicies Lloyd calls for better defense of the unique creativity of violence, and from Augustinian nonbeing approaches he calls for a better defense of the inability of God to counteract creation's tendency toward nonbeing now if God will do so post-eschaton. However, since the format of the book does not facilitate intra-book responses, such challenges remain unaddressed. Moreover, editorial content and many contributors assume that prehuman suffering is "evil," and, although some contributors disagree, this assumption is unfortunately never explicitly contested. Nevertheless, part 3 concludes the book in a helpful way: it outlines potential solutions to concerns about evil and the goodness of creation that are discussed throughout the book. *In conclusion, part 1 provides defenses of four models of imaging--sometimes at the expense of discussion concerning human uniqueness, origins, and telos. Part 2 successfully provides a multifaceted discussion on the origins, transmission, and universality of sin. And part 3 offers theodicies that illuminate various directions forward; it also raises many unanswered questions. Ultimately, bringing a representative selection of views to the table--more so than novel ideas--is the function of this book. Editorial contributions unify Finding Ourselves after Darwin as an accessible, well-assembled exploration of truth. Editors, and sometimes contributors, offer epistemological guidance and identify fruitful avenues for future exploration, making the discussion one that uniquely moves the reader forward in their search for truth. Interaction between contributors, when present, adds richness to the discussion but is not consistent throughout the book. Finding Ourselves after Darwin is further unified by a commitment to the doctrinal core that is accompanied by various degrees of flexibility concerning the retention of theological theories that have grown up around certain doctrines. Finding Ourselves after Darwin will help undergraduate students, pastors, and other informed Christians pursue a coherent and scientifically informed faith. *Reviewed by Charlotte Combrink, Religious Studies at Westmont College, Santa Barbara, CA 93108.

Abstract Background: The impact of second line therapies on health related quality of life (HRQoL) and fatigue in pediatric patients with ITP is not well studied. Objective: To describe the impact of second line therapies on HRQoL and fatigue in North American pediatric patients with ITP. Methods: A longitudinal observational cohort of 120 children with ITP starting second line treatments was enrolled from 2013-2015 at 21 ICON centers. Enrollment requirements included age 1-17y and starting a second line treatment (not IVIG, corticosteroids or anti-D immunoglobulin) as monotherapy. HRQoL (Kids ITP Tool - KIT) and fatigue (Hockenberry Fatigue Scale - FS) surveys were completed prior to starting treatment (baseline) and 1 and 12 months after starting treatment by patient/caregiver. KIT is scored from 0 (worst) to 100 (best), and the FS scores were re-scaled so that 0 is no fatigue and 100 is highest fatigue. At the same time points as the patient/caregiver surveys, physicians assessed the perceived effect of treatment on patient HRQoL using a 7-point scale. ANOVA was used to compare the baseline means of the treatment groups. This study specifically compared change from baseline to 1 month in the KIT and FS using paired t-tests within each treatment group. The 12 month timepoint was not used in the paired analysis of individual treatments due to attrition between 1 and 12 months. Results: The median age at enrollment was 11.3 y (1.2-17.8), and 16% (19/120) had newly diagnosed ITP, 31% (37/120) had persistent ITP, and 53% (64/120) had chronic ITP. The median number of prior treatments was 3 (range: 1-9). Fifty-eight (48%) patients had received at least one prior second line treatment. Treatments selected for second line treatment included: rituximab (n=43), romiplostim (n=31), eltrombopag (n=20), oral immunosuppressants (n=19), splenectomy (n=4), and dapsone (n=3). The child and parent proxy KIT scores significantly improved on rituximab (p&lt;0.001 for both), oral immunosuppressants (p=0.02, p=0.001), and eltrombopag (p=0.01 for both). Child KIT scores also significantly improved on romiplostim (p=0.003); however, there was no significant change in the parent proxy score (p=0.29). The parent impact KIT scores significantly improved from baseline to 1 month on all treatments (p&lt;0.001), although the scores were not significantly different between treatment types (p=0.67). Child, parent proxy, and parent impact KIT scores significantly increased between 1 month and 12 months in paired analysis combining treatments (p&lt;0.001). As previously described, at enrollment, physicians reported that ITP had impacted the patients' HRQoL severely in 15%, significantly in 45%, moderately in 38%, and almost not at all in 3%. Physicians reported that HRQoL improved in 68% (range: 64-75%) of patients while on treatment from baseline to 1 month with no significant difference by treatment group (p=0.46). The physician's assessment of the patient's baseline HRQoL significantly correlated with the child and parent proxy KIT report (p&lt;0.0001); however, after 1 month of treatment, the physician's assessment no longer correlated with the child (p=0.26) or parent proxy KIT report (p=0.11). At enrollment, the median FS-Child score (n=54) was 18.5 (range 0-85), the median FS-Adolescent score (n=42) was 20.2 (0-73), and the median FS-Parent (n= 100) score was 35 (7-81). One month FS-Child improved for those who were treated with rituximab (p=0.03); there was no significant change in fatigue on the other treatments. One month FS-Parent significantly improved for those treated with rituximab (p=0.015) and eltrombopag (p=0.009). Conclusions: In this pediatric cohort, all second line treatments appear to significantly improve HRQoL in ITP. Rituximab had the greatest impact in decreasing fatigue at one month. Physician assessment of patient HRQoL did not correlate well with patient assessment after treatment was started, suggesting there may be challenges in ascertaining the effect of treatment on HRQoL. Future analysis of ICON1 will consider the impact of treatment on HRQoL and fatigue while also accounting for the treatment effect on bleeding and platelet count. Disclosures Grace: Agios: Consultancy, Membership on an entity's Board of Directors or advisory committees, Research Funding. Klaassen: Amgen: Consultancy; Hoffman-La Roche LTD: Consultancy; Octapharma: Honoraria; Baxalta: Honoraria; Biogen Canada LTD: Consultancy; Agios Pharmaceuticals: Consultancy. Despotovic: Sanofi: Consultancy; Schell Cooley LLP: Other: Expert witness. Bussel: Protalex: Membership on an entity's Board of Directors or advisory committees, Research Funding; Momenta: Membership on an entity's Board of Directors or advisory committees; Rigel: Membership on an entity's Board of Directors or advisory committees, Research Funding; Novartis: Membership on an entity's Board of Directors or advisory committees, Research Funding; Amgen: Membership on an entity's Board of Directors or advisory committees, Research Funding. Rothman: Pfizer: Consultancy; Agios Pharmaceuticals: Honoraria. Haley: Genentech: Honoraria; Baxalta: Honoraria; CSL Behring: Honoraria. Neufeld: Octapharma: Consultancy, Honoraria; Genentech: Consultancy, Membership on an entity's Board of Directors or advisory committees; Novartis: Membership on an entity's Board of Directors or advisory committees. Lambert: Educational Concepts in Medicine: Honoraria; Novartis: Honoraria; AstraZeneca: Research Funding.

Background. The objective of the article is to analyze the interaction, for sake of artistic unity of a work, of the musical, textural and theatrical structures and solutions in the contemporary opera as in a synthetic genre. The author uses his chamber opera “Annunciation” as an example of these processes and shows the ways certain dramatic and theatrical ideas determine musical solutions. Although since the middle of the 19th century composers sometimes wrote an opera text themselves, the common case was still a collaboration of two (sometimes more) creators: a composer and a librettist, each of them being an expert in their own particular field. Their collaboration and mutual flexibility are of great importance, especially at the initial phase of creation, when a composer makes a decision concerning fundamental features and structures of a future work. Since an opera libretto often consists of the fragments borrowed from previously created texts, a composer should comprehend the libretto in its new integrity. Understanding dramatic intentions of a librettist is extremely important, too. On the other hand, a good libretto should contain some elements of incompleteness (let’s call it “dramatic gaping”) to ensure the composer’s freedom in building musical forms and to encourage him / her to elaborate self-own personal solutions both in musical and dramatic (theatrical) fields. The results of the research. The text of Alexander Shchetynsky’s chamber opera, “Annunciation”, is inspired by the dialogue described in Chapter 1 of St. Luke’s Gospel between the Virgin Mary and the Angel Gabriel, who announced about future birth of Jesus Christ the Son of God. Gradual transformation of Mary who prepares to become the mother of God forms the action. Since both characters are positive and no conflict is developed between them, dramatic tension appears basing on the contrast between Mary’s happiness, when she hears the message, and the presentiment of her own and her Son’s future tragedy. Instrumental scoring (piano, celesta and metal percussion) is in no way the klavier variant, but the only possible version for performance of this opera. Percussion instruments, played by the pianist and partly by the singer, symbolize the Heaven. The pianist plays the grand piano, which stays at the stage. He is not a common accompanist but the second character (the Angel Gabriel) taking a direct part in the stage action, so the sounds of the piano is Angel’s secret speech. The idea to shape two characters with totally different means was suggested by the librettist Alexey Parin. His concept of putting the speech of the Angel not into a human voice but into the wordless “voice” of an instrument looked extremely promising and innovative. This “secret utterance” of the Angel, then, became the starting point of the opera and the source of its genre definition: the stage dialogues without accompaniment. The structure of the work is as follows (all the episodes go one after another without a break). Episode 1. “Presentiment” (aria). Mary is occupied with the spinning wheel. The Angel has not yet come, only the tinkling of percussion instruments hints at grace descending upon Mary. Episode 2. “Whiff “(recitative). The Angel is entering. The mood is strange, unreal, as if in a dream, when the common logic of action is broken. Episode 3. “Good Word” (scene). The first dramatic climax. The piano part is resembling a choir singing, which Mary is understanding and answering to it. The general mood of the music is tragic: it is the presentiment of a terrible ordeal and human grief awaiting Mary. Episode 4. “Ecstasy” (aria). The Immaculate Conception. The climax is of lofty, lyrical substance. There is free soaring of the voice and feeling of the miracle and happiness. Episode 5. “Fear” (scene). The second dramatic climax: Mary has been realizing her future. The vocal style is unstable; recitation and Sprechgesang follow cantabile closely. Episode 6. “Farewell” (aria). Happiness mixed with bitter presentiments. At the very end the music resembles a lullaby. The musical language of the opera does not contain any elements of traditional Church music. This is spiritual music intended for the theatre or concert performance, without any allusion to Divine Service. In style the work tends toward musical modernism and 20th century avantgarde, with their attributes of atonality and modality, rhythmical complication, emancipation of timbre component and dissonances. The latter were used both in atonal and modal context. Both horizontal and vertical elements of the texture have their common roots in several micro-thematic interval structures, exactly, in the combinations of a triton and minor second (including octave transpositions, the major seventh and minor ninth). These structures form the common basement of all musical components and lead to thematic unity of the opera. Despite the modernistic orientation, cantabile style prevails in the soprano part, making use of various types of singing such as recitation, arioso, parlando, Sprechgesang, whisper, and others. Conclusion. The musical solutions in “Annunciation” appear as a consequence and elaboration of the dramatic concept of libretto. Analysis of its peculiarities led to forming their musical equivalents, which helped to achieve the integrity of all the main components of the work.

Abstract Background The Global Registry of Acute Coronary Events (GRACE) score derived from clinical parameters at the time of hospital discharge is a powerful predictor of long-term mortality and reinfarction after acute coronary syndrome (ACS). The triglyceride glucose (TyG) index, which is a simple and reliable surrogate marker of insulin resistance, has been demonstrated to be an independent predictor of long-term adverse major adverse cardiac events, irrespective of diabetes mellitus. We investigate whether the addition of the TyG index improves the predictive ability of the GRACE score after percutaneous coronary intervention (PCI) in ACS patients regardless of diabetes mellitus. Method A retrospective cohort of 986 ACS patients undergoing PCI was enrolled in the present analyses. The GRACE score for discharge to 6 months and the TyG index were calculated. The primary endpoint was the composite of MACEs, including all-cause death and nonfatal myocardial infarction. Patients were stratified according to the primary endpoint and the tertiles of the TyG index. Cumulative curves were calculated using the Kaplan–Meier method. Multivariate Cox regression was adopted to identify predictors of MACEs. The predictive value of the GRACE score alone and combined with the TyG index or fasting blood glucose (FBG) was estimated by the area under the receiver‑operating characteristic curve, likelihood ratio test, Akaike’s information criteria, continuous net reclassification improvement (NRI), and integrated discrimination improvement (IDI). Internal validation was assessed using the means of bootstrap method with 1000 bootstrapped samples. Results During a median follow-up of 30.72 months ((interquartile range, 26.13 to 35.07 months), 90 patients developed MACEs, more frequently in the patients with a higher TyG index. Multivariate Cox hazards regression analysis found that the TyG index, but not FBG was an independent predictor of MACEs (hazard ratio 1.6542; 95% CI 1.1555–2.3681; P = 0.006) in all types of ACS regardless of diabetes mellitus when included in the same model as GRACE score. Furthermore, Kaplan–Meier analysis revealed that the incidence of the primary endpoint rose with increasing TyG index tertiles (log-rank, P < 0.01). Adjustment the GRACE score by the TyG index improved the predictive ability for MACEs (increase in C-statistic value from 0.735 to 0.744; NRI, 0.282, 95% CI 0.028–0.426, P = 0.02; IDI, 0.019, 95% CI 0.004–0.046, P = 0.01). Likelihood ratio test showed that the TyG index significantly improved the prognostic ability of the GRACE score (χ2 = 12.37, 1 df; P < 0.001). The results remained consistent when the models were confirmed by internal bootstrap validation method. Conclusion The TyG index, but not FBG is an independent predictor of long-term MACEs after PCI in all types of ACS patients regardless of diabetes mellitus after adjusting for the GRACE score, and improves the ability of the GRACE score to stratify risk and predict prognosis of ACS patients undergoing PCI.

AbstractEarthquakes involve mass redistribution within the solid Earth and the ocean, and as a result, perturb the Earth's gravitational field. For most of the shallow (<60 km) earthquakes with Mw > 8.0, the GRACE satellite gravity measurements suggest considerable volumetric disturbance of rocks. At a spatial scale of hundreds of km, the effect of volumetric change exceeds gravity change by vertical deformation; for example, negative gravity anomalies associated with volumetric expansion are characteristic patterns after shallow thrust events. In this study, however, we report contrasting observations of gravity change from two intermediate‐depth (100–150 km) earthquakes of 2016 & 2017 Mw 8.0 (two combined) Papua New Guinea thrust faulting events and 2019 Mw 8.0 Peru normal faulting and highlight the importance of compressibility in earthquake deformation. The combined 2016/17 thrust events resulted in a positive gravity anomaly of 5–6 microGal around the epicenter, while the 2019 normal faulting produced a negative gravity anomaly of 3–4 microGal. Our modeling found that these gravity changes are manifestation of vertical deformation with limited volumetric change, distinct from gravity changes after the shallow earthquakes. The stronger resistance of rocks to volume change at intermediate‐depth results in largely incompressible deformation and thus in a gravity change dominated by vertical deformation. In addition, malleable rocks under high pressure and temperature at depth facilitated substantial afterslip and/or fast viscoelastic relaxation causing additional vertical deformation and gravity change equivalent to the coseismic change. For the Papua New Guinea events, this means that postseismic relaxation enhanced coseismic uplift and relative sea level decrease.

AbstractGridded terrestrial water storage (TWS) variations observed by GRACE or GRACE-FO typically show a spatial correlation structure that is both anisotropic (direction-dependent) and non-homogeneous (latitude-dependent). We introduce a new correlation model to represent this structure. This correlation model allows GRACE and GRACE-FO data users to get realistic correlations of the TWS grids without the need to derive them from the formal spherical harmonic uncertainties. Further, we found that the modelled correlations fit the spatial structure of uncertainties to a greater extent in a simulation environment. The model is based on a direction-dependent Bessel function of the first kind which allows to model the longer correlation lengths in the longitudinal direction via a shape parameter, and also to account for residual GRACE striping errors that might remain after spatial filtering. The global scale and shape parameters vary with latitude by means of even Legendre polynomials. The correlation between two points transformed to covariance by scaling with the standard deviations of each point. The covariance model is valid on the sphere which is empirically verified with a Monte-Carlo approach. The covariance model is subsequently applied to 5 years of simulated GRACE-FO data which allow for immediate validation with true uncertainties from the differences between the input mass signal and the recovered gravity fields. Four different realisations of the point standard deviations were tested: two based on the formal errors provided with the simulated Stokes coefficients, and two based on empirical standard deviations, where the first is spatially variant and temporally invariant, and the second spatially invariant and temporally variant. These four different covariance models are applied to compute TWS time series uncertainties for both the fifty largest discharge basins and regular grid cells over the continents. These four models are compared with the true uncertainties available in the simulations. The two empirically-based covariance models provide more realistic TWS uncertainties than the ones based on the formal errors. Especially, the empirically-based covariance models are better in reflecting the spatial pattern of the uncertainties of the simulated GRACE-FO data including their latitude dependence. However, these modelled uncertainties are in general too large. But with only one global scaling factor, a statistical test confirms the equivalence between the empirically-based covariance model with temporally variable point standard deviations and the true uncertainties. Thus at the end, this covariance model represents the closest fit in the simulation environment. The simulated GRACE-FO data are assumed to be very realistic which is why we recommend the new covariance model to be further investigated for the characterisation of real GRACE and GRACE-FO terrestrial water storage data.

Abstract Background Right ventricular-pulmonary artery (RV-PA) coupling is a means of indexing RV performance to the existent RV afterload. Although non-invasive analysis of RV-PA coupling is a well-recognized prognosticator in chronic RV pressure overload conditions such as heart failure and pulmonary hypertension, its impact in patients with myocardial infarction and acute elevations in RV afterload remains undetermined. Aim This study sought to investigate the associations and short term prognostic value of RV-PA coupling in patients with first acute coronary syndrome (ACS), as assessed by two standard echocardiographic measurements: tricuspid annular plane systolic excursion (TAPSE) and pulmonary artery systolic pressure (PASP). Methods A total of 300 consecutive patients with first ACS (mean age 61.2±11.8 years, 74% males) were prospectively enrolled. A comprehensive transthoracic echocardiographic assessment was undertaken within 24 hours after revascularization. In-hospital mortality was the study endpoint. The study population was dichotomized according to the optimal TAPSE/PASP cut-off, as determined by receiver-operating characteristic curve analysis. Univariable and multivariable logistic regression analysis was performed to determine predictors of impaired TPASE/PASP and the association of TAPSE/PASP with in-hospital mortality. To further assess the incremental prognostic value of TAPSE/PASP over a baseline model the change in x² was assessed using the likelihood ratio test. Results A total of 23 (7.7%) patients died in-hospital despite successful revascularization. The optimal cut-off value of TAPSE/PASP to determine in-hospital mortality was 0.49. Among others, univariable associates of impaired TAPSE/PASP were the Global Registry of Acute Coronary event (GRACE) risk score, Killip Class &gt;2, late presentation after symptoms onset, NT-pro-BNP, and left ventricular ejection fraction (LVEF). In multivariable analysis LVEF was the only independent predictor of impaired TAPSE/PASP (OR 0.889, 95% CI [0.821-0.963], p=0.004). The subgroup of patients with LVEF&lt;40% and TAPSE/PASP&lt;0.49mm/mmHg exhibited the worst in-hospital mortality rate (Abstract Picture 1). TAPSE/PASP was significantly associated with in-hospital mortality (OR 0.037, 95% CI [0.009-0.153], p&lt;0.001), and retained this association after adjusting for GRACE risk score and LVEF (OR 0.137, 95% CI [0.032-0.578], p=0.007). The incremental prognostic value of TAPSE/PASP&lt;0.49mm/mmHg for in-hospital mortality was evaluated by adding it to a model including the GRACE risk-score, LVEF&lt;40% and TAPSE&lt;17mm. The further addition of impaired TAPSE/PASP significantly increased the x² of the model from 21.627 to 86.213, p&lt;0.001 (Abstract Picture 2). Conclusion RV-PA coupling assessed non-invasively by echocardiography 24 hours after revascularization was an independent predictor of in-hospital mortality in patients with first ACS and may improve risk stratification.In hospital mortality ratesIncremental prognostic value

In his influential study Imagined Communities, Benedict Anderson makes the claim that a novel conception of time is inaugurated by the introduction of nations: in contrast to the agrarian sense of time as cyclical and characterised by recurrence, the time of the nation is linear, homogeneous and empty. This notion of temporality is drawn from an earlier work by Walter Benjamin, who posits the linearity of traditional historiography with what he refers to as Messianic time, which is to be understood as a temporality where the moment of redemption is an ever-present potentiality. This essay sets out to delineate these three notions of time, and then goes on to discuss this third temporality in greater detail. First, it can be considered as a psychological time, or a mind time, that governed by traumatic encounters. This sense is shown as a strictly logical time in the work of Jacques Lacan. Second, it is a time of grace, in the sense that it is governed by necessity. Blaise Pascal and the Jansenists went to great length to refute the dominant notion of grace as sufficient. If there is an instance that determines events, then the means by which this instance governs can only be a necessary cause. Finally, the work of Benedict Anderson, and particularly a later article in his corpus, is reconsidered. Here, Anderson argues that the effects of globalization have to some extent rendered the temporal linearity of nationalism obsolete. It is therefore apt to consider what a time after nationalism will be like.

This empirical study explored and described the views about the Christian father as mentor within the family. An explorative, descriptive and interpretive qualitative design was followed in this research using purposive sampling. Respondents were selected by knowledge of the problem of father absence, mentoring, community involvement, leadership and prominence in society. Data was collected by means of in-depth interviews, and field notes were taken after each in-depth interview. Data analysis was conducted using open coding as well as an independent co-coder. The results of the empirical research in which respondents were involved, indicated that the Christian father as mentor is crucial and relevant in the current situation of families. Mentoring by the father is fundamental in the lives of children, and should be implemented and emphasised in the family context. As mentor, the father should nurture their souls and shape their character in order to become complete, whole and, by the grace of God, holy before him.

First paragraphs: “How can I trust you?” Agroecology how? A murmuration Itadakimasu The third panel of the U.S. Agroecology Summit 2023 cen­tered scholars, activists and advocates who, from a variety of institutional positions, have built trusting relationships with farmers and social movements. During the Q and A session, I asked the panel how, in that moment, we might be able to continue to build trust to support relationship-building in the movement for agroecology in North America. The panelists deferred to the audi­ence, and Jonny Bearcub Stiffarm, surrounded by several of her Indigenous sisters, questioned, “How can I trust you?” This question reverberates in my memory of this event. Her response ex­plained how there was a key spirituality dimension that was missing from the program and how that served as a barrier to trust. She explained that she offered silent prayer on behalf of all of us in attendance in recognition of the gifts presented to us in meals, but also in hope that we can all receive each other’s ideas with an open heart. Many others in the audience mur­mured about their own silent prayers, simultane­ously acknowledging the poign­ancy in the remark, but also how many others hold this silent or silenced spiritual dimension. After sharing with a new colleague, Antonio Roman-Alcala, that I was half Japanese, we speculated about sharing the con­cept of Itadakimasu with the group. Itadakimasu is a Japanese way to say grace before a meal—a way to give thanks for the food and in acknowledgment of the work of farmers and cooks and all else in the universe that went into preparing a meal. The fol­lowing morning, there was some intentional space opened up for the group to gather outside. There were several songs, stories, and poems that were shared by Debra Echo-Hawk and others. Inspired by this, I jotted down some haikus in my notebook (which I have, of course, now lost), but I hope to share a bit in this reflection about what ongoing trust-building may look like for agroecology on Turtle Island (North America). . . .

my verie good Sr, after my longe desyer to heare from yow I have now receyved two of yours (not missinge those yow have sent before), the one of the 16 of march, the other of the 28. so that I make account to have receyved all which yow have sent, as for answere to the first, be yow sure that albeit I begynne to grow dymme, yet when iust occasion forceth me, I will not omitt to visit yow with my letters, beinge not ignorant of the consolation that such correspondence bringeth widi it. for the sturre about the booke yow presented take yow no great thought, it can do yow no harme, neither need yow to prosecute that matter for your credit, for I do not conceyve yow have lost it by that means, the sturre about that point is not so great heare as I perceyve yow imagin, albeit one of Late of no small reputation hath once againe obiected the same unto me. but I am not moved ther with, but Lett such speeches passe, wherin I fynd much good, and therfor could wish yow wold also deale no more therwith. for I am told yt will but breed amongst us increase of combustions, your zeale against the oath giveth me great edification, and causeth me iustly to see what the generall opinion is in that place [word deleted], which by the grace of god I meane to hold so longe as I live. In that sense yow say yow are a frend to those of the Clinke, I am also a frend, and I thinke I have shewed the same in as good termes as any other of my brethren hath done.

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 禮書所記食饌及祭祀之儀，有餕之禮，學者每以“食餘食”説解。然餕禮之實際性質、形式及意義，卻鮮有深入考察。餕禮貫穿食生人與食死人之禮，不但見諸平常燕食，並見於昏禮、接子禮、饗禮。同時，又是祭末大節，屬於重要儀軌。本文梳理不同場合的餕禮，並嘗試辨説相關記載的解讀問題，包括《禮記·内則》“子婦佐餕”應分佐食、餕餘二事；《禮記·祭統》“百官進”應指百官在堂下餕餘。經考證，各式餕禮的場所、形式、人數等具體内容得以釐清，並歸納十三項進行餕禮時的基本禮儀及原則。本文並考餕禮的多元意義。不同場合的餕禮，其側重點容有不同。日常餕禮由卑者進食，尊者餘食，確保尊者每次享用新鮮食物，具有尊尊之義。昏禮餕餘展現私親之義，以確立成婦。祭禮的餕則著重惠澤福祉的遞降，又兼示貴賤之道。祭後頒胙及致膰，則可視爲祭末餕餘在廟外的延伸。然餕禮之義，實乃歸本於孝養之道。透過卑者爲尊者侍食，尊者反報餘食的模式，展現養禮中孝養與福惠的升降互動。餕禮的尊卑上下交通，展示出奉侍與反饋的另一禮儀維度。至於餕禮的餘食，承載著恩惠和福祉，具有特殊的象徵意義。 The Chinese character jun 餕 refers to a ritual of eating and sacrificial ceremonies as recorded in traditional documents on rites. Scholars tend to gloss the ritual as “eating the leftovers.” The nature, forms, and significance of the ritual, however, have remained understudied. Jun is a common ritual that appears in ceremonies for both the living and deceased. The ritual is evident not only in daily etiquette, but also at wedding ceremonies, rituals for receiving a newborn, and the grand feasts. In addition, it is an essential part of sacrificial ceremonies. This article reconstructs the jun ritual in different settings in an attempt to clarify some misunderstandings of related written records, including the phrase zi fu zuo jun 子婦佐餕 in the “Neize” chapter of the Liji, which should be understood as two separate words: zuo (serving food) and jun (eating the leftovers). Also, the phrase baiguan jin 百官進 in the “Jitong” chapter of the Liji should mean the numerous officers eating the leftovers down the hall. Through the examination, we confirm the actual connotations of jun, such as its venue, forms, and number of participants; and summarize thirteen rules of the ritual. Another focus of this article is an investigation of the multiple significances of the ritual. Its usual practice is that the lower class eats the leftovers from the upper class (defined by status or by age), to make sure that the upper class can always be served a fresh meal. It carries the significance of respecting the noble and upper class. The jun ritual at wedding ceremonies shows the intimacy of the newly wedded couple and the harmony of their family. In a sacrificial ceremony, jun adheres to the rules of distributing meats according to the hierarchical order to let the god’s grace reach everyone in the temple, including the inferiors. This represents the distribution of grace from both the god and the ruler, also showing the hierarchy. The banzuo 頒 胙 and zhifan 致膰 after the ceremony can be seen as the extension of jun outside the temple. However, the core significance of jun is filial piety. That the superiors give back leftovers after they have been served by the inferiors illustrates a low-high filial interaction and blessing, a different dimension of reciprocity. The leftovers in the ritual are significant as they carry a symbolic meaning of grace and favor.

The purpose of this article is to listen to John Calvin’s view on the place of Israel from his exegesis of Romans 9-11, against the backdrop of the history of Christian exegesis of this same passage. After establishing that Calvin’s view of Israel and the Jews was primarily determined by his biblical exegesis (and not so much by any noteworthy interaction with the Jews of his time), the historical voices of Origen, Ambrose, Augustine, Pelagius and Glossa Ordinaria are explored. In the last part Calvin’s exegesis of Romans 9-11 is investigated. This investigation makes clear that Calvin is not caught up in a dogmatic discussion of predestination, but that he rather focuses on Paul’s preaching with regards to Israel. There is the scandalum of Israel’s unbelief whereby the visible body of the people of Israel has been generally rejected. But this is not a complete rejection. The secret election of God means that there is still an adoption, which is completely grounded in God’s grace. Calvin has a broad understanding of ‘Israel’ which includes both Jewish and gentile Christians. But for the reformer of Geneva the Jews always remain the firstborn in God’s house. Regarding the Jewish people as a collective, Calvin does not harbour any particular expectations. Opsomming Die doel van hierdie artikel is om te luister na Johannes Calvyn se visie op die plek van Israel vanuit sy eksegese van Romeine 9-11, teen die agtergrond van die geskiedenis van die Christelike Bybeluitleg van dieselfde gedeelte. Nadat vasgestel is dat Calvyn se visie op Israel en die Jode primêr bepaal is deur sy Bybeluitleg (en nie soseer deur enige noemenswaardige omgang met die Jode van sy tyd nie), klink agtereenvolgens die stemme van Origenes, Ambrosius, Augustinus, Pelagius en die Glossa Ordinaria. In die laaste gedeelte word Calvyn se eksegese van Romeine 9-11 ondersoek. Hierdie ondersoek maak duidelik dat Calvyn nie vasgevang is in ’n dogmatiese behandeling van die uitverkiesing nie, maar dat hy eerder die aandag rig op Paulus se prediking met betrekking tot Israel. Deur die scandalum van Israel se ongeloof is daar ’n algemene verwerping van die sigbare volk. Maar dit is geen algehele verwerping nie. Die geheime uitverkiesing van God beteken dat daar steeds ’n aanneming is, wat volledig in God se genade gegrond is. Calvyn het ’n breë verstaan van ‘Israel’ – dit sluit sowel Joodse Christene as Christene uit die heidendom in. Vir die Geneefse hervormer bly die Jode egter altyd die eersgeborenes in God se huis. Wat betref die Joodse volk as kollektief, koester Calvyn geen besondere verwagting nie.

O autor propõe-se acentuar o aperfeiçoamento que se opera na pessoa apartir do contato com a Eucaristia. A exposição inicial, sobre a evolução doconceito de pessoa, culmina na distinção entre pessoa e personalidade.“Personalidade é a maturação da pessoa através de práticas atinentes”. Quantoà pessoa humana, sua dignidade decorre do poder criativo de Deus que nelainfundiu sua imagem e semelhança divinas, segundo a natureza humana deCristo, criatura primigênia. Por isso, a pessoa, “um valor em si e por si”, nascidapara a imortalidade, “foi destinada a ser filho e filha de Deus” pela associaçãoa Cristo, que pela ressurreição nos mereceu a felicidade eterna. Em seguida,afirma-se que na Eucaristia “assimilamos Cristo” e “nos assemelhamos a Elecada vez mais”, configurando-nos a Ele na caridade. Sendo peregrinos, “nãotemos aqui cidade permanente, mas buscamos a que há de vir”. Alcançá-laemosatravés da fractio panis. A Eucaristia, “perpetuação do Sacrifício dacruz”, leva-nos “à grande comunhão com o Crucificado”, já que “pelo Cristona Eucaristia, as nossas tribulações completam o que falta a sua paixão”, istoé, a Eucaristia nos leva a assumir subjetivamente a redenção realizada. Acomunhão entre os que dela participam e que contagia a sociedade é exigênciada Eucaristia e é também o contexto necessário à sua compreensão.Abstract: The author intends to stress the moral and spiritual improvement inthose who receive Holy Communion. To begin with, a distinction has to bemade between person and personality. “Personality results from the maturationof the person by means of pertinent actions”. As for the person himself, humandignity derives from the power of the Creator in whose image and likenessman is made after the resemblance of Christ’s human nature, since he is the“firstborn of all creation”. Thus a person has to be valued by himself and forhimself, born to become immortal and destined to be God’s son and daughterby association with Christ whose work of redemption is meritorious for oureternal happiness. Furthermore, by the Eucharist we are assimilated by Christand resemble him gradually though the gift of divine love. Since we are pilgrimson earth we have no permanent stay but we are looking forward to what wellbe. It will be achieved by sharing consecrated bread in the Eucharist, whichsymbolizes the sacrifice of Christ on the cross and was offered on behalf ofhumankind. It is up to us to fulfill subjectively in human life what is amiss inChrist’s redemption to be applied to us, a task in which all of us are engaged inso as to obtain God’s grace by sharing in the sacrament of the Eucharist.

Walk, walk, fashion babyWork it, move that b***h crazy — Lady Gaga, “Bad Romance” There's a brand new dance but I don't know its nameThat people from bad homes do again and againIt's big and it's bland, full of tension and fearThey do it over there but we don't do it hereFashion! Turn to the leftFashion! Turn to the right — David Bowie, “Fashion” Piece by pieceMy emotions are glued togetherYou’re a new patternSent towards one another: We have a secretive and thrilling motionOoh ooh ooh, you are my fashion — TaeYeon, “Fashion” The word ‘fashion’ conjures images of glitzy 90s supermodels stomping down a catwalk, a flock of Victoria Secret Angels flying in formation, or a crew of K-pop girl and boy bands sporting the latest looks and setting trends in hair, makeup, and fitness. In an age of Instafame and TikTok influencers, it is easy to view ‘fashion’ purely as something trivial or fleeting. We might talk of the latest fashions, or the ‘centuries old’ traditions of regional and folk garments. Fashion can mean the manner in which something is done or a fashionable way of thinking. It can also be used to discuss how things are created or fabricated, from heavy metals used in technology to lightweight garment fabrics and trims. Much of fashion studies focusses on Europe and North America, with the Fédération Française de la Couture (French Federation of Fashion and of Ready-to-Wear Couturiers and Fashion Designers) still holding sway over haute couture houses. If East Asian and South East Asian fashion is mentioned, it is usually in terms of textiles and manufacturing rather than couture or innovation. However, Japanese designer Hanae Mori (1026-2022) was the first Asian woman to be admitted as a design house to the Fédération in 1951. Mori notably had the patronage of Empress Masako, Hillary Clinton, Nancy Reagan and Grace Kelly. More recently, Chinese designer Guo Pei (b. 1967) was the first Asian designer to be invited as a guest member of the Chambre Syndicale de la Haute Couture (Trade Association of High Fashion) as part of the Fédération. We started this editorial with lyrics to pop and K-pop songs that reference fashion, but anyone familiar with Guo Pei will be aware of her rise in the popular zeitgeist when Bajan singer Rhianna attended the 2015 Met Gala in a 2008 yellow fur gown that weighed 25 kilos. However, fashion is also a place of protest and resistance. We need only look at the current protests in Iran which have seen women burn their hijabs in public after 22-year-old Mahsa Amini was arrested in September for allegedly breaking the country’s dress code, and mysteriously died in custody. At the time of writing, at least 83 people, including children, have been killed in the protests which are, above all, about a woman’s right to control her body and her clothing choices. The theme for this issue is drawn from the 2021 “Fashioning Gender in Asia” Women in Asia conference, convened by the Asian Studies Association of Australia (ASAA) Women’s Forum by Dr Emerald L. King, Dr Wendy Mee, Associate Professor Kerstin Steiner, and Associate Professor Sallie Yea. With much of the world’s textile and clothing production located in Asia, the theme for this issue lends itself to a wide interpretation of ‘fashion’ such as the slow fashion movement, garment construction, haute couture, cosplay and ‘bounding’, and gender expression through clothing. In this issue, we consider how bodies are fashioned and re-fashioned through social pressure, protest, resistance, and illness. We also consider how fashion and fashioning the body across time and space have become contested symbols not only of persona, gender, or sexualised bodies, but also of national identity or of how the nation is embodied through fashion. We begin with a feature article by Monika Winarnita, Sharyn Graham Davies, and Nicholas Herriman which looks at how Indonesian policewomen’s bodies are clothed and controlled in their role as border control and symbol of the nation. This article was based on a plenary talk by Sharyn Graham Davies for the 2021 Women in Asia Conference described above. Kathryn M. Tanaka discusses the importance of maintaining individual identity through dress and makeup in the face of institutionalisation and loss of self after a diagnosis of Hansen’s disease in turn-of-the-century Japan. Michelle Aung Thin reveals how secret fashion shoots in 70s Myanmar were an act of resistance and rebellion that is mirrored by current-day campaigners during the 2021 coup d’état. Carmen Sapunaru Tamas draws back the curtain on the glamourous world of Taisu Engeki in Japan, positing that this relatively unknown form of performance is just as valid as its more respected cousins kabuki, noh, and drag. In stark contrast, Robyn Gulliver discusses how ordinary tote bags and t-shirts have become a space of everyday protest in Australasia. Arnoud Arps looks at the performance of memory by Indonesian re-enactor groups who create modern-day interpretations of key moments during the turbulent and violent war for independence between 1943 and 1949. Megan Catherine Rose, Haruka Kurebayashi, and Rei Saionji return to Japan, where they investigate the affective potential of the ensembles created by Harajuku and decora street style practitioners. Moving from the streets of Japan to China, Amber Patterson-Ooi and Natalie Araujo look at how designers such as Guo Pei can use haute couture to interrogate and explore specific cultural imaginaries as well as the nature of gender and the socio-political climate in contemporary China. We close with an excerpt from Denise N. Rall’s 2022 edited collection, Fashion, Women, and Power: The Politics of Dress, which traverses the globe in its critique of power dressing and gender.

In recent years, the US television landscape has been flooded with reboots, remakes, and revivals of “classic” nineties television series, such as Full/er House (1987-1995, 2016-present), Will & Grace (1998-2006, 2017-present), Roseanne (1988-1977, 2018), and Charmed (1998-2006, 2018-present). The term “reboot” is often used as a catchall for different kinds of revivals and remakes. “Remakes” are derivations or reimaginings of known properties with new characters, cast, and stories (Loock; Lavigne). “Revivals” bring back an existing property in the form of a continuation with the same cast and/or setting. “Revivals” and “remakes” both seek to capitalise on nostalgia for a specific notion of the past and access the (presumed) existing audience of the earlier series (Mittell; Rebecca Williams; Johnson).Reboots operate around two key pleasures. First, there is the pleasure of revisiting and/or reimagining characters that are “known” to audiences. Whether continuations or remakes, reboots are invested in the audience’s desire to see familiar characters. Second, there is the desire to “fix” and/or recuperate an earlier series. Some reboots, such as the Charmed remake attempt to recuperate the whiteness of the original series, whereas others such as Gilmore Girls: A Life in the Year (2017) set out to fix the ending of the original series by giving audiences a new “official” conclusion.The Roseanne reboot is invested in both these pleasures. It reunites the original cast for a short-lived, but impactful nine-episode tenth season. There is pleasure in seeing Roseanne (Roseanne Barr), Dan (John Goodman), Jackie (Laurie Metcalf), Becky (Lecy Goranson [seasons one to six, ten], Sarah Chalke [seasons six to nine]), Darlene (Sara Gilbert), and DJ (Michael Fishman) back in the Conner house with the same well-worn couch and afghan. The (attempted) recuperation is of author-star Barr, whose recent politics are in stark contrast to the working-class second-wave feminist politics of her nineties’ persona. This article is particularly interested in the second pleasure, because both the original series and the reboot situate the voice of Barr as central to the series’ narrative and politics.Despite achieving the highest ratings of any US sitcom in the past three years (O’Connell), on 29 May 2018, ABC announced that it was cancelling the Roseanne reboot. This decision came about in the wake of a racist tweet, where Barr compared a black woman (high-ranking Obama aide Valerie Jarrett) to an ape. Barr’s tweet and the cancellation of Roseanne, highlight the limits of nostalgia and Roseanne/Barr’s particular brand of white feminism. While whiteness and a lack of racial awareness are (and always have been) at the centre of Barr’s performance of feminism, the political landscape has shifted since the 1990s, with the rise of third and fourth-wave feminisms and intersectional activism. As such in the contemporary landscape, there is the expectation that white feminist figures take on and endorse anti-racist stances.This article argues that the reboot’s attempt to capitalise on nineties nostalgia exposes the limits of Roseanne/Barr’s feminism, as well as the limits of nostalgia. The feminist legacy of nineties-era Roseanne cannot and does not recuperate Barr’s star-persona. Also, the reboot and its subsequent cancellation highlight how the feminism of the series is embodied by Barr and her whiteness. This article will situate Roseanne and Barr within a feminist tradition on US television, before exploring how the reboot operates and circulates differently to the original series.From Roseanne (1988-1997) to Roseanne (2018)In its original form, Roseanne holds the distinction of being one of the most highly discussed and canonised feminist-leaning television series of all time, alongside The Mary Tyler Moore Show (1970-1977), Cagney and Lacey (1981-1988), and Buffy the Vampire Slayer (1997-2004). Roseanne also enabled and informed many popular feminist-leaning contemporary series, including Girls (2012-2017), Mom (2013-present), Better Things (2016-present), and Dietland (2018). Although it may seem anachronistic today, Roseanne and Barr helped define what it means to be a feminist and speak feminist politics on US television.Roseanne depicts the lives of the Conner family, headed by parents Roseanne and Dan. They live in the fictional blue-collar town of Lanford, Illinois with their three children Becky, Darlene, and DJ. Both Roseanne and Dan experience precarious employment and embark on numerous (mostly failed) business ventures throughout the series’ run. The reboot catches up with the Conner family in 2018, after Roseanne has experienced a health scare and single mom Darlene has moved into her parents’ house with her two children Harris (Emma Kenney) and Mark (Ames McNamara). In the new season, Roseanne and Dan’s children are experiencing similar working conditions to their parents in the 1990s. Becky works at a Mexican restaurant and is eager to act as surrogate mother to earn $50,000, Darlene is recently unemployed and looking for work, and DJ has just returned from military service.A stated objective of reviving Roseanne was to address the contentious US political landscape after the election of President Donald J. Trump (VanDerWerff). Barr is a vocal supporter of President Trump, as is her character in the reboot. The election plays a key role in the new season’s premise. The first episode of season 10 establishes that the titular Roseanne has not spoken to her sister Jackie (who is a Hillary Clinton supporter) in over a year. In both its nineties and 2018 incarnations, Roseanne makes apparent the extent to which feminist politics are indebted to and spoken through the author-star. The series is based on a character that Barr created and is grounded in her life experience. Barr and her character Roseanne are icons of nineties televisual feminism. While the other members of the Conner family are richly drawn and compelling, Roseanne is the centre of the series. It is her voice and perspective that drives the series and gives it its political resonance. Roseanne’s power in the text is authorised by Barr’s stardom. As Melissa Williams writes: “For nearly a decade, Barr was one of the most powerful women in Hollywood” (180).In the late 1980s and into the 1990s, Roseanne (and Barr) represented a new kind of feminist voice on US television, which at that stage (and still today) was dominated by middle-class women. Unlike Mary Richards (Mary Tyler Moore), Claire Huxtable (Phylicia Rashad), or Murphy Brown (Candice Bergen), Roseanne did not have a stable job and her family’s economic situation was often precarious. Roseanne/Barr adopted and used a feminism of personality popularised on television by Mary Tyler Moore and Lucille Ball. Unlike her foremothers, though, Roseanne/Barr was not slender, feminine, or interested in being likeable to men. Roseanne did not choose to work outside of the home, which marked her as different from many of US television’s other second-wave feminists and/or mothers. As Rachael Horowitz writes: “Roseanne’s feminism was for women who have to work because bills must get paid, who assert their role as head of the house despite the degrading work they often do during the day to pay for their kids’ food and clothes” (9).According to Kathleen Rowe, Barr is part of a long line of “female grotesques” whose defining features are excess and looseness (2-3). Rowe links Barr’s fatness or physical excess with her refusal to shut up and subversive speech. The feminism of Roseanne is contained within and expressed through Barr’s unruly white body (and voice). Barr’s unruliness and her unwillingness to follow the social conventions of politeness and decorum are tied to her (perceived) feminist politics.Understandings of Barr’s stardom, however, have shifted considerably in the years since the publication of Rowe’s analysis. While Barr is still “unruly,” her unruliness is no longer located in her body (which has been transformed to meet more conventional standards of western beauty), but rather in her Twitter presence, which is pro-Israel, pro-Trump, and anti-immigration. As Roxane Gay writes of the reboot: “Whatever charm and intelligence she [Barr] brought to the first nine seasons of her show, a show I very much loved, are absolutely absent in her current persona, particularly as it manifests on Twitter.”Feminist Voice and Stardom on US TVRoseanne performs what Julie D’Acci calls “explicit general feminism,” which is defined by “dialogue and scenes that straightforwardly addressed discrimination against women in both public and private spheres, stories structured around topical feminist causes, and the use of unequivocal feminist language and slogans” (147). However, the feminist politics of Roseanne and Barr are (and never were) straightforward or uncomplicated.Studies of feminism on US television have primarily focused on comedies that feature female television stars who function as advocates for feminism and women’s issues (Spigel; Rabinovitz; D’Acci). Much of the critical discussion of feminist voice in US female-led television identifies the feminist intervention as taking place at the level of performance (Dow; Spigel; Spangler). Comedic series such as I Love Lucy (1951-1957), Murphy Brown (1988-1998, 2018-present), and Grace Under Fire (1993-1998), and dramatic series’, such as Cagney and Lacey and Buffy the Vampire Slayer, privilege the articulation of feminist ideas through performance and character.Roseanne is not a series that derives its comedy from a clash of different perspectives or a series where politics are debated and explored in a nuanced a complex way. Roseanne promotes a distinct singular perspective – that of Roseanne Barr. In seasons one to nine, the character Roseanne is rarely persuaded to think differently about an issue or situation or depicted as “wrong.” The series centres Roseanne’s pain and distress when Becky elopes with Mark (Glenn Quinn), or when Jackie is abused by her boyfriend Fisher (Matt Roth), or when Darlene accidently gets pregnant. Although those storylines are about other characters, Roseanne’s emotions are central. Roseanne/Barr’s perspective (as fictional character and media personality) informs the narrative, sensibility, and tone. Roseanne is not designed to contain multiple perspectives.Roseanne is acutely aware of its place in the history of feminist voice and representations of women on US television. Television is central to the series’ articulation of feminism and feminist voice. In season seven episode “All About Rosey,” the series breaks the fourth wall (as it does many times throughout its run), taking the audience behind the scenes where some of US television’s most well-known (and traditional) mothers are cleaning the Conner’s kitchen. June Cleaver (Barbara Billingsley) from Leave It to Beaver (1957-1963), Joan Nash (Pat Crowley) from Please Don’t Eat the Daisies (1965-1967), Ruth Martin (June Lockhart) from Lassie (1958-1964), Norma Arnold (Alley Mills) from The Wonder Years (1988-1993), and Louise Jefferson (Isabel Sanford) from The Jeffersons (1975-1985) at first sit in judgment of Barr and her character Roseanne, claiming she presents “wrong image” for a TV mother. However, Roseanne/Barr eventually wins over the TV mothers, declaring “the important thing is on my show, I’m the boss and father knows squat” (7.19). It is in contrast to more traditional television mothers that Roseanne/Barr’s feminist voice comes into focus.In the ninth and final season of Roseanne’s initial run, the series (arguably) becomes a parody of its former self. By this point in the series, “Barr was seen as the sole cause of the show’s demise, as a woman who was ‘imploding,’ ‘losing the plot,’ or ‘out of control’” (White 234). White argues that depicting the working-class Conners’ social and economic ascension to upper-class diminishes the distinction between Barr and her character (243). White writes that in the series’ finale, the “line between performer and character is irrevocably blurred; it is unclear whether the voice we are hearing is that of Roseanne Conner or Roseanne Barr” (244). This blurring between Roseanne and Barr becomes particularly contentious in season 10.Rebooting Roseanne: Season 10Season 10 redacts and erases most of the events of season nine, which itself was a fantasy, as revealed in the season nine finale. As such, the reboot is not a simple continuation, because in the season nine finale it is revealed that Dan suffered a fatal heart attack a year earlier. The final monologue (delivered in voice-over by Barr) “reveals” that Roseanne has been writing and editing her experiences into a digestible story. The “Conners winning the lottery” storyline that dominated season nine was imagined by Roseanne as an elaborate coping strategy after Dan’s death. Yet in the season 10 reboot, Dan is revealed to be alive, as is Darlene and David’s (Johnny Galecki) daughter Harris, who was born during the events of season nine.The limits of Roseanne/Barr’s feminism within the contemporary political landscape come into focus around issues of race. This is partly because the incident that incited ABC to cancel the reboot of Roseanne was racially motivated, and partly because Roseanne/Barr’s feminism has always relied on whiteness. Between 1997 and 2018, Barr’s unruliness has become less associated with empowering working-class women and more with railing against minorities and immigrants. In redacting and erasing the events of season nine, the reboot attempts to step back the conflation between Roseanne and Barr with little success.In the first episode of season 10, “Twenty Years to Life”, Roseanne is positioned as the loud-mouthed victim of circumstance and systemic inequality – similar to her nineties-persona. Yet in 2018, Roseanne mocks same things that nineties’ Roseanne took seriously, including collective action, community building, and labour conditions. Roseanne claims: “It is not my fault that I just happen to be a charismatic person that’s right about everything” (10.01). Here, the series attempts to make light of a now-outdated understanding of Barr’s persona, but it comes off as tone-deaf and lacking self-awareness.Roseanne has bigoted tendencies in both the 1990s and in 2018, but the political resonance of those tendencies and their relationships to feminisms and nostalgia differs greatly from the original series to the reboot. This is best illustrated by comparing season seven episode “White Men Can’t Kiss” and season 10 episode “Go Cubs.” In the former, Roseanne is appalled that she may have raised a racist son and insists DJ must kiss his black classmate Geena (Rae’Ven Larrymore Kelly) in the school play. Towards the end of this episode, Geena’s father comes by the restaurant where Roseanne and Jackie are closing up. When the tall black man knocks on the locked door, Roseanne refuses to let him inside. She appears visibly afraid. Once Roseanne knows he is Geena’s father, she lets him in and he confronts her about her racist attitude. Roseanne (and the audience) is forced to sit in the discomfort of having her bigotry exposed. While there are no material consequences for Roseanne or DJ’s racism, within the context of the less intersectional 1990s, this interaction does not call into question Roseanne or Barr’s feminist credentials.In season 10, Roseanne tackles similar issues around race, ignorance, and bigotry, but it plays out very differently. In the reboot’s seventh episode, Roseanne suspects her Muslim refugee neighbours Fatima (Anne Bedian) and Samir (Alain Washnevky) are terrorists. Although Roseanne is proven wrong, she is not forced to reckon with her bigotry. Instead, she is positioned as a “hero” later in the episode, when she berates a supermarket cashier for her racist treatment of Fatima. Given what audiences know about Barr’s off-screen politics, this does not counteract the impression of racism, but compounds it. It also highlights the whiteness of the politics embodied by Roseanne/Barr both on-screen and off. Although these are two very different racial configurations (anti-blackness and Islamophobia), these episodes underline the shifting reception and resonance of the feminism Roseanne/Barr embodies.ConclusionIn June 2018, shortly after the cancellation of the Roseanne reboot, ABC announced that it was developing a spin-off without Barr called The Conners (2018-present). In the spin-off Roseanne is dead and her family is dealing with life after Roseanne/Roseanne (Crucchiola). Here, Roseanne suffers the same fate as Dan in season nine (she dies off-screen), but now it is Barr who is fictionally buried. While The Conners attempts to rewrite the story of the Conner family by rejecting Barr’s racist views and removing her financial and creative stake in their stories, Barr cannot be erased or redacted from Roseanne or the story of the Conner family, because it is her story.The reboot and its cancellation illuminate how Barr and Roseanne’s feminist voice has not evolved past its white second-wave roots. The feminism of Roseanne is embodied by Barr in all her unruliness and whiteness. Roseanne/Barr/Roseanne has not taken on the third and fourth-wave critiques of second-wave feminisms, which emphasise the limits of white feminisms. The failure of the Roseanne reboot reveals that the pleasure and nostalgia of seeing the Conner family back together is not enough. Ultimately, Roseanne is without intersectionality, and thus cannot (and should not) be recognised as feminist in the contemporary political landscape.ReferencesBetter Things. Cr. Pamela Adlon and Louis C.K. 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