Artigos de revistas: "Opoth"

1

Guers, John J., Rhonda D. Prisby, David G. Edwards e Shannon Lennon-Edwards. "Intermittent parathyroid hormone administration attenuates endothelial dysfunction in old rats". Journal of Applied Physiology 122, n.º 1 (1 de janeiro de 2017): 76–81. http://dx.doi.org/10.1152/japplphysiol.00348.2016.

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Aging is an independent risk factor for cardiovascular disease and is characterized by a decline in endothelial function. Parathyroid hormone (PTH) administration has been shown to increase endothelial nitric oxide synthase (eNOS) expression. The purpose of this investigation was to determine the effect of intermittent PTH administration on aortic endothelial function in old rodents. We hypothesized that intermittent PTH administration would improve endothelial function in older rodents. Old (24-mo-old) and young (4-mo-old) Fischer-344 rats were given 10 injections of PTH 1–34 (43 μg·kg−1·day−1) or phosphate-buffered saline (100 μl/day) over 15 days. Endothelium-dependent relaxation of aortic rings in response to acetylcholine (10−9 to 10−5 M) was significantly impaired in old control (OC) compared with young control (YC) as indicated by a reduced area under the curve (AUC, 100 ± 6.28 vs. 54.08 ± 8.3%; P < 0.05) and impaired maximal relaxation (Emax, 70.1 ± 4.48 vs. 92.9 ± 4.38%; P < 0.05). Emax was improved in old animals treated with PTH (OPTH) (OC, 70.1 ± 4.48 vs. OPTH, 85 ± 7.48%; P < 0.05) as well as AUC (OC, 54.08 ± 8.3 vs. OPTH, 82.5 ± 5.7%; P < 0.05) while logEC50 was not different. Endothelial-independent relaxation in response to sodium nitroprusside was not different among groups. Aortic eNOS protein expression was significantly decreased in OC compared with YC ( P < 0.05). PTH treatment restored eNOS expression in OPTH animals ( P < 0.05). These data suggest that PTH may play a role in attenuating age-related impairments in aortic endothelial function. NEW & NOTEWORTHY We have demonstrated that intermittent parathyroid hormone administration can rescue age-related vascular dysfunction by improving endothelial-dependent dilation in the aorta of older rodents. This demonstrates a novel potential benefit of parathyroid hormone administration in aging.

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2

Johnson, Cindi Kalin. "E.J. Curran, M.D., D. Ophth." Documenta Ophthalmologica 89, n.º 1-2 (janeiro de 1995): 59–73. http://dx.doi.org/10.1007/bf01203401.

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Adamyuk, V. "Immunity in trachoma". Kazan medical journal 22, n.º 2 (24 de dezembro de 2020): 245. http://dx.doi.org/10.17816/kazmj52930.

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Sgrosso (according to the ref. In Arch. F. Ophth., 1925) used the Bordet method of deflection of complement in trachoma, and in parallel he put it in the studied RW. The antigen was obtained by strong scraping of the conjunctiva with a sharp spoon, the contents of the follicles were immediately placed in 96 alcohol.

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Adamyuk, V. "Insect larvae in the human eye". Kazan medical journal 22, n.º 2 (24 de dezembro de 2020): 245. http://dx.doi.org/10.17816/kazmj52929.

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While in previous years these larvae were found in the human eye, as a rarity, and were almost exclusively observed in tropical countries, recently, according to Cecchini (ref. In Zentr. F. Ophth., 1925), they began to be observed often and in Europe. In all cases, fly larvae lay in large numbers in the conjunctival sac. After removing them, there was a complete cure of the conjunctivitis that existed in patients.

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Yoshino, Ryo, Yoshinori Tokairin, Mari Kikuchi e Hiroyuki Konno. "Fmoc-OPhth, the reagent of Fmoc protection". Tetrahedron Letters 58, n.º 16 (abril de 2017): 1600–1603. http://dx.doi.org/10.1016/j.tetlet.2017.03.021.

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Hart, Dennis L. "Orthotics and Prosthetics National Office Outcomes Tool (OPOT)". JPO Journal of Prosthetics and Orthotics 11, n.º 4 (1999): 18A. http://dx.doi.org/10.1097/00008526-199910000-00007.

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Buckingham, DA, CR Clark e I. Stewart. "Chelation and Hydrolysis of Orthophosphate Coordinated to Cobalt(III). Reactions of [Co(en)2(O2PO2)] Under Alkaline Conditions". Australian Journal of Chemistry 42, n.º 5 (1989): 709. http://dx.doi.org/10.1071/ch9890709.

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Ring opening and closing under alkaline conditions of the four-membered orthophosphate chelate [Co(en)2(O2PO2)] has been followed by both visible absorption and 31P n.m.r. spectroscopy. The former reaction follows the rate law khyd = k2+kl[OH-] with k2 = 2.2 × 10-5 s-1 and k1 = (1.63 � 0.04)×10-2 mol-1 dm3 s-1, and ring closure the rate law kch = k-2 + k-1 with k-2 = 6×10-4 s-1 for cis -[Co(en)2(OH)(OPO3H)1 and k-1 = 7.5×10-5 s-1 for cis-[Co(en)2(OH)(OPO3)]-, all at 25°C and I = 1.0 mol dm-3 (NaNO3).trans- Monodentate species adopt higher concentrations than cis-monodentate species at equilibrium under all alkaline conditions.

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Lehikoinen, P. K., M. L. Sinnott e T. A. Krenitsky. "Investigation of α-deuterium kinetic isotope effects on the purine nucleoside phosphorylase reaction by the equilibrium-perturbation technique". Biochemical Journal 257, n.º 2 (15 de janeiro de 1989): 355–59. http://dx.doi.org/10.1042/bj2570355.

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1. alpha-Deuterium kinetic isotope effects on the phosphorolysis of inosine catalysed by Escherichia coli purine nucleoside phosphorylase were measured by the equilibrium-perturbation technique, by using the change in absorbance at 250 nm (approx. 20%). 2. Values of 2H(V/K) of 1.13(9) at pH 5.0, 1.10(5) at pH 6.1, 1.09(4) at pH 7.3, 1.08 at pH 8.4 and 1.16(4) at pH 9.4 were obtained. 3. These are compared with literature alpha-deuterium kinetic isotope effects for this and related reactions. 4. The equilibrium constant, defined as [inosine].[H2PO4-]/[hypoxanthine] [alpha-Rib f OPO3H-], is 46 at 25 degrees C. 5. N-3-beta-D-Ribofuranosylhypoxanthine, an impurity in chemically synthesized inosine, is a substrate.

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Yu, Haoran, Joseph Varghese Puthussery, Yixiang Wang e Vishal Verma. "Spatiotemporal variability in the oxidative potential of ambient fine particulate matter in the Midwestern United States". Atmospheric Chemistry and Physics 21, n.º 21 (8 de novembro de 2021): 16363–86. http://dx.doi.org/10.5194/acp-21-16363-2021.

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Abstract. We assessed the oxidative potential (OP) of both water-soluble and methanol-soluble fractions of ambient fine particulate matter (PM2.5) in the Midwestern United States. A large set of PM2.5 samples (N=241) was collected from five sites set up in different environments, i.e., urban, rural, and roadside, in Illinois, Indiana, and Missouri during May 2018–May 2019. Five acellular OP endpoints, including the consumption rate of ascorbic acid and glutathione in a surrogate lung fluid (SLF) (OPAA and OPGSH, respectively), dithiothreitol (DTT) depletion rate (OPDTT), and ⚫OH generation rate in SLF and DTT (OPOH−SLF and OPOH−DTT, respectively), were measured for all PM2.5 samples. PM2.5 mass concentrations in the Midwestern US as obtained from these samples were spatially homogeneously distributed, while most OP endpoints showed significant spatiotemporal heterogeneity. Seasonally, higher activities occurred in summer for most OP endpoints for both water- and methanol-soluble extracts. Spatially, the roadside site showed the highest activities for most OP endpoints in the water-soluble extracts, while only occasional peaks were observed at urban sites in the methanol-soluble OP. Most OP endpoints showed similar spatiotemporal trends between mass- and volume-normalized activities across different sites and seasons. Comparisons between two solvents (i.e., water and methanol) showed that methanol-soluble OP generally had higher activity levels than corresponding water-soluble OP. Site-to-site comparisons of OP showed stronger correlations for methanol-soluble OP compared to water-soluble OP, indicating a better extraction of water-insoluble redox-active compounds from various emission sources into methanol. We found a weak correlation and inconsistent slope values between PM2.5 mass and most OP endpoints. Moreover, the poor to moderate intercorrelations among different OP endpoints indicate different mechanisms of OP represented by these endpoints and thus demonstrate the rationale for analyzing multiple acellular endpoints for a better and more comprehensive assessment of OP.

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Banuselvasaraswathy, B., e Vimalathithan Rathinasabapathy. "Self-heat controlling energy efficient OPOT routing protocol for WBAN". Wireless Networks 26, n.º 5 (14 de março de 2020): 3781–92. http://dx.doi.org/10.1007/s11276-020-02303-5.

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Bartlett, Jimmy D., e Phil Guthrey. "ASSESSMENT OF PHARMACISTSʼ KNOW LEDGE AND EXPERIENCES WITH OPHTH ALMIC DRUGS AND PRODUCTS". Optometry and Vision Science 71, Supplement (dezembro de 1994): 115. http://dx.doi.org/10.1097/00006324-199412001-00234.

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Mirjalili, B. F., A. Bamoniri e M. Rahimi Kazerouni. "One-Pot Synthesis of Benzimidazoles in Water in the Presence of SiO2–OPO3H". Chemistry of Heterocyclic Compounds 50, n.º 1 (22 de março de 2014): 35–40. http://dx.doi.org/10.1007/s10593-014-1445-z.

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13

Akaike, Nagisa, Akiko Yamamuro, Hiroko Suzuki, Kayoko Harasawa, Hirotaka Suzumura e Nariyoshi Endo. "Three Years View on the State of Testing Visual Fields in Dept. Ophth. T.M.C. Hospital." JAPANESE ORTHOPTIC JOURNAL 20 (1992): 144–50. http://dx.doi.org/10.4263/jorthoptic.20.144.

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14

Mirjalili, B. F., A. Bamoniri e M. Rahimi Kazerouni. "ChemInform Abstract: One-Pot Synthesis of Benzimidazoles in Water in the Presence of SiO2-OPO3H." ChemInform 45, n.º 38 (4 de setembro de 2014): no. http://dx.doi.org/10.1002/chin.201438126.

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Terzariol, Mariana, Paula S. Hünning, Gustavo Brambatti, Luciane de Albuquerque, Carolina Neumann e João A. T. Pigatto. "Effects of intracameral brilliant blue on the corneal endothelium of swine: in vitro study". Pesquisa Veterinária Brasileira 36, n.º 8 (agosto de 2016): 775–80. http://dx.doi.org/10.1590/s0100-736x2016000800016.

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Abstract: The aim was to investigate the ultrastructural changes in the corneal endothelium of pigs induced by intracameral 0.05% brilliant blue. Twenty swine corneas were separated into two groups, the right eye bulbs (control group) and the left eye bulbs (experimental group) of the same animal. All the eye bulbs were evaluated with specular microscopy. The cornea of the right eye bulbs was excised and in the left eye bulbs 0.2ml of 0.05% brilliant blue vital dye (OPTH-blue±) was injected into the anterior chamber, where it remained for one minute. Then the anterior chamber was cleaned with a balanced salt solution injection and the cornea was excised too. All the corneas were evaluated by scanning electron microscopy to evaluate the changes on the endothelium caused by the brilliant blue dye. There were no significant differences between the right corneal endothelium cells and the left corneal endothelium cells with scanning electron microscopy after intracameral use of 0.05% brilliant blue dye. The 0.05% brilliant blue dye concentration did not cause deleterious effects for the swine corneal endothelium after intracameral use and can be a choice for safe staining of the anterior capsule of the lens in cataract surgery.

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16

Spracklen, Karl. "Opeth not metal: making sense of the symbolic boundary work in the leisure spaces of musicians and fans". International Journal of the Sociology of Leisure 2, n.º 3 (7 de novembro de 2018): 267–84. http://dx.doi.org/10.1007/s41978-018-00024-w.

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Salehi, Naeimeh, e Bi Bi Fatameh Mirjalili. "Synthesis of highly substituted dihydro-2-oxopyrroles using Fe3O4@nano-cellulose–OPO3H as a novel bio-based magnetic nanocatalyst". RSC Advances 7, n.º 48 (2017): 30303–9. http://dx.doi.org/10.1039/c7ra04101b.

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A green and environmentally friendly approach for the synthesis of dihydro-2-oxopyrrole derivatives was developed using Fe₃O₄@nano-cellulose–OPO₃H as a novel bio-based magnetic nanocatalyst.

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18

Hart, Dennis L. "Orthotics and Prosthetics National Office Outcomes Tool (OPOT): Initial Reliability and Validity Assessment for Lower Extremity Prosthetics". JPO Journal of Prosthetics and Orthotics 11, n.º 4 (1999): 101–11. http://dx.doi.org/10.1097/00008526-199901140-00007.

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Brasch, Nicola E., David A. Buckingham, Jim Simpson e Ian Stewart. "Orthophosphate complexes of cobalt(III). trans-[Co(en)2(OH2)(OPO3H)]ClO4.cntdot.1/2H2O and its properties in aqueous solution". Inorganic Chemistry 29, n.º 3 (fevereiro de 1990): 371–77. http://dx.doi.org/10.1021/ic00328a005.

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Hays, Christopher M. "What is the Place of My Rest? Being Migrant People(s) of the God of All the Earth". Open Theology 7, n.º 1 (1 de janeiro de 2021): 150–68. http://dx.doi.org/10.1515/opth-2020-0154.

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Abstract This article provides a theological reading of Acts 6–7, combining biblical and social-scientific insights to support constructive Christian engagement with the phenomena of twenty-first century migration. It responds broadly to US-American migratory phenomena, while drawing on insights from the Bible, migration studies, and the author’s own work with Colombian victims of forced migration. The article begins with an exegetical examination of the dispute between Hebrews and Hellenists in Acts 6 and Stephen’s speech in Acts 7, arguing that migratory issues underlie both the conflicts in these texts and the theological arguments Stephen adduces in his own defense. These biblical-theological reflections are then supplemented with an introduction to two social-scientific concepts that have been influential in migration studies, specifically, the notions of identity hybridity and migrant integration (as opposed to assimilation). The article demonstrates how the book of Acts reflects the benefits of healthy forms of identity hybridity and migrant integration and commends similar approaches for contemporary migrants and Christian communities in the Americas (both the United States and Colombia).

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Hatzaw, Ciin Sian Siam. "Reading Esther as a Postcolonial Feminist Icon for Asian Women in Diaspora". Open Theology 7, n.º 1 (1 de janeiro de 2021): 001–34. http://dx.doi.org/10.1515/opth-2020-0144.

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Abstract The book of Esther has been the subject of a wealth of scholarship which has, at times, presented Esther’s character as antifeminist. Through the framework of postcolonial and feminist theory, this article interprets Esther in light of her marginalised identity. Her position as a Jewish woman in diaspora who must hide her ethnicity and assimilate into Persian culture reveals parallels to contemporary Asian women in Western diaspora, due to perpetuated stereotypes of passiveness and submission, and the model minority myth associated with Asian immigration. Esther’s sexualisation reveals further parallels to the fetishisation and sexual exploitation of Asian women. If we read the text in light of her marginalisation, we can highlight the racial and gendered oppression within the existing power structures, as well as the levels of privilege at work within the character dynamics. Esther serves as an example of the potential that lies in recognising positions of privilege, the implications of identity, and understanding different forms of resistance in order to form a liberative theology. This article outlines the position of Asian women and their proximity to whiteness in relation to other BIPOC (black, indigenous, and people of colour) communities, revealing unexpected connections to Esther’s character. By situating Esther within intersectional and interdisciplinary theory, her status as a postcolonial feminist icon emerges. Through her story, Asian women in diaspora may find their experiences reflected in the journey to liberation.

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Louchakova-Schwartz, Olga. "Religious Experience and Description: Introduction to the Topical Issue". Open Theology 6, n.º 1 (24 de dezembro de 2020): 711–19. http://dx.doi.org/10.1515/opth-2020-0142.

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Feise-Mahnkopp, Patricia. "Transliminality: Comparing Mystical and Psychotic Experiences on Psycho-Phenomenological Grounds". Open Theology 6, n.º 1 (23 de dezembro de 2020): 720–38. http://dx.doi.org/10.1515/opth-2020-0140.

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AbstractOn a phenomenal level, no differences between the mystical and the initial sequence of psychotic experience are to be found. Both are characterized by transliminality (i.e., an experience of consciousness transcending both the psychophysical and the rational realms). However, the situation is different if we integrate psychodynamic implications before and after those experiences into the comparison. One difference on this level is that the mystical experience (if it meets sufficient ego stability) primarily offers personality-strengthening potential. In contrast, transliminality, which occurs in the course of psychotic experience (if it encounters insufficient ego-stability or a pronounced vulnerability), primarily offers personality-weakening potential. However, if the therapeutic process succeeds in setting ego-stabilizing impulses (or eliminating thought and affect disorders which are typical for psychoses of the schizophrenic spectrum), a conscious incorporation of the transliminal experience into the further therapeutic process proves to be helpful, too. The essential philosophical and therapeutic significance of the connections analyzed here are reflected on with the help of philosophical and psycho(patho)logical phenomenology, in particular with the writings of Husserl’s and Pfänder’s pupil Gerda Walther, combined with current theorems of responsive phenomenology. Walther’s insights into the (dys-)functionalities of ego-center (“Ichzentrum”), self (“Einbettung des Ichzentrums”), and basic essence (“Grundwesen”) in mystical and psychotic experience, with respect to their (meta-)transcendental relationship with divine essence (“göttlicher Wesensgrund”) provoke further research questions on the constitutive and therapeutic implications of transliminality in the context of mystical and psychotic experience.

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Stepanenko, Walter Scott. "Ecclesial Belonging in a World of Pure Experience: William James, W. E. B. Du Bois, and Religious Rationality in Crisis". Open Theology 7, n.º 1 (1 de janeiro de 2021): 111–28. http://dx.doi.org/10.1515/opth-2020-0152.

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Abstract The global COVID-19 pandemic has spotlighted several instances of churches violating state issued and scientifically recommended guidelines designed to keep populations healthy and to prevent the further spread of the disease. While these instances are minority responses to these orders, they nonetheless raise questions about the rationality of ecclesial belonging in response to the COVID-19 pandemic. In this article, I draw on the work of William James and W. E. B. Du Bois to articulate a conception of ecclesial belonging as a social epistemological process engaging a complex, fluid multiplicity of knowers of various scales. I argue that, in this view, ecclesial rationality involves the construction of a concatenation of internal and external practices individual believers and groups can traverse so long as they consistently satisfy a plurality of desiderata. I suggest that what is irrational about religious-based defiance of COVID-19 guidelines is the church-sanctioned severance of internal from external practices. I suggest that this behavior is supported by a failure to grasp the demands of ecclesial rationality rather than embrace them, and that this conception of rationality may have been eroded by the value-neutral skepticism of secular rationality.

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Peters, Janelle. "Judith and the Elders of 1 Clement". Open Theology 7, n.º 1 (1 de janeiro de 2021): 60–68. http://dx.doi.org/10.1515/opth-2020-0145.

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Abstract While Judith was used with Esther and other books with female protagonists to promote the reign of Queen Shelamzion Alexandra and the activities of female Pharisees, as Tal Ilan has argued, the role of Judith in the historical examples of 1 Clement presents Judith as needing to seek the permission of the elders of her besieged city in order to go to the enemy camp and behead Holofernes. This article argues that such an interpretive move preserves the authority of Judith in Hasmonean and Pharisaic interpretations.

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Wood, Sorrel. "Writing Esther: How do Writing, Power and Gender Intersect in the Megillah and its Literary Afterlife?" Open Theology 7, n.º 1 (1 de janeiro de 2021): 35–59. http://dx.doi.org/10.1515/opth-2020-0146.

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Abstract There are two instances in the entire Hebrew Bible in which women feature as the to write. “One is Esther (Esther 9:29) and the other is:” כתב subject of the verb Jezebel (1 Kgs 21:8). This paper takes this fact as a starting point from which to illuminate the narrative and thematic junctures of writing, power and gender in Esther and its literary afterlife. It utilizes the hermeneutical framework of feminist literary theory, as well as drawing upon narratology and linguistic theory related to gender and power, and textual theory related to metatextuality and intertextuality, in order to explore the ways in which the narrator, the canonization process and the reception history of the text have functioned to constrain and restrain Esther’s authorial identity and status, and conversely the places and spaces where it has been developed and emphasised. Key areas of exploration include the writing culture of the Late Persian and Early Hellenistic periods, creative rewritings of Esther in the Targums and in Rabbinic Haggadah, and a consideration of the implications of the fact that Esther and Jezebel are the only explicitly identified female writers in the Hebrew Bible (Esther. (9:29, 1 Kings 21:8–9)).

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Barber, Michael D. "The Twin Crises of Covid-19 and Racism: Pragmatic Mastery, Theory, Religion, and Ethics". Open Theology 7, n.º 1 (1 de janeiro de 2021): 69–82. http://dx.doi.org/10.1515/opth-2020-0147.

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Abstract In 2020, two crises emerged into prominence in the United States and other parts of the world: (1) the flourishing of the COVID-19 virus, in which the polarization and relativization of knowledge have hobbled efforts to prevent pandemic spread, and (2) the killing of George Floyd which has stirred worldwide protests against centuries of racial oppression and unbared an underlying racist ideology about the seemingly lesser value of Black people. It might seem that both these crises are unrelated, but this article argues that both crises are rooted in a common phenomenon, the surge of the pursuit of everyday pragmatic mastery beyond its legitimate boundary. This pursuit of mastery has instrumentalized structures of discourse, thereby undermining Alfred Schutz’s paradigm of the well-informed citizen seeking to understand dispassionately imposed relevances and the non-pragmatic provinces of meaning that might have restrained the pursuit of such mastery, such as the provinces of theoretical science and religious experience. As regards racism, the pursuance of such mastery results in transgressing and eliminating through violence the ethical boundaries the Levinasian other prescribes. These twin crises are not disparate happenings occurring now to remedy the tedium of the pandemic, but are bound together at the hip.

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Jonbäck, Francis. "The Sceptical Response to the Existential Problem of Systemic Suffering". Open Theology 7, n.º 1 (1 de janeiro de 2021): 102–10. http://dx.doi.org/10.1515/opth-2020-0151.

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Abstract Recently, Yujin Nagasawa has argued that “systemic suffering” – suffering inherent in the evolutionary process – poses a problem for existentially optimistic theists and atheists who think that the world is overall good and therefore are happy and thankful to be alive in it. In short, he shows that it is difficult to consistently believe that the world is overall good when also recognising the existence of systemic suffering. In this article, I evaluate a sceptical response to the problem. The idea behind the response is a sort of scepticism according to which we do not know whether our knowledge about the realm of values is representative. I argue that the response fails, but that theism in conjunction with such scepticism succeeds. Atheism in conjunction with such scepticism, on the other hand, does not. I also argue that atheists can at least consistently hope that the world is overall good, despite systemic suffering. Finally, I answer objections and conclude.

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Attfield, Robin. "Reasons for Resisting Darwinism, and Why They Should Not Be Credited". Open Theology 7, n.º 1 (1 de janeiro de 2021): 129–39. http://dx.doi.org/10.1515/opth-2020-0153.

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Abstract Plantinga argues that Darwinism implies that we cannot help adopting our apparently reflective beliefs, and that this is a reason for rejecting Darwinism. I argue that similar arguments apparently apply to the beliefs crucial to deliberation, meaningful work, meaningful relationships, meaningful communication and creativity. But these arguments apply to deterministic versions of Darwinism only. Cogent non-deterministic versions have been propounded by Popper, Rose, Lewontin, Ward and Miller (those of Ward and Miller being theistic versions). These versions are presented, as is Midgley’s account of how evolution has endowed us with a mix of desires that prepare the way for choice. Plantinga-type arguments pose no problem for such non-deterministic Darwinisms.

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Oberg, Andrew. "Enervating the Divine: Seeking New Intuitions about God from a Time of Pandemic". Open Theology 7, n.º 1 (1 de janeiro de 2021): 140–49. http://dx.doi.org/10.1515/opth-2020-0149.

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Abstract The COVID-19 pandemic has upended our planet in ways that could not have been foreseen. Yet even as the world has shifted, the “worlds” of our conceptual habitations have not, and this is particularly the case with regards to religious beliefs. It is from within this context that the present study seeks clarity. Beginning at the beginning, the paper sets out from a re-examination of the foundational creation myth of Western societies, and argues that a more careful reading of the actual presentation of that account, along with some situational explanations, results in an understanding of divinity that stresses neither omnipotence nor omniscience. The article then transitions to the importance of the notional in grounding and generating social behaviors, employing phenomenological and psychological research and analytical methods. Intuitions are seen to be central in the personally based methodology undertaken, and the conceptual–perceptional brace of the notion/event is offered as a theoretical construct. Finally, an attempt at application is made through a return to the earlier explication of a reduced idea of divinity, and subtle gestures at possibly resulting ethical calls are given. Although the virus has taken charge of our lives, and although even God/“God” might not be in absolute control, the “world” is yet ours to (re)make.

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Csáji, László Koppány. "Contemporary Visions of Heaven and Hell by a Transylvanian Folk Prophet, Founder of the Charismatic Christian Movement The Lights". Open Theology 8, n.º 1 (1 de janeiro de 2022): 372–90. http://dx.doi.org/10.1515/opth-2022-0214.

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Abstract I conducted anthropological fieldwork (2010–2018) in a charismatic Christian new religious movement the Lights founded by a Transylvanian contemporary folk prophet in 2008. The new religious movement (NRM) has local hubs in North Serbia, Romania, and Hungary. After offering insight into the techniques of how the prophet receives his visions of heaven and hell (as answers to the existential dilemmas of death and the afterlife), I analyse the role and reception of these visionary journeys. I combine interpretive anthropology with the genealogical way of discourse analysis introduced by Michel Foucault. I conceive of complex roles for the narratives about the prophet’s visionary journeys and his theory of reincarnation. These narratives attract people who encounter the prophet and inspire them to participate in the NRM’s religious events. The group wanted to legitimate the prophet with the visions’ moderate style and the relative correspondence with the Bible. Nevertheless, the prophet and the group recognized the divisive nature of these narratives. They found that they could manage their evangelization by creating graduated access to information to avoid preconception judgements. Between 2012 and 2014, the core group of this NRM (lights and the prophet) worked out a multi-level discourse space in the group: a gradation where access to knowledge is based on status. I called this balanced and long-term initiation process the system of threshold narratives.

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Caputo, John D. "Thinking with Faith, Thinking as Faith: What Comes After Onto-theo-logy?" Open Theology 8, n.º 1 (1 de janeiro de 2022): 237–47. http://dx.doi.org/10.1515/opth-2022-0204.

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Abstract Despite Heidegger’s constant claims to the contrary, thinking is not opposed to faith. Indeed, against his own intentions, Heidegger’s critique of onto-theo-logy, which breaks the grip of modernity, issues in a faith more radically conceived. This faith is the thinking, this thinking is the faith that becomes possible in the post-secular space which Heidegger’s critique of modernity opens. Although the great medieval theologians like Augustine and Aquinas are not onto-theo-logians in a strict sense, they, along with the whole history of metaphysics, fall under its wider sense of any centered and foundational discourse. But any discourse that eludes onto-theo-logy in the wider sense finds itself embracing a faith, not reducible to belief, where thinking is a form of faith and faith is a form of thinking. Derrida’s “Circumfession,” a paradigmatic post-ontotheological discourse, is a work of prayer and a confession of faith in the open-endedness of the event, an un-programmable future (à venir). This text communicates with Heidegger thinking the “open,” the “promise” of language, of the Zukunft embedded in the Herkunft, constituting the “piety of thinking.”

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Campbell, Emily B. "Contesting Deaths’ Despair: Local Public Religion, Radical Welcome and Community Health in the Overdose Crisis, Massachusetts, USA". Open Theology 8, n.º 1 (1 de janeiro de 2022): 248–60. http://dx.doi.org/10.1515/opth-2022-0206.

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Abstract In the United States, the first decades of the twenty-first century have been marked by a worsening fatal drug overdose epidemic leading life expectancy to decline for the first time in a century. Often termed deaths of despair, this development is attributed to declines in civic life, including lessening religious participation, wrought by long-term deindustrialization. Despite this, civil society has responded by contesting despair and the conditions hastening fatal overdose trends. This article examines faith-based community responses to the American overdose crisis through an extended case study of a church-led campaign in Massachusetts. In the summer of 2017, the state of Massachusetts released its fatal overdose numbers to the public: 2,069 people died of fatal overdose in 2016. In response, Trinity Church of Wrentham, Massachusetts, launched the #2069 campaign resulting in over 2,000 billboards and lawn signs emblazoned with #2069 displayed across the state. The memorial project fostered conversation, but also forged new community active in its work of social support, public health outreach and nonpartisan political engagement. The article considers the role of faith-based public health efforts and the potential for further interfaith and interracial collaboration on public health issues and the role of public religion in contesting conditions of despair.

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Verde, Danilo. "From Healing to Wounding: The Psalms of Communal Lament and the Shaping of Yehud’s Cultural Trauma". Open Theology 8, n.º 1 (1 de janeiro de 2022): 345–61. http://dx.doi.org/10.1515/opth-2022-0208.

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Abstract Biblical trauma studies strongly emphasize that texts and traditions that eventually formed the Hebrew Bible helped both the authors and the (former) “readers” to cope with catastrophic events. This approach, however, leads to side-lining other functions of biblical texts, for instance the extent to which biblical texts were used and transmitted not only to “heal” but also to “wound” the collectivity, namely to shape the collective identity of ancient Israel and early Judaism as profoundly damaged. The perspective of cultural trauma studies may help us to go beyond the “healing hermeneutics.” The present article aims to understand how the psalms of communal lament in Books II and III of the Psalter contributed to make the collective trauma of the Babylonian attack become Yehud’s cultural trauma during the Persian period. It suggests that by building and transmitting a coherent metanarrative of the catastrophe and through the communal laments’ dramatic images and metaphors, the redactors of these portions of the Psalter made sure that during the Persian period the people of Israel in the province of Yehud would be wounded by their ancestors’ pain.

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Arani, Hamidreza Mahboobi. "The Dragon on the Path and the Emerald of Love: A Nietzschean reading of Rūmī’s concept of love". Open Theology 8, n.º 1 (1 de janeiro de 2022): 391–409. http://dx.doi.org/10.1515/opth-2022-0215.

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Abstract Facing suffering and death, or what is known as human fragility, does not seem all that difficult and challenging in the presence of a morally responsible God or the primordial source of all existence. However, if our theodicy does not allow for the existence of such a God or primordial source, as in Ashʿarite theology or Schopenhauer’s philosophy, then the encounter with human fragility necessitates a more sophisticated explanation. Schopenhauer, by rejecting the loving Christian God, adopts the Buddhist solution to death which, he claims, has been maintained in Sufism. While recognizing Schopenhauer’s metaphysics, Nietzsche disagrees with his moral approach and attempts to address human vulnerability from an aesthetic standpoint. In this article, I argue that Rūmī, following Ashʿarite theodicy, attempts to transcend the moral position of theologians with his concept of love and, instead of appealing to the dominant asceticism of fear and terror, confronts human fragility through the framework of his mysticism of love. The article then makes an effort to provide a reasonable interpretation of this mysticism in light of Nietzsche’s aesthetic metaphysics.

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Langby, Lina. "Process-Panentheism and the “Only Way” Argument". Open Theology 8, n.º 1 (1 de janeiro de 2022): 261–75. http://dx.doi.org/10.1515/opth-2022-0203.

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Abstract Given panentheism, when trying to offer a plausible solution to the problem of evil, what is the most promising way forward? In this article, I argue that a panentheist who wants to answer the problem of evil by using the “only way” argument should embrace the metaphysics of process theism. In other words, she ought to be a process-panentheist. Process theism is a version of panentheism, while panentheism generally need not to imply process theism. I shall use the terms “process-panentheist” and “non-process-panentheist” to differentiate adherents of these two forms of panentheism. I examine the “only way” argument as a possible theodicy for panentheists and conclude that it is only a convincing theodicy for the panentheist if (i) she is a process-panentheist, or (ii) she thinks this is the best possible world. If she is a non-process-panentheist or does not think this is the best possible world, the “only way” approach fails to be a coherent theodicy.

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Akbar, Ali. "A Historical-Contextualist Approach to the Joseph Chapter of the Qur’an". Open Theology 8, n.º 1 (1 de janeiro de 2022): 331–44. http://dx.doi.org/10.1515/opth-2022-0213.

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Abstract This article applies a historical-contextualist approach to analyzing the Joseph sūra of the Qur’an. It first explores the theoretical framework of this study and introduces the historical-contextualist methodology employed and then provides a brief explanation of the Qur’anic account of the story of Joseph. The Joseph sūra is analyzed in light of the context of its revelation and the use it makes of fundamental Qur’anic teachings. This article demonstrates that the revelation of the sūra of Joseph was closely related to the sociopolitical context in which Muhammad and the Muslims lived, and that the sūra highlights several fundamental theological teachings of the Qur’an, including God’s unity and omnipotence, revelation and prophethood, and the afterlife, all themes emphasized in earliest sūras of the Qur’an including those revealed before the Joseph sūra.

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Rolfsen, Theodor Sandal. "Is Finitude Original? A Rereading of “Violence and Metaphysics”". Open Theology 8, n.º 1 (1 de janeiro de 2022): 173–90. http://dx.doi.org/10.1515/opth-2022-0200.

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Abstract This article seeks to challenge what may seem to be an obvious assertion: that finitude is original in the sense that it must be presupposed that any possible meaning can only be thought beginning from this finitude. I do this through a rereading of Derrida’s epochal essay “Violence and Metaphysics,” which perhaps is the most decisive interpretation of the philosophy of Emmanuel Levinas. In the essay, Derrida demonstrates how Levinas is forced to betray his own intentions in his attempt to describe the Other as transcendent. By making use of a newly published lecture series, Derrida held at the same time as writing the essay, I show how Derrida’s reading of Levinas is intimately tied to his interpretation of Heidegger’s critique of the metaphysics of presence, and how both Levinas and Derrida end up in the paradox I call “original finitude.” I then show how new commentary literature on Levinas’ analysis of enjoyment gives us an alternative to Derrida’s notion of original finitude. I do not propose that this alternative overcomes Derrida’s problematic, but rather that it gives another option of how to relate to that which escapes the grasp of philosophy. The key difference will be whether transcendence is conceived as a failure of philosophy or its excess.

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Hikota, Riyako Cecilia. "The Christological Perichōrēsis and Dance". Open Theology 8, n.º 1 (1 de janeiro de 2022): 191–204. http://dx.doi.org/10.1515/opth-2022-0202.

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Abstract In order to take the physical and incorporeal dimension of dance seriously in the context of Christian theology, we propose that it should be the neglected Christological Perichōrēsis (as well as concepts and ideas surrounding it) rather than the Trinitarian Perichōrēsis that is historically and traditionally relevant as a source of a dialogue between Christian theology and dance. First, we propose that the guiding metaphor should be Christ as dancer, historical examples of which already exist unlike with the notion of the Trinity as dance. Then, we look at St Maximus the Confessor’s Christocentric cosmology. With the human being understood as a “microcosm” of body–soul(spirit) unity placed at the center of the entire creation, his Christocentric cosmology could be a potential source for enhancing a dialogue between Christian theology and dance, while helping us overcome the dualistic separation between the body and the spirit and consequently between nature and culture.

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Sariyar, Murat. "Death from the Perspective of Luhmann’s System Theory". Open Theology 8, n.º 1 (1 de janeiro de 2022): 205–20. http://dx.doi.org/10.1515/opth-2022-0196.

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Abstract The aim of this article is to address the topic of death from a Luhmannian perspective. First, the article will introduce the general theory of Luhmann to provide a background for the way he is tackling sociological and philosophical problems and then will describe its application to religion and deduce various implications for the topic of death. For the discussion of death, we will refer to some of Hegel’s insights, as they motivated central parts of Luhmann’s theory, though he replaced the Hegelian notions with system theoretical ones. Even if it might seem like a further abstraction and mechanization, we assume that it significantly facilitates the combination of outside and inside perspectives on death. In contrast to philosophical existentialism, the system-oriented approach of Luhmann does not emphasize the situated character of human reason and its gaining authenticity by facing death and finitude. Instead, it points to the entanglement of society and consciousness, focusing on the former while providing hints to the otherness of consciousness. Here, authenticity is not achieved by writing about existential topics, but rather through some sort of parallax view.

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Davoudi, Nilou. "Remember Death: An Examination of Death, Mourning, and Death Anxiety Within Islam". Open Theology 8, n.º 1 (1 de janeiro de 2022): 221–36. http://dx.doi.org/10.1515/opth-2022-0205.

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Abstract Scholarship and research in the field of thanatology require creative responses to address contemporary concerns regarding how people – individually and collectively – make sense of events and experiences associated with death and dying. This present study focuses on the broader Islamic traditions of the experience of death and the afterlife and provides a conceptual overview of the practices of mourning and memoria. This overview offers an exploration of considerations for the well-being of the deceased, interactions between the living and the dead, as well as how dreams act as conduits between the seen and unseen worlds. Additionally, this study draws from the narratives contained within the fortieth and final book of the eleventh-century Persian Muslim philosopher and jurist, Abū Ḥāmid al-Ghazālī’s epic, titled The Remembrance of Death and the Afterlife, to address and juxtaposition Muslim conceptions pertaining to death and the afterlife with death anxiety research not currently articulated within the wider Islamic scholarship. Through the exploration of Islamic traditions and the contribution of al-Ghazālī’s citations within The Remembrance, this work will demonstrate how broader reflections on recognising the inevitability of death and the importance of relinquishing earthly attachments posit a creative response to contemporary death anxiety research. Bearing in mind the commonly studied tenets within the wider corpus of al-Ghazālī’s impressive epic, The Revival of the Religious Sciences, it is the literature presented here which warrants full consideration for creative responses to the discussion on death that may consequently be of pastoral significance and provide techniques for lessening death anxiety.

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Yli-Karjanmaa, Sami, e Elisa Uusimäki. "Good Life, Brave Death, and Earned Immortality: Features of a Neglected Ancient Virtue Discourse". Open Theology 8, n.º 1 (1 de janeiro de 2022): 297–314. http://dx.doi.org/10.1515/opth-2022-0207.

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Abstract This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argue that the discussion on virtues – ideal human qualities and ways of living – in the Apocrypha has three thematic foci: (1) training, (2) courage, and (3) suffering and its postmortem rewards. Virtue prepares one to live well, encounter grave difficulties and even death with courage, and, finally, earn eternal life. We argue that it is implicit that virtuous Jews surpass, in ways that differ depending on the text, their more-or-less openly Greek antagonists who fail the virtue ideals that they would culturally be expected to uphold. Through their words and deeds, the exemplary Jews demonstrate that true virtue comes from a steadfast commitment to the Jewish tradition and the Mosaic law. Being a good Jew involves training that manifests itself in various desirable traits, but it also means acknowledging the divinity of the Jewish law as the basis of both the good life and the postmortem consequences of virtue.

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Welch, Shawn. "A Pragmatic Piety: Experience, Uncertainty, and Action in Charles G. Finney’s Evangelical Revivalism". Open Theology 8, n.º 1 (1 de janeiro de 2022): 284–96. http://dx.doi.org/10.1515/opth-2022-0210.

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Abstract This article focuses on the evangelical theology and revival practice of Charles Grandison Finney, popular in his time yet critically under-explored in American philosophy, specifically regarding his role in the emergence of American pragmatism. Spearheaded by American philosophers like Charles Sanders Peirce and William James, pragmatism argues that the significance of abstract concepts lies in their practical consequences in lived experience, as opposed to their internal logic or conformity to intellectual traditions. Whereas this philosophical method is often seen as predominantly secular in its origins, this article approaches pragmatic thinking and practice from the point of view of the spiritual conversion strategies of Charles Finney and antebellum evangelical culture more broadly. I expand on what Leonard I. Sweet has called Finney’s “pragmatic philosophy of revivalism,” addressing his theology and revival practice to disclose its latent pragmatic tendencies and those within antebellum evangelical culture. I argue that by looking at Finney as an early practitioner of this method, we must reappraise his and evangelicalism’s role in the emergence of philosophical pragmatism, challenge its putative secularity, and – as Charles Taylor has recently demonstrated – reassess what academic disciplines mean when they cite the presumed distinction between the religious and the secular.

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Hartin, Cole William. "God and the Goodness of Death: A Theological Minority Report". Open Theology 8, n.º 1 (1 de janeiro de 2022): 276–83. http://dx.doi.org/10.1515/opth-2022-0209.

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Abstract This article offers a critical re-evaluation of the role of death in Christian theology, especially as it is viewed in light of the incarnation. It situates the problem of death as an extension of the problem of evil and analyses the classical responses to this problem in the Western Christian tradition. From here, it brings in the theological “minority report” on the role of death that runs through the Western tradition, ultimately using it as a springboard for a constructive repositioning of death as a potential locus of encountering the benevolence of God in Christ.

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Niezgoda, Tomasz. "Revelation and Philosophy in the Thought of Eric Voegelin". Open Theology 8, n.º 1 (1 de janeiro de 2022): 153–72. http://dx.doi.org/10.1515/opth-2022-0199.

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Abstract The difference between revelation and natural reason seems to be as obvious as it is indestructible. Despite this conventional view, Eric Voegelin claims that this difference must be “swept aside” and “cleared away” as it obscures the sphere of original meaning and manifestation and posits the divine as an object. According to Voegelin, through recourse to the ancient philosophers Plato and Aristotle, we can discover that there is no natural reason at all but instead: “reason is firmly rooted in revelation.” Obviously, this requires a reinterpretation of revelation. It can neither be equated with the content of the Holy Scripture nor should it be confined to the manifestation of God in Jesus Christ. Rather, claims Voegelin, we ought to think of it as a primordial attraction, a movement drawing into the search for truth and the ground of reality. Such an approach may raise objections and provoke accusations of either subordinating philosophy to theology or misusing the language. As I attempt to show in the article at hand, Voegelin insists on revelation because it designates the original manifestation of the ground, and both faith and philosophical elucidation are two modes of responding to this appearing.

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Nicholson, Sarah, e Zanne Domoney-Lyttle. "Women and Gender in the Bible and the Biblical World II: Editorial Introduction". Open Theology 7, n.º 1 (1 de janeiro de 2021): 670–74. http://dx.doi.org/10.1515/opth-2020-0188.

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Ho, Shirley S. "Making Wise the Stranger: Sapiential Hospitality in Proverbs 1–9". Open Theology 7, n.º 1 (1 de janeiro de 2021): 611–25. http://dx.doi.org/10.1515/opth-2020-0183.

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Abstract Jayme Reaves uses Genesis 19:1–14; Joshua 2:1–22; Judges 19:14–27; and the cities of refuge texts in Deuteronomy 4:41–3 and 19:1–10 as biblical sources to conceptualize a so-called “protective hospitality.” This article utilizes the book of Proverbs to argue that it reflects the same protective motivations regarding hospitality, with a sapiential twist. Specifically, Proverbs 1–9 depicts two forms of hospitality: sapiential hospitality and pseudo hospitality. Sapiential hospitality protects the stranger from fraudulent hospitality. It is a form of absolute hospitality, meant to avert strangers from falling into the trap of false hospitality offered by organized crime syndicates. Although Lady Wisdom is vulnerable to attack from villainous strangers, she is also resilient enough to make strangers wise and thrive.

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De Cock, Miriam. "Editor’s Introduction to the Topical Issue “Reception of the Biblical and Patristic Heritage: Case Studies and Reflections on Theory and Method”". Open Theology 7, n.º 1 (1 de janeiro de 2021): 626–30. http://dx.doi.org/10.1515/opth-2020-0186.

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Casteel, Amy. "Setting a New Course? A Practical Discussion about Migration and the Bible". Open Theology 7, n.º 1 (1 de janeiro de 2021): 590–604. http://dx.doi.org/10.1515/opth-2020-0182.

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Abstract That stories of migration are found in the Bible is not a debate, although the meaning to be taken from the presence of such stories is ambiguous. Notably, the writing of recent theologians on migration emphasizes response to migration, rather than the experience of migration. An analysis of six articles spanning two decades shows three overlapping themes in these writings: the identity of “stranger,” the responsibility of help, and hospitality. These themes are linked especially to a parable (Luke 10:25–37) and to a story of judgment (Matthew 25:31–46). In this article, scholarly interpretations of these themes are brought into conversation with interviews with adolescents who have migrated to Europe. The three themes are explored not in search of a normative biblical response to migrants, but considered in light of the lived religious experiences of adolescents who have migrated.

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Pålsson, Katarina. "Reception through Polemics: The Internalization of Theological Otherness in Jerome’s Heresiology". Open Theology 7, n.º 1 (1 de janeiro de 2021): 574–89. http://dx.doi.org/10.1515/opth-2020-0172.

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Abstract Early Christian heresiology is, like polemics in general, a genre that has commonly been negatively perceived in scholarship. There is an idea of heresiological texts as not only historically unreliable, but also unproductive, in contrast to the creative thinking that can be found in theological treatises. Considering the understanding of heresiology as reactive and exclusive, it is not surprising that heresiological works have seldom been examined in reception studies. The present article wants to challenge the idea of heresiological work as merely rejecting heresies in the defence of a pre-existing orthodoxy, by applying a dialogical reading to the work Adversus Iovinianum by Jerome of Stridon, a treatise in which he defended the superiority of virginity over marriage against Jovinian’s idea of the equality of all the baptized. Building on the understanding of dialogue expressed by Mikhail Bakhtin, as well as his concept of hybridity, the article analyses how Jerome, instead of simply rejecting core elements of Jovinian’s ideas, such as the goodness of marriage and the natural condition of human beings, rather reappropriates them and integrates them into his making of orthodoxy. The result is a hybrid construction in which anti-ascetic arguments are integrated in a rhetoric of asceticism.

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