Статті в журналах: "Theodor Beza"

1

Brice, Derek C. "Theodore Beza." Expository Times 104, no. 2 (November 1992): 35–38. http://dx.doi.org/10.1177/001452469210400202.

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2

Maag, Karin. "Theodore Beza." Expository Times 126, no. 6 (November 4, 2014): 261–69. http://dx.doi.org/10.1177/0014524614556714.

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3

Brooks, Peter Newman. "Book Reviews : Theodore Beza." Expository Times 115, no. 5 (February 2004): 172. http://dx.doi.org/10.1177/001452460411500513.

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4

Letham, Robert. "Theodore Beza: A Reassessment." Scottish Journal of Theology 40, no. 1 (February 1987): 25–40. http://dx.doi.org/10.1017/s0036930600017300.

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The claim in recent years of a radical disjunction between the theologies of Calvin and the Calvinists has frequently come to focus on the seminal influence of Calvin's successor at Geneva, Theodore Beza. Scholars who have suggested Beza as the main culprit behind an increasing trend in sixteenth century Reformed theology to a rationalistic, scholastic, predestinarian rigidity include Ernst Bizer, Walter Kickel, Basil Hall, Brian G. Armstrong, Johannes Dantine, Edward A. Dowey Jun., John W. Beardslee III, and R. T. Kendall. Indeed, in order to appreciate Beza's significance we are compelled to see him in comparison with his great predecessor.

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5

Kim, Si Hun. "Theologie und Prädestinationslehre von Beza: Christozentrische Heilungslehre und Ekklesiologie." Studies in Systematic Theology 24 (June 30, 2016): 36–64. http://dx.doi.org/10.24827/sst.24.1.2.

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6

Pettegree, Andrew, Alain Dufour, Beatrice Nicollier, and Reinhard Bodenmann. "Correspondence de Theodore de Beze." Sixteenth Century Journal 29, no. 3 (1998): 848. http://dx.doi.org/10.2307/2543723.

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7

Higman, F. "Theodore de Beze: Poete et Theologien." French Studies 62, no. 1 (January 1, 2008): 71–72. http://dx.doi.org/10.1093/fs/knm270.

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8

Manetsch, Scott M., and Jeffrey Mallinson. "Faith, Reason, and Revelation in Theodore Beza (1519-1605)." Sixteenth Century Journal 36, no. 4 (December 1, 2005): 1196. http://dx.doi.org/10.2307/20477657.

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9

Jinkins, Michael. "Theodore Beza: Continuity and Regression in the Reformed Tradition." Evangelical Quarterly: An International Review of Bible and Theology 64, no. 2 (September 6, 1992): 131–54. http://dx.doi.org/10.1163/27725472-06402003.

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10

van Asselt, Willem J. "Faith, Reason, and Revelation in Theodore Beza (1519–1605)." Ars Disputandi 5, no. 1 (January 2005): 165–66. http://dx.doi.org/10.1080/15665399.2005.10819885.

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11

Harris, Max. ":Theodore Beza: The Man and the Myth." Sixteenth Century Journal 47, no. 4 (December 1, 2016): 1051–52. http://dx.doi.org/10.1086/scj4704131.

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12

Farthing, John L., Theodore de Beze, Hippolyte Aubert, Alain Dufour, Beatrice Nicollier, and Herve Genton. "Correspondance de Theodore de Beze, vol. 21." Sixteenth Century Journal 31, no. 1 (2000): 221. http://dx.doi.org/10.2307/2671329.

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13

Farthing, John L., Theodore de Beze, Alain Dufour, Beatrice Nicollier, and Herve Genton. "Correspondance de Theodore de Beze, 22 (1581)." Sixteenth Century Journal 32, no. 1 (2001): 204. http://dx.doi.org/10.2307/2671437.

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14

François, Wim, and Enrique Eguiarte. "Tomás Stapleton (1535-1598)." Augustinus 55, no. 216 (2010): 129–40. http://dx.doi.org/10.5840/augustinus201055216/21724.

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The article gives a survey of Stapleton’s life and an overview of his biblical commentaries, specially his commentary on Paul’s Epistle to the Romans, in order to gain insight in his view on original sin and concupiscence, against John Calvin and Theodore Beza, and trying to answer the question whether Stapleton aligned himself with Augustinianism or he was promoting a Jesuit theology.

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15

Raitt, Jill. "Probably They are God’s Children: Theodore Beza’s Doctrine Of Baptism." Studies in Church History. Subsidia 8 (1991): 151–70. http://dx.doi.org/10.1017/s0143045900001629.

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The discussion that took place between Theodore Beza and Jacob Andreae during the Colloquy of Montbeliard in 1586 highlights the differences among the French Reformed doctrine, the doctrine derived from the Basle Reformation, and the Lutheran doctrine. It also makes very clear how consistendy the Genevan Reformers related their sacramental theology, their understanding of the work of the Holy Spirit, and their doctrine of predestination.

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16

Raitt, Jill. "Beza, Guide for the Faithful Life." Scottish Journal of Theology 39, no. 1 (February 1986): 83–107. http://dx.doi.org/10.1017/s0036930600044677.

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To date, work on Theodore Beza has dealt with his life, his theology, his biblical works, some aspects of his political activity and treatises, and his contribution to literature. Beza as a pastor, as a shepherd of souls concerned for their growth in Christ, has not yet received attention. But it is through such a study that Beza's character becomes known to us. Beza was not merely a skilled diplomatist, an excellent poet, and a devoted professor of the Genevan Academy. As a theologian he defended Calvin's doctrine, developing it as he thought necessary in response to attack or because of a profound insight into the nature of word and sacrament. But at the root of these activities was Beza's own life of faith nourished by Scripture and the Lord's Supper and shared with his flock and his students through a drama, commentaries and sermons, two manuals of prayer, and letters of spiritual advice or consolation.

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17

Klauber, Martin I., and Scott M. Manetsch. "Theodore Beza and the Quest for Peace in France, 1572-1598." Sixteenth Century Journal 32, no. 4 (2001): 1130. http://dx.doi.org/10.2307/3649006.

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18

Baschera, Luca. ":Our Sovereign Refuge: The Pastoral Theology of Theodore Beza." Sixteenth Century Journal 38, no. 1 (March 1, 2007): 248–49. http://dx.doi.org/10.1086/scj20478321.

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19

Northway, Eric W., Theodore de Beze, Beatrice Nicollier, and Herve Genton. "Correspondance de Theodore de Beze, t. XXIII (1582)." Sixteenth Century Journal 33, no. 3 (2002): 850. http://dx.doi.org/10.2307/4144055.

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20

Engammare, Max. "Calvin: A Prophet without a Prophecy." Church History 67, no. 4 (December 1998): 643–61. http://dx.doi.org/10.2307/3169846.

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Only a few months after Calvin's death, August 1564 to be precise, Theodore Beza composed a preface for the posthumous French edition of Calvin's commentary on the book of Joshua: it took the form of a brief biography of the reformer. Describing the death of Calvin, Beza recalled the sadness that invaded Geneva on the announcement of the death of the prophet of God: “The following night, and the day after as well, there was much weeping in the city. For the body of the city mourned the prophet of the Lord, the poor flock of the Church wept the departure of its faithful shepherd, the school lamented the loss of its true doctor and master, and all in general wept for their true father and consoler, after God.”

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21

Posthumus Meyjes, G. H. M. "Charles Perrot (1541-1608): His Opinion on a Writing of Georg Cassander." Studies in Church History. Subsidia 8 (1991): 221–36. http://dx.doi.org/10.1017/s0143045900001666.

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Charles Perrot, a contemporary and colleague of Theodore Beza, came from a well-known French family belonging to the noblesse de robe. He was born in Paris in 1541, and seems to have spent a number of years as a monk, before joining the Reformation movement. In 1564, at twenty-three years old, he enrolled in the Academy of Geneva. That same year saw him called to the ministry in Moens and Genthoz, not far from Geneva. Having acquired the citizenship of Geneva in 1567, he was appointed minister in this city a year later, a position he was to hold for forty years, until his death in 1608, his delicate health notwithstanding. In addition, he occasionally deputized for Beza as professor at the Academy, where during two periods (1570-2 and 1588–92) he acted as rector.

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22

Summers, Kirk M. "The Theoretical Rationale for the Reformed Consistory: Two Key Works of Theodore Beza." Archiv für Reformationsgeschichte - Archive for Reformation History 105, no. 1 (January 1, 2014): 159–79. http://dx.doi.org/10.14315/arg-2014-0107.

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23

Parnham, David. "Our Sovereign Refuge: The Pastoral Theology of Theodore Beza- by Shawn D. Wright." Journal of Religious History 32, no. 3 (September 2008): 388–89. http://dx.doi.org/10.1111/j.1467-9809.2008.00674_14.x.

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24

White, P. "Representation and Illusion in the Elegies of Theodore de Beze." French Studies 66, no. 1 (December 26, 2011): 1–11. http://dx.doi.org/10.1093/fs/knr207.

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25

BACKUS, IRENA, and AZA GOUDRIAAN. "‘Semipelagianism’: The Origins of the Term and its Passage into the History of Heresy." Journal of Ecclesiastical History 65, no. 1 (December 13, 2013): 25–46. http://dx.doi.org/10.1017/s0022046912000838.

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The term ‘Semipelagianism’ is usually taken to refer to fifth- and sixth-century teachings of Hadrumetum and Massilian monks. The term originated, however, with sixteenth-century Protestants who used it to describe a view of salvation by human effort in combination with grace. Theodore Beza invented the term in about 1556, applying it to the Roman Catholic view of grace and human will. The Lutheran Formula of Concord (1577) used it to designate Lutheran synergists. Initially, therefore, the term referred to contemporaneous teachings. Starting with Nicholas Sanders (1571), however, Roman Catholics introduced a shift of meaning, with fifth-century Massilians becoming the central connotation.

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26

BLOEDOW, TIMOTHY. "PIERRE VIRET: A PASTOR AND ETHICIST FOR THE TWENTY-FIRST CENTURY." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (October 22, 2018): 181–99. http://dx.doi.org/10.35285/ucc4.2.2018.art12.

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Pierre Viret was a Swiss Reformation leader who worked alongside John Calvin, William Farel, and Theodore Beza, but he is less well known in the English-speaking world. Viret brought his distinctive contributions to the Protestant Reformation as a pastor and an ethicist. These contributions in life and doctrine need to be rediscovered for a more robust reformational church today. This article considers Viret’s credentials as a Reformer. It then explores various areas in which Viret applied his distinctively biblical ethic, particularly respecting the role of the magistrate and the relation between church and state. His biblical worldview is comprehensive in breadth and depth. His example is very accessible to Christians wanting to follow in his footsteps.

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27

Harding, Matthew S. "ATONEMENT THEORY REVISITED: CALVIN, BEZA, AND AMYRAUT ON THE EXTENT OF THE ATONEMENT." Perichoresis 11, no. 1 (June 1, 2013): 51–75. http://dx.doi.org/10.2478/perc-2013-0003.

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ABSTRACT Throughout the bulk of the Reformed Tradition’s history within both Europe and the United States, most scholars have dismissed pastor and theologian Moïse Amyraut as a seventeenth century French heretic whose actions and theology led to the demise of the Huguenots in France. However, upon further introspection into Amyraut’s claims as being closer to Calvin (soteriologically) than his Genevan successors, one finds uncanny parallels in the scriptural commentaries and biblical insight into the expiation of Christ between Calvin and Amyraut. By comparing key scriptural passages concerning the atonement, this article demonstrates that Reformed theologian Moïse Amyraut in fact propagated a universal atonement theory which parallels Calvin’s, both men ascribing to biblical faithfulness, a (humanistic) theological method, and similar hermeneutic. As such, both Calvin and Amyraut scripturally contend that God desires and provided the means for the salvation of the whole world. Further, the article demonstrates that Calvin’s successor, Theodore de Beza, could not in fact make the same claims as Amyraut, this article demonstrating that Beza went beyond Calvin’s scriptural approach to Christ’s expiation. Therefore, this article supports a more centrist approach from within and outside the Reformed tradition by demonstrating that Calvin and Amyraut concentrically held to God’s gracious provision in Christ for the saving of the whole world, for those who would believe in Christ for salvation.

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28

Bowman, Glen. "Early Calvinist Resistance Theory: New Perspectives on an Old Label." Journal of Law and Religion 23, no. 1 (2007): 309–19. http://dx.doi.org/10.1017/s074808140000268x.

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In the article The Use of Natural Law in Early Calvinist Resistance Theory, David VanDrunen, Robert B. Strimple Associate Professor of Systematic Theology and Christian Ethics at Westminster Seminary (California), analyzes natural law as it appeared in the writings of several sixteenth—century resistance theorists—John Knox, Christopher Goodman, John Ponet, Theodore Beza, Francois Hotman, and the unknown writer of Vindiciae contra Tyrannos. Van Drunen's article is much needed, since Richard Tuck, in his otherwise astute 1979 study on natural law, does not adequately address Reformation-era developments, focusing instead on Thomas Hobbes, Samuel Pufendorf, and other seventeenth-century theorists. Nevertheless, I take issue with Van Drunen's assertion that these writers were all “committed to the theology of Calvin” and were “early Calvinist resistance theorists.” One could make the case that most of these writers were, but there is one notable exception: English reformer, humanist, bishop, and polemicist John Ponet.

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29

Mentzer, Raymond A. "The Persistence of “Superstition and Idolatry” among Rural French Calvinists." Church History 65, no. 2 (June 1996): 220–33. http://dx.doi.org/10.2307/3170289.

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Within their considerable rhetorical arsenal, perhaps the favorite accusations that sixteenth-century Calvinist Reformers lodged against the medieval church and the pious conduct of its followers were those of “superstition and idolatry.” Prominent leaders such as John Calvin and Theodore Beza, erudite theologians and celebrated preachers, local pastors and village elders alike stood ever ready to apply the designations to a variety of religious convictions and habits that they considered the incorrect belief and inappropriate behavior of the uninformed and vulgar. This Calvinist campaign against the superstitious and idolatrous went well beyond an attack on such unscriptural matters as belief in purgatory, veneration of images and relics, or invocation of the saints. It also manifested a deeply felt animosity toward papal Christianity—a hostility often expressed in dramatic and powerful language. One particularly intense example comes from the southern French town of Marsillargues during the early seventeenth century. When two men, who had converted to Calvinism, reverted to their earlier Catholicism several months later, the local Reformed church condemned them for having returned to their “vomit” and “slime.”

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30

Backus, Irena. "The Church Fathers and the Canonicity of the Apocalypse in the Sixteenth Century: Erasmus, Frans Titelmans, and Theodore Beza." Sixteenth Century Journal 29, no. 3 (1998): 651. http://dx.doi.org/10.2307/2543682.

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31

Deursen, A. Th van. "C. van Sliedregt, Calvijns opvolger Theodorus Beza. Zijn verkiezingsleer en zijn belijdenis van de drieënige God." BMGN - Low Countries Historical Review 113, no. 4 (January 1, 1998): 526. http://dx.doi.org/10.18352/bmgn-lchr.4821.

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32

Raitt, Jill. "Faith, Reason, and Revelation in Theodore Beza (1519–1605). By Jeffrey Mallinson. Oxford Theological Monographs. Oxford: Oxford University Press, 2003. 268 pp. $80.00 cloth." Church History 73, no. 4 (December 2004): 857–58. http://dx.doi.org/10.1017/s0009640700073248.

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33

CHILTON, P. "Review. Pseaumes mis en vers francais (1551-1562), accompagnes de la version en prose de Lois Bude. Beze, Theodore de." French Studies 40, no. 4 (October 1, 1986): 450. http://dx.doi.org/10.1093/fs/40.4.450.

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34

Armstrong, Brian G., and Philip C. Holtrop. "The Bolsec Controversy on Predestination, from 1551 to 1555: The Statements of Jerome Bolsec, and the Responses of John Calvin, Theodore Beza, and other Reformed Theologians." Sixteenth Century Journal 25, no. 3 (1994): 747. http://dx.doi.org/10.2307/2542700.

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35

HELM, PAUL. "Faith, reason, and revelation in Theodore Beza (1519–1605). By Jeffrey Mallinson. (Oxford Theological Monographs.) Pp. xii+268. Oxford: Oxford University Press, 2003. £50. 0 19 925959 3." Journal of Ecclesiastical History 55, no. 3 (July 2004): 593–94. http://dx.doi.org/10.1017/s0022046904630806.

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36

Witt, Jared L. "Jeffrey C. Mallinson Faith, Reason, and Revelation in Theodore Beza (1519–1605). Oxford Theological Monographs. New York : Oxford University Press, 2003. index. bibl. $80. ISBN: 0-19-925959-3." Renaissance Quarterly 58, no. 2 (2005): 628–29. http://dx.doi.org/10.1353/ren.2008.0780.

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37

McKim, Donald K. "Theodore Beza at 500: New Perspectives on an Old Reformer. Edited by Scott M. Manetsch and Kirk Summers. Refo500 Academic Studies. Göttingen: Vandenhoeck and Ruprecht, 2020. 389 pp. $125.00 hardcover." Church History 90, no. 2 (June 2021): 438–39. http://dx.doi.org/10.1017/s0009640721001724.

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38

Hamilton, Alastair. "Architect of Reformation: An Introduction to Heinrich Bullinger, 1504?1575. Edited by Bruce Gordon and Emidio Campi and Faith, Reason, and Revelation in Theodore Beza (1519?1605). By Jeffrey Mallinson." Heythrop Journal 48, no. 1 (January 2007): 131–32. http://dx.doi.org/10.1111/j.1468-2265.2007.00308_17.x.

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39

Pankaj, Amaya, Michael J. Raabe, Bidish K. Patel, Evan R. Lang, Joshua R. Kocher, Katherine H. Xu, Linda T. Nieman, et al. "Abstract 1134: Dissecting pancreatic cancer tumor-immune microenvironment crosstalk using spatial transcriptomics." Cancer Research 84, no. 6_Supplement (March 22, 2024): 1134. http://dx.doi.org/10.1158/1538-7445.am2024-1134.

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Abstract Background: Pancreatic ductal adenocarcinoma (PDAC) often fails to respond to immune therapies due to various factors, including the role of Epithelial to Mesenchymal Transition (EMT) plasticity in conferring broad resistance to diverse therapies. However, the relationship between cancer cell heterogeneity and the tumor immune microenvironment remains unclear. To address this, we utilized single cell RNA-seq and spatial transcriptomics to uncover the landscape of these cell-cell interactions in human PDAC. Here, we applied to specimens from a clinical trial testing Losartan, an indirect TGF-beta inhibitor with FOLFIRINOX chemotherapy and nivolumab (anti-PD1) in a randomized multi-institutional clinical trial for PDAC (NCT03563248). Methods: Using the NanoString GeoMx Digital Spatial Profiler, we selected multiple regions of interest in formalin-fixed paraffin-embedded (FFPE) human PDAC specimens. Immunofluorescent antibody-guided isolation of RNA and protein from cancer cells (pan-cytokeratin), cancer-associated fibroblasts (alpha-SMA), and immune cells (CD45) were performed. Utilizing the whole transcriptome assay (WTA; 18,000+ protein-coding genes) and a new IO Proteome Atlas (IPA; 500+ plex proteins), we ventured to understand the relationship between tumor cells and the surrounding microenvironment. Results: PDAC cells, CAFs, and immune cells were successfully characterized using NanoString GeoMx in clinical trial specimens. Analysis revealed associations between cancer cell plasticity, TGF-beta signaling mesenchymal subtypes in PDAC cells. These TGF-beta enriched mesenchymal PDAC cells were enriched in Arm 1 (FOLFIRINOX) compared to Arm 2 (FOLFIRINOX+losartan). Immune deconvolution analysis identified variations in immune infiltrates, showing an anti-correlation between macrophages and T-cells. The IPA analysis revealed lower MHC I protein levels in short compared to long term survivors in Arm 3. Conclusions: Spatial transcriptomics and proteomics reveal insights into the spatial relationship between PDAC tumor cell EMT plasticity, CAFs, and immune infiltrates. This enables the discovery of novel immune response biomarkers and potential therapeutic avenues to target tumor and microenvironment interactions. Trial Registration: DF/HCC protocol 18-179: Losartan and Nivolumab in Combination With FOLFIRINOX and SBRT in Localized Pancreatic Cancer. NCT03563248 Ethics Approval: All studies presented were approved by the Dana-Farber/Harvard Cancer Center IRB protocols 18-179. Citation Format: Amaya Pankaj, Michael J. Raabe, Bidish K. Patel, Evan R. Lang, Joshua R. Kocher, Katherine H. Xu, Linda T. Nieman, William L. Hwang, Alec C. Kimmelman, David P. Ryan, Theodore S. Hong, Martin J. Aryee, David T. Ting. Dissecting pancreatic cancer tumor-immune microenvironment crosstalk using spatial transcriptomics [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2024; Part 1 (Regular Abstracts); 2024 Apr 5-10; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2024;84(6_Suppl):Abstract nr 1134.

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40

MALLINSON, JEFFREY. "Our sovereign refuge. The pastoral theology of Theodore Beza. By Shawn D. Wright. (Studies in Christian History and Thought.) Pp. xviii+316. Milton Keynes–Waynesboro, GA: Paternoster, 2005. £24.99 (paper). 1 84227 252 7." Journal of Ecclesiastical History 58, no. 1 (January 2007): 151–52. http://dx.doi.org/10.1017/s0022046906689884.

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41

Syahputra, Muhammad Risfi. "Pengenalan Olahraga MMA Melalui Film Dokumenter “Fighter”." Inter Community: Journal of Communication Empowerment 3, no. 1 (May 31, 2022): 27. http://dx.doi.org/10.33376/ic.v3i1.973.

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Olahraga merupakan kegiatan yang sering dilakukan oleh semua orang, baik untuk kesehatan maupun untuk kepentingan lainya. Selain olahraga, beladiri juga banyak dilakukan, dengan tujuan untuk pertahanan diri. Bela diri yang banyak dilakukan seperti Karate, Silat, dan masih banyak lagi. Saat ini olahraga Mixed Martial Arts (MMA) sedang ramai di Indonesia. MMA merupakan jenis olahraga campuran yang didalamnya ada kontak fisik dan juga berbagai teknik, dan juga tidak banyak aturan tetap seperti olahraga lainya. Perkembangan MMA cukup baik, karena baik laki – laki atau perempuan mulai banyak yang berminat terhadap olahraga MMA. Tetapi sebagian masyarakat melihat bahwa MMA bukanlah salah satu olahraga, melainkan MMA merupakan ajang kekerasan. Oleh karena itu, pencipta karya membuat film dokumenter berjudul Fighter dengan gaya film dokumenter ekspositori. Tujuan dibuatnya film dokumenter ini untuk memberi informasi serta edukasi kepada masyarakat yang menganggap bahwa MMA adalah ajang kekerasan. Dalam film ini salah satu atlet MMA yang cukup terkenal di Indonesia, Theodorus Ginting akan menjelaskan seperti apa olahraga MMA yang sebenarnya. Alasan pencipta karya membuat film dokumenter karena dokumenter adalah sebuah tayangan yang menyajikan cerita sesuai dengan aslinya, tanpa ada yang dibuat – buat. Penonton juga akan mendapatkan audio dan visual yang bisa dirasakan secara nyata. Dalam karya ini, akan dilakukan wawancara dan juga mengikuti kegiatan atlit MMA guna mendapatkan jawaban yang diharapkan mengenai olahraga MMA. Pencipta karya berharap, dengan dibuatnya film dokumenter ini masyarakat bisa menghapus stigma negatif mengenai olahraga MMA, karena MMA merupakan olahraga yang didalamnya menjunjung tinggi nilai sportifitas dan bukan hanya kekerasan yang ada dalam MMA.

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42

Wolfe, Michael. "SCOTT M. MANETSCH, Theodore Beza and the Quest for Peace in France, 1572-1598 [Studies in Medieval and Reformation Thought 79]. Brill, Leiden/Boston/Köln 2000, xiii + 380 pp. ISBN 9004111018. $125/NLG 235.80/EUR $96." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 81, no. 2 (2001): 230–32. http://dx.doi.org/10.1163/002820301x00365.

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43

Kingdon, Robert M. "Theodore Beza and the quest for peace in France, 1572–1598. By Scott M. Manetsch. (Studies in Medieval and Reformation Thought, 79.) Pp. xiii+383. Leiden–Boston–Cologne: Brill, 2000. Dgl 218. 90 04 11101 8; 0585 6914." Journal of Ecclesiastical History 53, no. 2 (April 2002): 333–428. http://dx.doi.org/10.1017/s0022046902744242.

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van Loon, Gertrud J. M. "De Decoratie van de Altaarruimte in de Oude Kerk van het Antoniusklooster." Het Christelijk Oosten 42, no. 3 (November 12, 1990): 145–62. http://dx.doi.org/10.1163/29497663-04203002.

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The decoration of the sanctuary in the old church of St. Anthony’s Monastery The problem of Jephthah and his daughter Four Old Testament scenes are depicted in the sanctuary of the old church of St. Anthony’s Monastery near the Red Sea, all figuring as a prefiguration of the Eucharist. On the north wall, from left to right, Isaiah and the Seraph (Is. 6, 1-7) and the meeting of Abraham and Melchizedek (Gen. 14, 17-21) are painted. On the south side follow, from left to right, the Sacrifice by Abraham (Gen. 22, 1-9) and Jephthah, sacrificing his daughter (Judges 11, 30-40). The first three scenes are well known in the sanctuaries of Egyptian churches (cf. the haikal of St. Marc, Deir abu Makar; the haikal of the church of the Virgin, Deir el Baramus), but of the last scene only one parallel is known, situated in the bema of the church of St. Catherine’s Monastery in Sinai (cf. K. Weitzmann, The Jephthah Panel, in: Dumbarton Oaks Papers 18 (1964) 342-352). The question is why Jephthah was chosen for decorating such an important place in a church, near the altar. Churchfathers like John Chrysostom, Theodoret of Cyr and Anastasius of Sinai could not find words to condemn his deed in a most harsh way. However, some fathers have formed a quite different opinion. They (Origen, Aphraates, Ephraëm the Syrian) see this episode as a prefiguration of Christ’s Sacrifice. A close examination of these comments makes it possible to conclude that all four paintings are prefigurations of the Eucharist. But a problem still to be solved is why Jephthah’s infanticide was chosen for this role while for example the sacrifice by Abel (Gen. 4, 4) would be a more suitable scene. In my opinion, this has something to do with the fact that both paintings are situated in a church in a monastery. Jephthah’s daughter obeyed her fat her and as a virgin she was dedicated to God. In a general sense, you can apply this description to the monk, who has to show obedience to his superior, Jives in celibacy and chastity and as a novice was also dedicated to God. In short, in this case the function of the room (the sanctuary) dictates the choice of the themes of the paintings, but there is a kind of, False-bottom’. The selection was made with a second theme in mind: monastic life.

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Lau, Rachel, Lu Yu, Theodoros Roumeliotis, Lisa Pickard, Adam Stewart, Jyoti Choudhary, and Udai Banerji. "Abstract 3187: Understanding the role of cancer-associated fibroblasts (CAFs) on pathogenesis of KRAS mutated cancers by defining differences in the basal state proteome and secretome." Cancer Research 82, no. 12_Supplement (June 15, 2022): 3187. http://dx.doi.org/10.1158/1538-7445.am2022-3187.

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Abstract Background: KRAS is commonly mutated in solid tumors. Cancer-associated fibroblasts (CAFs) are a key tumor stroma component, which can affect cancer progression and drug response. We hypothesized that defining the differential secreted proteins between CAFs and KRAS mutant-cancer cells could reveal potential mechanisms by which CAFs influence cancer progression and drug resistance. Methods: We studied 12 cell lines: 3 KRAS mutant-colorectal cancer cell lines (H747, LIM2099 and SW620), 3 KRAS mutant-lung cancer cell lines (H1792, H2030 and H23), 3 KRAS mutant-pancreatic cancer cell lines (CAPAN1, DANG, MIAPACA2) and 3 CAF cell line models (colorectal and lung CAF and pancreatic stellate cells). We quantified proteins in cell lines and serum-free media after 24 hour incubation in cells using mass spectrometry in a multiplexed manner (12plex) in triplicates to characterize the proteome and the profile of secreted proteins (secretome), respectively. Prediction software (signalP, secretomeP, TMHMM) and databases (surfaceome and cell surface protein atlas) were used to annotate secreted or transmembrane proteins. Results: Our proteome analysis quantified 9307 proteins. T-test between the cell types (CAF vs cancer) identified 1770 differentially expressed proteins, where 712 proteins were CAF-enriched. This included known CAF markers (e.g α smooth muscle actin) but also proteins not known to be CAF markers such as heat shock protein beta-5/6 (HSPB5/6). The secretome analysis identified 2330 secreted or transmembrane proteins where 202 were differentially expressed between cancer cells and CAFs. 190 proteins were CAF-enriched with the highest ranking being syndecan-2 (SDC2), collagen α-28(I) chain (COL28A1), decorin (DCN) and wnt family member 5B (WNT5B). Interestingly, basal proteome analysis of KRAS mutant-cancer cells showed expression of receptors corresponding to the CAF-enriched ligands, such as receptor tyrosine kinase-like orphan receptor 1/2 (ROR1/2) which respond to WNT5B. This suggests that CAF-enriched ligands may activate certain downstream pathways, including non-canonical WNT signaling, in KRAS mutant-cancer cells. Conclusion: We undertook deep quantitative proteomics where we identified potential novel CAF markers HSPB5/6. We have also found proteins in the CAF secretome, such as WNT5B, which may drive drug resistance in KRAS mutant-cancer cells. Citation Format: Rachel Lau, Lu Yu, Theodoros Roumeliotis, Lisa Pickard, Adam Stewart, Jyoti Choudhary, Udai Banerji. Understanding the role of cancer-associated fibroblasts (CAFs) on pathogenesis of KRAS mutated cancers by defining differences in the basal state proteome and secretome [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 3187.

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Mitrovic, Katarina, and Marija Koprivica. "Belgrade episcopate between Orthodoxy and Catholicism (XI - the first decade of the XIV century)." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 82 (2016): 3–18. http://dx.doi.org/10.2298/pkjif1682003m.

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After two centuries of Bulgarian domination, Belgrade came under Byzantum empire rule in 1018. Together with other fifteen cities, Belgrade was mentioned as a bishop centre in a thorough act of the Ohrid Archbishopric, the first sigilion of Tzar Vasilije II Macedonian, from 1019. Belgrade episcopate also comprised Church centres in Gradac, Uzice, Bela Crkva and Glavetin with 40 clergymen and 40 village mayors, which means that it was one of the richest diocese of the Ohrid Archbisopric. Since Belgrade came under Byzantium rule, there have not been any big changes in the character of Church authorities as the Ohrid Archdiocese was established on the spiritual and cultural traditions of The first Bulgaran empire and Samuil`s state, its head was called an archbishop of Bulgaria and in terms of jurisdiction, it was completely independent of Contantinople patriarch. Short reign of Hungarian king Salomon in Belgrade (1071/72) did not lead to any changes in Church organistaion, although certain bishop Franco was mentioned by the King`s counselors. The consolidation of the Catholic Church organisation was enabled only from the fourth decade of the XIII century when Belgrade belonged to the Hungarian king. No later than the beginning of March 1232, according to the decision of the Pope Gregory IX of the Orthodox Eparchy, Belgrade and Branicevo were united with the newly established Episcopate of Syrmia which was founded as a missionary one with the clearly defined aim of the spread of Catholicism among the population of the other part of Syrmia (the regions on the south of the Sava, between the rivers of Drina and Kolubara) which, not long time ago, had been a part of the Diocese of Syrmia under the jurisdiction of the Ohrid Archbishopric. In the period of 1284-1389, Belgrade was under Serbian rule. King Dragutin built the Temple, the headquarters of the bishop of Macva of Serbian Church with the famous Icon of the Most Holy Mother of God, a well-known relic from the period of Byzantium rule, and some other churches, so there were many Orthodox priests in Belgrade and its surroundings. Episcopate of Macva Serbian Church was established in the period of 1284-1290, and it was situated on the country of Macva, i.e. Syrmia. The river Sava was on its northern border, the river of Drina was on the western one, while the Kolubara and the slopes of Avala and Kosmaj were on the eastern border, and the territory reached Crna Gora and Rudnik on the south. Its territory covered the regional unit of Macva only partially. On the basis of the data written down by the Archbishop Danilo II, an expert in Church issues of the time, it is quite uncertain whether there was a metropolitan`s residence in Belgrade. In order to solve the puzzle, some hypotheses were outlined in the reference to the political circumstances and Church practices. The firmly established organisation of the Serbian Church endangered the rights of Belgrade Diocese of the Roman Church; that is why the pope Nicholas IV (1288-1292) and John XXII (1316-1334) reacted in order to establish the Catholic jurisdiction. Although Belgrade bishops Martin and Benedict were mentioned in Latin sources from the nineties of the XIV century, Albensis capitulum, Magister Theodor Albensis Ecclesie Prepositus, Magister Demetrius Canonicus Albensis, those were only titlings. The moment of the formal establishment of the already founded clerical organisation was patiently awaited for. It happened after Belgrade had fallen under Hungarian rule again. Hungarian king Charles Robert was active in the strengthening of the position of the Roman Church. After 1319, the headquarters of the Macva bishop was relocated from Belgrade, but the Episcopate of Macva of the Serbian Church seemed to have continued its activities. The counties of Ub, Nepricava, Rabas, Pepeljevac, Ljig, Toplica, Upper and Lower Obna and the region of Crna Gora and Rudnik were under its jurisdiction, undoubtedly under the authority of the Serbian King. Most likely the Serbian bishop of Macva also had jurisdiction over the Orthodox clergy and the religious people in the regional units of Macva which were returned to Hungary in 1319.

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Holt, Mack P. "Scott M. Manetsch, Theodore Beza and the Quest for Peace in France, 1572- 1598 (Studies in Medieval and Reformation Thought, 79.) Leiden: Brill, 2000. xiii + 380 pp. $122. ISBN: 90-04-11101-8. - Myriam Yardeni, Repenser I'histoire: Aspects de I'historiographie huguenote des guerres de religion a la Revolution francaise (La Vie des Huguenots, 11.) Paris: Honord Champion, 2000. 221 pp. 250 FF. ISBN: 2- 7453-0240-X." Renaissance Quarterly 55, no. 1 (2002): 310–12. http://dx.doi.org/10.2307/1512549.

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McGrath, Alister. "The Bolsec controversy on Predestination, from 1551 to 1555. The statements of Jerome Bolsec, and the responses of John Calvin, Theodore Beza and other Reformed theologians, I: Theological currents, the setting and mood, and the trial itself. 2 vols. Volume i: Introduction and parts one and two; volume ii: Parts three through six; bibliography and indexes. By Philip C. Holtrop. Pp. xxviii + 409; xxviii + 410–1033. Lewiston–Queenston–Lampeter: Edwin Mellen Press, 1993. I/i £29.95, I/ii £29.95. 0 7734 9248 8; 0 7734 9250 X." Journal of Ecclesiastical History 46, no. 2 (April 1995): 365–66. http://dx.doi.org/10.1017/s0022046900011805.

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Rocca, Jean-Louis. "Le tremblement de terre de Pékin. By Jean-Philippe Beja, Michel Bonnin and Alain Peyraube. [Paris: Gallimard, 1991. 588 pp. FF 195.00. ISBN 2 07 072211 2.] - Tiananmen Aftermath: Human Rights in the People's Republic of China, 1990. By John F. Copper and Ta-Ling Lee. [Baltimore: School of Law, University of Maryland, 1992. 148 pp. $15.00. ISSN 0730 0107, ISBN 0 925153 22 2.] - Tiananmen Square Spring 1989. A Chronology of the Chinese Democracy Movement. By Theodore Han and John Li. [Berkeley: Center for Chinese Studies, University of California, 1992. $10.00. ISBN 1 55729 034 4.]. - China's Search for Democracy. The Student and the Mass Movement of 1989. Edited by Suzanne Ogden, Kathleen Hartford, Lawrence Sullivan and David Zweig. [Armonk: M. E. Sharpe, 1992. 451 pp. $17.95. ISBN 0 87332 724 1.]." China Quarterly 136 (December 1993): 984–85. http://dx.doi.org/10.1017/s0305741000032422.

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McLeish, Tom. "The Poetry and Music of Science: Comparing Creativity in Science and Art." Perspectives on Science and Christian Faith 75, no. 2 (September 2023): 140–42. http://dx.doi.org/10.56315/pscf9-23mcleish.

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THE POETRY AND MUSIC OF SCIENCE: Comparing Creativity in Science and Art by Tom McLeish. New York: Oxford University Press, 2022. 414 pages. Paperback; $16.95. ISBN: 9780192845375. *In this tour-de-force book, British physicist Tom McLeish finally comprehensively argues, in one dense volume, what so many scientists have been claiming piecemeal for centuries: that doing science often looks and feels like doing art. That is a broad, amorphous statement, of course, and scientists have not done a very good job of fully understanding this idea or selling it to the rest of the world. This carefully crafted volume must be the most exhaustive work in this area, treating the notion that the creative work of scientists and artists is extraordinarily similar, in that they both fundamentally involve an intimate passion for describing and representing the world around us. *This is not a book about beauty or wonder in science, but rather it examines how scientific ideas and theories come to a scientist's mind and find fruition as publishable science. The entire book juxtaposes literature and art with science and mathematics to help understand the creative process. One important impetus for writing the book, according to McLeish, was recent evidence that smart, capable high schoolers in England were choosing not to go into science because they believed it would not be nearly as fulfilling, creatively, when compared to work in the arts or humanities. McLeish, a Christian, succeeds in this book in showing that not only is creative thinking and experimenting necessary and "part of the chase" in science, but that it is also a natural fulfillment of our creative mandate as human beings made in the image of God. McLeish is also careful to give examples of "more-regular" science, rather than relying solely on the popular accounts of the creativity of exceptional geniuses; he trys to show that all scientists participate in this artistic-like creativity no matter what they are studying. *The first two chapters introduce the concepts of creativity and inspiration in science. McLeish begins an interaction with several important works that he draws on throughout the book: William Beveridge's The Art of Scientific Investigation from 1950, Henry James's The Art of the Novel, and Howard Gardner's 1993 work Creating Minds (one of many surveys of particularly creative individuals). Chapter 3, "Seeing the Unseen," is about visual imagination and its role in theory creation, artistic design, and general problem solving. Visual imagination is seeing things in the mind's eye, but it is obviously linked to actual sight and seeing the world, too. Surveying the history of thought in this area, McLeish ranges from Plato to Gregory of Nyssa, to the thirteenth-century polymath Robert Grosseteste, to the Italian painter Giotto, to Einstein, who said his theory creation and problem solving started with visual images in his mind, which often led to his famous gedanken experiments. Grosseteste is one of the main interlocutors for McLeish throughout the book, being an exemplar of someone having a broad view of thought and creative exploration, not just compartmentalizing a premodern understanding of the physical world from his theological and philosophical commitments. *Chapters 4 through 6 sequentially juxtapose each of the three main areas of scientific work (experiment, theory, and mathematics) with their natural counterpart in literature and music. Experimental science is akin to writing a novel (!?) in that both set up artificial worlds that are tested against the real world and help illuminate the real world. Theoretical science is akin to writing poetry, in that both re-imagine the universe within fixed constraints: poetry within a certain shaping but constraining form, and theoretical visions of what goes on "under" the natural world constrained by a necessary conformity to that world. Chapter 6 compares mathematical creativity with composing and listening to music--the two "wordless" human endeavors in the world of the abstract. *The book is ultimately a treatise on creativity, and as such applies not just to science and art, but to all human endeavors that require creativity. In the final two chapters (7 and 8), McLeish develops what he describes as an "Ur-narrative of creative experience." Starting with a four-step creative process taken from Graham Wallas's 1926 work The Art of Thought, he adds in three more important stages that emerge from his analyses. The seven steps are: vision, desire, industry, constraint, incubation, illumination, and verification. (McLeish has added in desire, industry, and constraint, along with switching Wallas's ideation to vision.) Chapter 7 deals with emotion and drive in scientific creation, and chapter 8 ponders the purpose of human creativity, the telos that ultimately drives scientists and artists to such great lengths in pursuing their creative work. McLeish brings the imago Dei front and center, drawing on the two great hymns in the Book of Job, "Voice from the Whirlwind" (Job 38-42) and "Hymn to Wisdom" (Job 28), as guides to understanding the creative impulse to understand creation. In this he draws on his previous volume with Oxford, Faith and Wisdom in Science. *I believe that listing all the scientific works that McLeish describes in detail with regard to the creative elements behind the works is a good way to convey the magisterial scope of this intellectually rich book. Topics that get 2-10 pages each of description include Feynman's theory of beta decay, McLeish's own considerable contribution to viscous flow in branched polymer melts and his idea of entropically based allostery in biology, Belgian scientist Jan Vermant's work in mesoscale properties of "living matter" (which involves cellular-based material science), "collective phenomenon" and its original invocation by Pierre Weiss in 1907 to explain ferromagnetism, the centuries-long premodern controversy over the nature of sight (intromissive vs. extramissive, etc.), the recent evidence of a star being destroyed by a black hole, Boyle's contributions to the founding of modern experimental science, Alexander von Humboldt's important contributions to the value of a wholistic, multilevel vision of nature and science, Emmy Noether's astonishing discovery of the theoretical origin of conservation laws in physics, the discovery of the all-important fluctuation-dissipation theorem over 30 years (inaugurated by Einstein in 1905, applied to electrical noise by Nyquist in 1928, and fully generalized by Callen and Welton in 1951), the recent development at Caltech of a jet fuel polymer additive that greatly inhibits explosions of jet fuel (motivated in part by the horror of the fuel explosions on 9/11), and finally the full discovery of what causes rainbows by Theodoric in ca. 1310. The descriptions of these historic achievements are each fascinating in their own right and very readable--they alone, for me, would justify an investment in this book. When they are paired with a similar creative work from art, poetry, or fiction, the juxtaposition is extremely fruitful, though the philosophical/psychological analyses get much denser. *Many other discoveries are given much shorter treatment (less than one page), including Andrew Wile's solution to Fermat's Last Theorem, Dirac's mathematical discovery of spin and anti-matter, Poincaré's discovery of a new class of Fuchsian functions, Royer's recent proof of the Gaussian Correlation Inequality in statistics, and Heisenberg on discovering quantum matrix mechanics. The explorations into artistic and literary creativity are typically much shorter, but are nearly as numerous; they include a painting conceptually representing a string-quartet performance by English artist Graeme Willson, Virginia Woolf's To the Lighthouse, Robert Schumann's orchestral work Konzertstück, and Picasso's masterpiece Guernica. *At nearly four hundred pages, this is not light reading and takes some patience and time to get through. It is written at a very high level of sophistication, and therefore one is often "bogged down" trying to make complete sense of what one is reading. (However, if one is not writing a review of the book, one need not spend quite so much time disentangling every dense sentence to get the main gist of the passages.) Also difficult are the many references to previous parts of the book. While these references are entirely appropriate, they are quite demanding of the reader given the sheer number of names and amount of material covered. I had to do quite a bit of flipping back and forth, checking the index to remember exactly what so-and-so said that is now being referenced 100 pages later. In other words, this is a thoroughly academic text. *This is a revised edition of the book, which was first published in 2019. The overwhelming positive response, according to the new preface, prompted the author to immediately answer some of the initial reviews and friendly critiques, which I believe made the book quite a bit better (initially there was not nearly as much about poetry; the comparison of poetry with theoretical science now became a separate chapter, enabling McLeish to more logically and thoroughly cover the territory he had staked out). McLeish sadly died very recently (February 2023) at age 60, while holding the newly created chair in Natural Philosophy at University of York. He was a lay preacher in the Anglican Church and a Fellow of the Royal Society. *Reviewed by Peter Walhout, Chemistry Department, Wheaton College, Wheaton, IL. 60187.

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