5945 research outputs found
Sort by
BFA 2019-2020 Senior Show Catalog
No full textTogether we are at home (2020) - painting - Ashley Logue
Refresh - web experience - Ben Morse, Jonah Ladesic
Land of Emunah - web experience - Hannah McLaughlin, Megan Yip
Seven Sojourners -artists books - Katherine Sherlock
Coloring Book: Somewhere Outside the Lines - painting, poetry - Kyol Shorack
My Mother’s Mother - interdisciplinary - Marie Kolenski
Gun Show - painting, sculpture - Micah Kickerson
Ohr - design, light - Nichole Landon
Sneakertisement - design - Noah Archer
Liminal - photography - Noah Tessier
Awakening - advertising, design - Walter Park
She Rises & Falls: A Video Series - interdisciplinary - Wendy Antoniette Espinola Raigosa
ORIGIN - photography, interactive experience - Christy Hwang
Death’s Door - photography, interactive experience - Sara de Novo
Catalog design and COVID-19 timeline graphics by Grecia Cordova Galdamez
All the lessons that, as faculty, we hope to instill in our students – to care about context, to refine your craft, to consider your audience, and to communicate with depth and meaning – were demonstrated in shows that span new approaches to media and space. From creative social media engagement, to customized websites that experiment with the boundaries of digital interaction, to site-specific documentation strategies, art-by-mail delivery systems, and physical works given unexpected new life in digital spaces, suddenly your work was everywhere, often even better than before. This catalog serves as a glimpse into all these projects and practices. It is a document of an exceptional time and the exceptional artists who responded.https://digitalcommons.biola.edu/exhibit-catalogs/1006/thumbnail.jp
Jewish? Christian? Why not both? : Leopold Cohn and the introduction of Messianic Judaism to America
Get PDFThe Life and Times of Leopold Cohn conference, Dec. 4-6, 2019
Ever since the early days of Christianity, it was generally accepted that a person could be either a Jew or a Christian, but not both. This, how-ever, changed in the late nineteenth century. Eisik Leib Yosowitz was a young Orthodox Jew who studied at Hungary’s top yeshivas. In the early 1890s he came to America. Shortly thereafter he converted, was ordained as a minister, changed his name to Leopold Cohn, and became a missionary. Unlike traditional missionaries who persuaded Jews to convert to Christianity, he suggested another missionary approach. It evolved in Europe in the early nineteenth century and was later known as Messianic Judaism. This approach encouraged Jews to retain their former identity, traditions and sacred texts, yet also to adopt Jesus as their messiah and the New Testament as an equally holy addition to the Bible. Cohn claimed that this would not only make them better Jews, but would also win them a higher spiritual status than people who were born Christians. In Europe, Messianic Judaism gained very limited success, yet in America, under Cohn’s leadership it became the largest mission to the Jews. Since its establishment on American soil, this movement has gained millions of supporters, and their number continues to grow. Nowadays, Cohn’s Chosen People Ministries celebrates 125 years since its establishment
Inexhaustible Mines and Post-lapsarian Decay: The End of Improvement in Defoe\u27s Tour
No full textWhile some scholars read Daniel Defoe\u27s A Tour thro\u27 the Whole Island of Great Britain (1724–26) as celebrating human improvement of the natural world, in descriptions of the key improving activity of mining, the narrator records how improvement and depletion go hand in hand. In the process, he raises the question of whether improvement can continue indefinitely. As he toggles between literal description of what he observes in Britain\u27s landscape and metaphorical fantasies of the resources he hopes to find beneath the earth\u27s surface, the narrator reflects a discourse of natural history shaped by competing narratives of Edenic abundance and post-lapsarian decay. Read through the lens of this theological dialectic, Tour registers a concern about the long-term consequences of improving endeavours as its narrator observes how nature is depleted and made unpredictable by human exploitation
Shall All Be Saved? A Review of David Bentley Hart\u27s Case for Universal Salvation
No full textThat All Shall Be Saved is a formidable, densely packed, and often intellectually subtle tome that advocates for the universal salvation of all humankind. David Bentley Hart, an eminent Eastern Orthodox Christian intellectual, writes in a florid style with great force, displaying his rhetorical skills with often poignant turns of phrase and enviable verbal facility
Meaning-making, suffering, and religion: A worldview conception
No full textPark’s meaning-making model suggests that events such as the loss of a loved one may cause distress because people’s appraised meaning of the difficult event may challenge their global orienting systems. Meaning-making alleviates distress by reducing this discrepancy. Research has shown the important role that religions often play in the meaning-making process. However, this body of research has largely been limited by a reluctance to address the religious content of meaning-making processes and outcomes. Here we advocate for inclusion of religious beliefs in the study of meaning-making in suffering, and recommend the construct of worldview as a promising resource for this endeavour. Finally, we illustrate the promise of this approach by exploring the contrasting worldviews of three religious traditions: Buddhism, Christianity, and atheism. We trace the ontological, anthropological, axiological, and praxiological assumptions in these worldviews, contrast them, and note the implications for research
Psychological correlates of reasons for nonbelief: tolerance of ambiguity, intellectual humility, and attachment
No full textThe process of acquiring beliefs – including the belief that there is no God–is largely implicit. We propose that psychological factors that function largely outside of conscious awareness make different conscious reasons for nonbelief more plausible to different people. The present study focuses on intellectual humility, tolerance of ambiguity and attachment and how they relate to stated reasons for nonbelief. The survey was distributed online to an international network of over 100 atheist, secular, and freethought organisations. As predicted, emotional reasons for nonbelief were positively related to anxious attachment, and intellectual reasons for nonbelief were inversely related to tolerance of ambiguity. We did not find evidence for our hypotheses that intellectual reasons for belief would be related to intellectual humility, or that uncertainty reasons would be related to tolerance of ambiguity, intellectual humility, and avoidant attachment. We unexpectedly found that early socialisation reasons for nonbelief were negatively related to intellectual humility
Feelings: Discipleship that Understands the Affective Processes of a Disciple of Christ
No full textChrist calls believers to be disciples, and in turn to disciple others. For discipleship to be effective, it is important to understand the role that emotions play in our relationship with God, others, and our new identity in Christ. This article discusses emotional experience from the Emotion Focused Therapy theoretical model and presents a case for attending to the emotional world of those we disciple as a necessary component to the process of discipleship
Tropes and Some Ontological Prerequisites for Knowledge
No full textMany have written about trope ontology, but relatively few have considered its implications for some of the ontological conditions needed for us to have knowledge. I explore the resources of trope ontology to meet those conditions. With J. P. Moreland, I argue that, being simple, we can eliminate tropes’ qualitative contents without ontological loss, resulting in bare individuators. Then I extend Moreland’s argument, arguing that tropes undermine some of the needed ontological conditions for knowledge. Yet, we do know many things, and trope nominalists presuppose that too. Therefore, I consider three counter-arguments, starting with David Lewis’s rebuttal based on appeal to brute facts. Second, I explore Jeffrey Brower’s recent proposal as a possible solution. Last, I consider Robert Garcia’s recent distinction between module and modifier tropes, to see if it can be of assistance. I conclude, however, that trope nominalism cannot preserve some of the needed ontology to have knowledge