11,316 research outputs found
Wally and the Major [picture] : social grace /
No full textPart of the Stan Cross Archive of cartoons and drawings, 1912-1974.; Inscription: "Stan Cross 8/321"--In ink, lower right. "5774 Thur Jan 29 Social Grace"--In ink, right margin; "5694"--In pencil, upper right corner; "3"--In pencil, upper left corner.; Also available in an electronic version via the internet at: http://nla.gov.au/nla.pic-vn4302621
Wally and the Major [picture] : her saving grace /
No full textPart of the Stan Cross Archive of cartoons and drawings, 1912-1974.; Inscription: "4558 Sat March 5 Her Saving Grace."--In ink, right margin; "4483"--In ink, upper right corner; "8"--In pencil, upper left corner.; Also available in an electronic version via the internet at: http://nla.gov.au/nla.pic-vn4301594
Grace in Spoofax
No full textGrace is a programming language that aims to be an example of a contemporary object-oriented language, to be used for teaching university level students. The language specification of Grace is informal, and its various implementations are difficult to comprehend and change. Spoofax Grace is an implementation of the Grace programming language, meant to serve both as a reference implementation, but also a specification, that can be easily read, understood and changed. Spoofax Grace is implemented using the Spoofax language workbench, providing a declarative grammar, program transformations and dynamic semantics. From these specifications a language interpreter is generated that can execute Grace programs. The system covers the core aspects of Grace, yet a number of language features remain unimplemented. The implementation can be correlated to the informal Grace specification, and can be changed or extended at will.Electrical Engineering, Mathematics and Computer ScienceSoftware TechnologyProgramming Language
Wally and the Major [picture] : fall from grace /
No full textPart of the Stan Cross Archive of cartoons and drawings, 1912-1974.; Inscription: "Wally and the Major appear daily in The Sun"-- Lower right. "380"--In ink, upper right corner; "2-5"--In ink, lower right.; Also available in an electronic version via the internet at: http://nla.gov.au/nla.pic-vn4301501
Grace Halsell
No full textGrace Halsell standing on "Black Bridge" used by tens of thousands of illegals to cross from Juarez into El Paso (from back of photo)1352px x 2024p
Rights issues for digital video
No full textAn examination of the legal, technical and policy issues surrounding digital video resources in higher education
Grace Halsell
No full textletter from author John Howard Griffin to Halsell1752px x 1084px7/25/72 [postcard]
Dear Grace,
Buried in work and know you are too. Had a good talk with your mother the other evening.
Hope to see you soon. Love from all the Griffins.
Howar
Grace: Free, costly, or cheap?
No full textThis thesis examines the concept of cheap and costly grace in Discipleship within the context of Bonhoeffer’s theological, and historical background. I shall argue that cheap grace is not grace but rather an ironic statement that Bonhoeffer created in reaction to Lutheran theologians who denied the role of works as a necessary response to faith. Bonhoeffer believed that these Lutherans centred their theology on traditions and Creeds, rather than accepting Christ’s call to discipleship, and neighbourly love.
Costly grace, in contrast to cheap grasp is characterised by faith which is active in obedience to Christ. Bonhoeffer calls costly grace the call to discipleship, and expects Christians to accept the operational consequences of obedience. These consequences are suffering, persecution, and possibly even martyrdom. However, costly grace is not only a call to action. Costly grace is grace, which means that a Christian comes closer to God, and the truth of their existence through living a life of obedience and discipleship.
However, Bonhoeffer’s theology of costly grace is not without criticism; and I will propose that Bonhoeffer’s treatise of ‘Costly Grace’ is lacking an adequate theology of the Holy Spirit, overly Christocentric, and can be accused of taking away the central Reformation tenet of grace as a gift. I will propose that all of these criticisms can be explained by Bonhoeffer’s life setting. For example, a lack of Pneumatology, and an overly represented Christology was a product of Bonhoeffer Lutheran background and the Christocentric theology of the day. Moreover, it can be argued that Bonhoeffer’s belief that faith must be expressed in concrete acts of obedience was a product of what Bonhoeffer perceived as the need of the church, at a time when Nationalism, and Germanism had overtaken Christian beliefs
NJVid: New Jersey Statewide Digital Video Portal
No full textPresentation to the 2008 Spring StatesNet meeting describing the development and technical functionality of the statewide digital video portal, NJVid.NJVid is funded by the Institute of Museum and Library Services and is a collaboration of William Paterson, NJEdge and Rutgers University. The three year project will offer three collections, the NJVid Commons collection of freely available videos, commercial collections at participating organizations and lectures captured in the classroom by participating educators
Grace Aguilar’s historical romances
No full textPhDMy dissertation looks critically at Grace Aguilar’s historical romance novels and short
stories, and investigates English writers’ uses of history in early- to mid-nineteenth century
fiction. Shifting the current critical emphasis on Aguilar’s Jewish texts, I
have analyzed the ways in which Aguilar revises the genres of the national tale, the
gothic romance, and the medieval romance in order to demonstrate her participation
in the construction of nineteenth-century domestic values.
In Chapter One, I introduce to critical debate Aguilar’s juvenilia, relying on
unpublished manuscripts and novels published only in the twentieth century to
establish the origins of Aguilar’s interest in history and historical writing. Locating
Aguilar’s narrative style in the early nineteenth-century national tale, I show that as a
child Aguilar envisioned the English and Scottish nations as a family, making
domesticity both a private and a public—a female and a male—value.
Chapter Two focuses on Aguilar’s use of history to express nineteenth-century
domestic ideals in her version of the gothic romance. Deploying the setting of the
Catholic Inquisition in Spain and Portugal, Aguilar writes gothic tales that unite
Jewish and Protestant gender values. She makes heroic the Jewish female martyr to
suggest not only that nineteenth-century Protestants and Jews share similar domestic
principles, but also that Jewish women could be seen as ideal models for Protestant
women.
Finally, in Chapter Three I explore Aguilar’s participation in the nineteenth-century
medievalist tradition by reflecting on her revision of nineteenth-century literary
idealizations of the Middle Ages. In these short stories, Aguilar fictionalizes the
sixteenth-century European chivalric ethos, looking critically at the role of women in
court society at the end of the Middle Ages. Deploying the tropes prevalent in
popular nineteenth-century anti-medievalist fiction, Aguilar debunks celebrations of
the Middle Ages by showing how chivalry is antagonistic to nineteenth-century
domesticity
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