57 research outputs found
Wisdom, Freedom, Community, Truth: Faith with the Works
No full textwith David Lyle Jeffrey, Provost, Baylor University; Author of People of the Book: Christian Identity and Literary CultureMcGuinn Hall 12
Geomorphology and morphometric characteristics of alluvial fans, Guadalupe Mountains National Park and adjacent areas, west Texas and New Mexico
No full textThis study qualitatively and quantitatively analyzes the geomorphology of alluvial fans in the Guadalupe Mountains Region (GMR) of west Texas and south-central New Mexico. Morphometric data for 31 alluvial fans and drainage basins ha ve been derived. The data set was subdivided into Guadalupe and Brokeoff Mountain fans and was further subdivided on the basis of their location along the two mountain ranges. A conventional morphometric analysis was conducted relating alluvial fan area and slope to drainage basin area in order to understand if and to what extent the alluvial fans of the GMR are dependent on the physical environment, including characteristics and processes of the drainage basin and depositional site.
The results of the morphometric analysis indicate that the morphometric relationships that exist between the alluvial fans of the GMR and their contributory drainage basins are comparably to those of alluvial fans of the western United States. Morphologic and morphometric differences between the various groups primarily reflect geographic differences in the physiography and lithology of the contributory drainage basin, tectonics, and the various physical constraints imposed by the GMR
The voice of Jesus in six parables and their interpreters
No full text'Figures of speech' provide a suggestive key for approaching the question of Jesus' individual tone of voice. Apprehending a figure implies insight into an intention, and beyond intention to discern unconscious influences upon the speaker. This is the conceptual framework for a study of the 'voice of Jesus' in six parables peculiar to Luke (10:25-37; 15:11-32; 16:1-9; 16:19-31; 18:1-8; 18:9-14) and in commentaries upon them. In the premodern era commentators approached the parables with an immediacy of insight, seeking the divine intention behind the texts. Nevertheless we may hear the voice of Jesus echoing in their commentaries in morally specific tones. In the work of Jülicher 'insight', though repudiated, is still important, as he seeks the intention of Jesus through the figure of simile. Jülicher offers insight into Jesus as a passionate communicator, but goes beyond Jesus' intention in making him a propounder of generalities. More recently a concern with the intention of Jesus is replaced by a concern with how his voice was heard. The necessity of insight remains apparent in B.B. Scott's use of metaphor as an interpretative key. An impression is given of Jesus as a provocative subversive. In their context in Luke-Acts, the parables function as metonymies of the gospel, and yield an impression of the voice of Jesus as suggestively concerned with the life of this world. In the ministry of Jesus the parables function as synecdoches, offering hearers a realistic and hopeful 'part' of the world from which they must fashion a 'whole’. Against the background of Scripture the parables display a deep continuity with older forms of discourse, but also important tokens of newness. A stream of influence can be traced from the Old Testament, through Jesus and Luke, and on through their interpreters, though recently its course has been somewhat diverted
Idols and Empire : Preludes to Philosophy of Art in Early Christianity.
No full textPrior to the eruption of the Iconoclastic Controversy in the eighth century, complex traditions of artistic practices and theories had begun to emerge in Christian communities throughout the Roman world. As a minority religious group, Christians initially appropriated and often subverted Roman artistic styles and motifs to negotiate their identity within a polytheistic cultural context. Simultaneously, Christian apologists attacked polytheistic artistic practices as a way of showing the propriety of Christian religious practices. Contemporary scholarship often takes it as a given that Christian artistic practices and theory were at odds with each other from the time that Christians first began producing artworks. However, a careful consideration of the material and documentary evidence from the second century through the fourth century shows a greater harmony between Christian artistic practice and theory than is often assumed. By giving undue epistemic privilege to neither the visible nor the verbal evidence from early Christianity, I attempt to allow Christian images to contribute to our understanding of Christian artistic theory much as texts have done. I do so by examining images of idols in early Christian art and comparing various ways of interpreting these images. I conclude that early Christian artists shared many of the same concerns about images that Christian theologians and philosophers expressed in their writings
Praying Towards Deification : A Study in the Theology of Contemplation.
No full textThe last century of patristic scholarship has seen a striking revival in the study of the Cappadocian Fathers, with particular attention given to Origen of Alexandria, Gregory of Nyssa, and Maximus the Confessor. These figures are unique thinkers in and of themselves; yet, their thoughts follow the same kind of theological trajectory, each drawing upon preceding figures to extend their contribution with characteristic insight and philosophic acuity. As Christian theology and practice developed, so too did the meaning, purpose, and forms of prayer; how Christians prayed has always been intimately connected to what they profess as doctrine, particularly in regard to christology. An examination of the theological contours of the three aforementioned figures reveals that for their vein of thought (largely associated with the content of Cappadocian theology), prayer was largely concerned with man's deification through the reception of the Logos of God. Origen offers an emphasis on receiving the Word through the letter of Scripture; Gregory expounds upon the fact that man is made in the "image of God" to explain how man receives the True Man, Christ, through contemplative prayer and virtuous living; finally, Maximus takes us through three stages of contemplation with the end to know the Unknowable insofar as human nature is permitted. Through this study, I shall demonstrate that each figure unites in a common thread to emphasize that receiving the nature of Christ is to partake in His kenōsis love, a love of self-emptying, in order to receive the Divine Nature. Deification, then, is the embodiment of God in the individual, insofar as God is love and man is a creature innately possessing the way to love. For the Cappadocians, contemplation is a recovery of the εἰκών [image] of God by which the human is made, and the restoration—also the radical expansion—of man's original state: spiritually attuned living amidst a corporeal world
Characterization of Microbial Communities Hosted in Quartzofeldspathic and Serpentinite Lithologies in Jeffrey Mine, Canada
No full textThe microbial ecology and activity of serpentine deposits and associated hydrated minerals are largely unknown. Previous research has largely focused on microbial communities in active serpentinizing systems, whereas relatively little research has demonstrated the ability of serpentine deposits to host microbial communities after the cessation of serpentinization. Given the potential role of serpentinization reactions fueling primitive microbial metabolisms on early Earth and the identification of serpentine deposits on Mars, knowledge of these geobiological relationships and potential for serpentine to host extant microbial communities and preserve biosignatures is increasingly important for planetary exploration seeking signs of life. The selection of habitable sites most likely to yield putative biosignatures is crucial to mission success. In this study, we aimed to characterize, on the basis of both metabolic activity and taxonomic composition, the microbial communities hosted in two naturally co-occurring and mineralogically distinct substrates within the serpentine-rich Jeffrey Mine pit-igneous quartzofeldspathic intrusives and serpentinite. Detection of heterotrophic activity in both lithologies at 24°C, and in serpentinite at -5°C, demonstrated that each substrate had the ability to host a viable microbial community, at Mars-relevant temperatures. Targeted amplicon sequencing subsequently showed the presence of bacterial, fungal, and photosynthetic microbial communities in both substrates. Here, we have demonstrated the presence of a viable lithic microbial community within two rock types in the Jeffrey Mine and provided evidence that lithologies associated with serpentine deposits and proximal hydrated minerals have the ability to support diverse prokaryotic and eukaryotic microbial colonization.</p
Idols and Empire: Preludes to Philosophy of Art in Early Christianity
No full textPrior to the eruption of the Iconoclastic Controversy in the eighth century, complex traditions of artistic practices and theories had begun to emerge in Christian communities throughout the Roman world. As a minority religious group, Christians initially appropriated and often subverted Roman artistic styles and motifs to negotiate their identity within a polytheistic cultural context. Simultaneously, Christian apologists attacked polytheistic artistic practices as a way of showing the propriety of Christian religious practices. Contemporary scholarship often takes it as a given that Christian artistic practices and theory were at odds with each other from the time that Christians first began producing artworks. However, a careful consideration of the material and documentary evidence from the second century through the fourth century shows a greater harmony between Christian artistic practice and theory than is often assumed. By giving undue epistemic privilege to neither the visible nor the verbal evidence from early Christianity, I attempt to allow Christian images to contribute to our understanding of Christian artistic theory much as texts have done. I do so by examining images of idols in early Christian art and comparing various ways of interpreting these images. I conclude that early Christian artists shared many of the same concerns about images that Christian theologians and philosophers expressed in their writings
Praying Towards Deification: A Study in the Theology of Contemplation
No full textThe last century of patristic scholarship has seen a striking revival in the study of the Cappadocian Fathers, with particular attention given to Origen of Alexandria, Gregory of Nyssa, and Maximus the Confessor. These figures are unique thinkers in and of themselves; yet, their thoughts follow the same kind of theological trajectory, each drawing upon preceding figures to extend their contribution with characteristic insight and philosophic acuity. As Christian theology and practice developed, so too did the meaning, purpose, and forms of prayer; how Christians prayed has always been intimately connected to what they profess as doctrine, particularly in regard to christology. An examination of the theological contours of the three aforementioned figures reveals that for their vein of thought (largely associated with the content of Cappadocian theology), prayer was largely concerned with man's deification through the reception of the Logos of God. Origen offers an emphasis on receiving the Word through the letter of Scripture; Gregory expounds upon the fact that man is made in the "image of God" to explain how man receives the True Man, Christ, through contemplative prayer and virtuous living; finally, Maximus takes us through three stages of contemplation with the end to know the Unknowable insofar as human nature is permitted. Through this study, I shall demonstrate that each figure unites in a common thread to emphasize that receiving the nature of Christ is to partake in His kenōsis love, a love of self-emptying, in order to receive the Divine Nature. Deification, then, is the embodiment of God in the individual, insofar as God is love and man is a creature innately possessing the way to love. For the Cappadocians, contemplation is a recovery of the εἰκών [image] of God by which the human is made, and the restoration—also the radical expansion—of man’s original state: spiritually attuned living amidst a corporeal world
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Interpreting Richard Strauss's Der Krämerspiegel from the perspectives of the performers and the audience.
No full textThe purpose of this document is to examine Richard Strauss's 1918 song cycle Der Krämerspiegel in order to discern compositional intent and to address problems performers may face in communicating the work to a contemporary audience. Examining the existing literature, it is never clearly stated why Strauss composed such an anomalous song cycle that defied aesthetic and generic norms of the day. The premise taken in this study is that Strauss, who was litigiously forced to write the work in order to fulfill a contract with the publisher Bote & Bock, composed certain difficulties into the cycle to make it less marketable and thus less profitable for the firm. Furthermore, he commissioned a text that lampooned the publishing industry in general and certain firms and individuals in particular. Following a brief history of Strauss's involvement with the publishing industry, general considerations for interpretation are examined. The individual songs are then explored, keeping in mind the text's word play and parody, Strauss's use of self-quotation, and the challenges performers and audiences face when confronting Krämerspiegel. Finally, the individual songs are explored, and suggestions for preparation and performance of Krämerspiegel are given suggesting a more operatic understanding of the piece, especially given the cycle's relationship to Strauss's opera Der Rosenkavalier
Genome-wide meta-analysis identifies 11 new loci for anthropometric traits and provides insights into genetic architecture
No full textApproaches exploiting trait distribution extremes may be used to identify loci associated with common traits, but it is unknown whether these loci are generalizable to the broader population. In a genome-wide search for loci associated with the upper versus the lower 5th percentiles of body mass index, height and waist-to-hip ratio, as well as clinical classes of obesity, including up to 263,407 individuals of European ancestry, we identified 4 new loci (IGFBP4, H6PD, RSRC1 and PPP2R2A) influencing height detected in the distribution tails and 7 new loci (HNF4G, RPTOR, GNAT2, MRPS33P4, ADCY9, HS6ST3 and ZZZ3) for clinical classes of obesity. Further, we find a large overlap in genetic structure and the distribution of variants between traits based on extremes and the general population and little etiological heterogeneity between obesity subgroups
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