18,787 research outputs found
Oddy (D. J.), Miller (D. S.), eds. Diet and health in Modem Britain
No full textScholliers Peter. Oddy (D. J.), Miller (D. S.), eds. Diet and health in Modem Britain. In: Revue belge de philologie et d'histoire, tome 69, fasc. 2, 1991. Histoire - Geschiedenis. pp. 512-513
Oddy (D. J.), Miller (D. S.), eds. Diet and health in Modem Britain
No full textScholliers Peter. Oddy (D. J.), Miller (D. S.), eds. Diet and health in Modem Britain. In: Revue belge de philologie et d'histoire, tome 69, fasc. 2, 1991. Histoire - Geschiedenis. pp. 512-513
Peter Merritt Presents Paul Miller with Helen G. and Allan D. Cruickshank Award in Clewiston
No full textPeter Merritt (right) presents Paul Miller (left) with the Helen G. and Allan D. Cruickshank award during the spring 2003 Florida Ornithological Society meeting held at the Clewiston Inn on April 11-13 in Clewiston, Florida.https://digitalcommons.usf.edu/fos_images/3162/thumbnail.jp
The Concept of Genius in D. A. Granin’s Work (Based on the Novel “Evenings with Peter the Great”)
No full textThe article deals with D. A. Granin’s concept of history as presented in the novel “Evenings with Peter the Great”. The author of the novel argues that historical process is driven and streamlined by people endowed with rare gifts and deep urge to create such as the first Russian emperor Peter the Great
Zechariah 9-14 as the substructure of 1 Peter’s eschatological program
No full textThe principal aim of this study is to discern what has shaped the author of 1 Peter to regard Christian suffering as a necessary (1.6) and to-be-expected (4.12) component of faithful allegiance to Jesus Christ. Most research regarding suffering in 1 Peter has limited the scope of inquiry to two particular aspects—its cause and nature, and the strategies that the author of 1 Peter employs in order to enable his addressees to respond in faithfulness. There remains, however, the need for a comprehensive explanation for the source that has generated 1 Peter’s theology of Christian suffering. If Jesus truly is the Christ, God’s chosen redemptive agent who has come to restore God’s people, then how can it be that Christian suffering is a necessary part of discipleship after his coming, death and resurrection? What led the author of 1 Peter to such a startling conclusion, which seems to runs against the grain of the eschatological hopes and expectations of Jewish restoration ideology?
This thesis analyzes the appropriation of shepherd and fiery trials imagery,
and argues that the author of 1 Peter is dependent upon Zechariah 9-14 for his
theology of Christian suffering. Said in another way, the eschatological program of
Zechariah 9-14, read through the lens of the Gospel, functions as the substructure
for 1 Peter’s eschatology and thus its theology of Christian suffering.
In support of this hypothesis, this study highlights the fact that Zechariah 9-
14 was available and appropriated in early Christianity, in particular in the Passion
Narrative tradition; that the shepherd imagery of 1 Pet 2.25 is best understood
within the milieu of the Passion Narrative tradition, and that it alludes to the
eschatological program of Zechariah 9-14; that the fiery trials imagery found in 1
Peter 1.6-7 and 1 Pet 4.12 is distinct from that which we find in Greco-Roman and OT
wisdom sources, and that it shares exclusive parallels with some unique features of
the eschatological program of Zechariah 9-14; that Zechariah 9-14 offers a more
satisfying explanation for the modification of Isa 11.2 in 1 Pet 4.14, the transition
from 4.12-19 to 5.1-4, why Peter has oriented his letter with the term διασπορά,
and why he has described his addresses as οἶκος τοῦ θεοῦ; and finally that 1 Peter
contains an implicit foundational narrative that shares distinct parallels with the
eschatological program of Zechariah 9-14.
We can conclude that 1 Peter offers a unique vista into the way in which at
least one early Christian witness came to understand and to communicate the fact
that Christian suffering was a necessary feature of faithful allegiance to Jesus Christ
Preface to the special issue in memory of Hermann Flaschka
No full textOn the 18th of March, 2021, Hermann Flaschka passed away in Tucson, Arizona. He was a Professor of Mathematics at the University of Arizona, well known for his important contributions in completely integrable systems. He was a fellow of the American Mathematical Society, an awardee of the Norbert Wiener Prize in Applied Mathematics, and one of the founding editors of Physica D. He was held in great esteem by his collaborators and students. This special issue collects a series of articles written by people who were close to Professor Flaschka during his career, to honour his legacy
Copyright & Your Research
No full textAs publishing options increase in number, it is ever more important that university authors manage their copyrights in a way that ensures maximum benefit to them and to the university. Peter Hirtle, Senior Policy Advisor in the Cornell University Library and a Research Fellow at the Berkman Center for Internet & Society at Harvard University, will give an overview of the sometimes puzzling issues surrounding creating, securing, owning, and using copyrighted works. Topics will include author agreements and contracts, the public access requirements in some federal grants, new publishing options, and the management of your copyrights. The session will benefit those who want to gain a better understanding of the changing nature of scholarly communications. PRESENTATION BY Peter B. Hirtle, Senior Policy Advisor, Cornell University Library, and Research Fellow, Berkman Center for Internet Security and Society, Harvard Universit
Peter Maurin: Prophet in the Twentieth Century
No full textIn his book The Diary of a Country Priest, George Bernanos wrote How little we know what a human life really is -- even our own. To judge us by what we call our actions .is probably as futile as to judge us by our dreams. Though Bernanos was not referring to Peter Maurin, the mystery of human life called forth in the passage especially applies to Maurin\u27s life. What do we really know of a man who, though his writings were circulated around the country and spoke at length with hundreds of people, was a wanderer and revealed little of his background or interior life to even the best of friends? What words can convey the inner workings of a man who decided in his fifties to give up everything he owned and to embark on a life of voluntary poverty in order to bring the person and the social order back to the teachings of Christ? How can one describe the mixture of tenacity, that saw him hold to this vision despite the obstacles, and gentleness, that rarely allowed harsh words or actions? To be sure, few modern biographers would subscribe to Bernanos\u27 statement or to the corollary: that we can approach the meaning of a person\u27s life only by allowing the person\u27s freedom not to be completely objectified and defined. After thinking about Maurin for years and laboring at writing his biography, I can say without apology that, in a profound way, Maurin\u27s life remains amystery.
This should not surprise us. In many ways, Maurin was a prophet and a prophet always remains a mystery. He comes from the past to critique and judge the present. He proposes solutions that seem simplistic. yet on closer examination are profound. He proposes ideas that challenge contemporary reality yet claims no originality. Though I have struggled to remain outside, inevitably I have been drawn into this mystery and have been changed by it.
Those who preceded me in writing about Peter Maurin have similarly been drawn into this mystery. The first and most prolific writer on Maurin is Dorothy Day, a woman who gained her vocation through his teachings. She has invoked his presence in her columns in The Catholic Worker, newspaper from its inception in 1933 and in her auto-biographical books, The Long Loneliness (New York: Harper and Row, 1952) and Loaves and Fishes (New York: Harper and Row, 1963). It goes without saying that hen recording of Maurin\u27s thoughts and activities have been invaluable to my own work. The second serious writer on Maurin is Brendan Anthony O\u27Grady who wrote Peter Maurin, Propagandist (Ph.D. dissertation, University of Ottawa,1954), a work which explored Maurin\u27s technique of agitation. Especially helpful to me were O\u27Grady\u27s appendices which contained letters from Maurin\u27s family and friends, and gave details and insight into Maurin\u27s life prior to the founding of the Catholic Worker movement. The third writer is Arthur Sheehan, who was a friend and disciple of Maurin\u27s and who attempted the first biography of Maurin, titled Peter Maurin: Gay Believer (New York: Hanover House, 1959). As a friend Sheehan was privy to Maurin\u27s activities and conversations, and as a biographer Sheehan was a diligent researcher. While this proximity hindered objectivity to some degree, Sheehap\u27s biography was also stymied by the publisher\u27s desire that personality rather than ideas be emphasized. Thus Maurin\u27s most important years after the founding of the Catholic Worker movement are handled inadequately. Though there has been another work since Sheehan\u27s biography, one that attempted to trace the influence of Maurin\u27s early life in France on his subsequent life and thought in America (Anthony W. Novitsky, The Ideological Development of Peter Maurin\u27s Green Revolution, [Ph.D.dissertation,· University of New York at Buffalo, 1976]), Sheehan\u27s research into Maurin\u27s life in France remains the starting point ,for the reconstruction of this part of Maurin\u27s life. My debt to Sheehan is duly noted in Chapter 1.
The fourth writer, William D. Miller, is the most interesting of those who have written on Maurin for he was the first professionally trained intellectual to show interest in the Catholic Worker movement in general and Maurin in particular. In his book A Harsh and Dreadful Lave: Dorothy Day and the Catholic Worker Movement (New York: Liveright, 1973), Miller sees Maurin as a gentle man who found his freedom in the Catholic tradition by voluntarily adopting poverty. Though the focus of Miller\u27s work was on the story of the Catholic Worker movement, he, at the same time, called for a full biography of Maurin. It is under his able (I would say inspired) direction that I have thought through Maurin\u27s place in the twentieth century and completed, the biography itself
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