The early years of Christianity.

"Of the series of Early years of Christianity the topics of the four volumes are as follows: I. Apostolic era ... II. Martyrs and apologists ... III. Doctrines and heresies; and IV. The church worship and Christian life."--Note by the American publishers.

Early Maryland poetry;

Photocopy.

The History and teachings of the early church as a basis for the re-union of Christendom : lectures delivered under the auspices of the Church Club, in Christ Church, N.Y.

Lectures delivered during the spring of 1888.

Denmark in the early iron age,

Mode of access: Internet.

A Select library of the Nicene and post-Nicene Fathers of the Christian church : [second series] /

Includes indexes.

The arts in early England,

The author died while several chapters of v. 6 were obviously unfinished, but no attempt was made to complete the subject-matter. The work was to have been concluded with a 7th volume discussing the illuminated manuscripts of the period.

Adam, pro-Adamites, and extra-terrestrial beings in early-modern Europe

This article examines the question of the existence of non-Adamic persons-both terrestrial and extra-terrestrial-in early modern Europe. More particularly it looks at how the existence of non-Adamites seriously called into question the credibility of the central themes of the Christian story of the creation, fall and redemption in Jesus Christ in early modern Europe. It analyses the impact on the Christian view of history caused by the discovery of the inhabitants of the New World, speculations about the polygenetic origins of the human race, and discussions about the plurality of worlds. It concludes with some reflections on the monogenetic and polygenetic accounts of the origin of humans in a post-Darwinian context.

The making of an ideology of the third way:the evolution of christian democracy in Germany (with special reference to 1945-49)

This study investigates the search for the third way in the history of German Christian Democracy. Today, in the United Kingdom, the 'third way' is seen as a new phenomenon, a synthesis of post-war belief in the welfare state and neo-liberal conservatism. Yet it insufficiently acknowledges that the origins of third way thinking, the marriage of social justice with free market economics, of individualism with collective responsibility, are found in the early philosophies of Catholic Social Theory and Protestant Social Ethical Teaching in Germany. This study shows that in the hundred years from the 1840s to the end of the 1940s, there were Catholic and Protestant socio-ethical thinkers and political reformists in Germany who attempted to bridge the philosophical differences between liberalism and socialism, to develop a socio-economic order based on Christian moral values. It will focus on the period 1945-1949, when the CDU was founded as the first interdenominational, Christian party. The study provides the first comprehensive account of the political debates in Christian democratic groups in the Soviet, British, French and American allied occupied zones, also giving equal attention to the contribution from the Protestant wing, alongside the more widely acknowledged role of Catholics in the birth of the CDU. It examines how Christian Democrats envisaged correcting the aberrations of German history, by uniting all social classes and Christian religions in one all-embracing Volkspartei, and transforming party politics from its earlier obsession with sectarian and ideological interests towards a more pragmatic 'third way' programme. The study argues that through the making of its ideology, the CDU modified the nation's understanding of its history, re-interpreted its traditions, and redefined the meaning and perception of established political philosophies. This reveals how the ambiguity of political terminology, and the flexible practice of 'third way' politics, were an invaluable political resource in the CDU's campaign for unity, ideological legitimisation and political power.

Influence of light exposure during early life on the age of onset of bipolar disorder

Background: Environmental conditions early in life may imprint the circadian system and influence response to environmental signals later in life. We previously determined that a large springtime increase in solar insolation at the onset location was associated with a younger age of onset of bipolar disorder, especially with a family history of mood disorders. This study investigated whether the hours of daylight at the birth location affected this association. Methods: Data collected previously at 36 collection sites from 23 countries were available for 3896 patients with bipolar I disorder, born between latitudes of 1.4N and 70.7N, and 1.2S and 41.3S. Hours of daylight variables for the birth location were added to a base model to assess the relation between the age of onset and solar insolation. Results: More hours of daylight at the birth location during early life was associated with an older age of onset, suggesting reduced vulnerability to the future circadian challenge of the springtime increase in solar insolation at the onset location. Addition of the minimum of the average monthly hours of daylight during the first 3 months of life improved the base model, with a significant positive relationship to age of onset. Coefficients for all other variables remained stable, significant and consistent with the base model. Conclusions: Light exposure during early life may have important consequences for those who are susceptible to bipolar disorder, especially at latitudes with little natural light in winter. This study indirectly supports the concept that early life exposure to light may affect the long term adaptability to respond to a circadian challenge later in life.

Facies model for a coarse-grained, tide-influenced delta : Gule Horn Formation (Early Jurassic), Jameson Land, Greenland

Acknowledgements: Funding for this project was provided from the Research Council of Norway through the Petromaks project 193059 and the FORCE Safari Project. Arild Andresen (University of Oslo) and Aka Lynge (POLOG) are thanked for logistical support, Björn Nyberg (Uni Research CIPR and University of Bergen) for assistance in the field, Arve Næss (Statoil) for providing data and assistance during the planning phase, Julien Vallet and Huges Fournier (Helimap Systems SA) for data acquisition. Riegl LMS GmbH is acknowledged for software support. We thank Brian Willis and an anonymous reviewer for their insightful and thorough reviews and Mariano Marzo for editorial comments.

Facies model for a coarse-grained, tide-influenced delta : Gule Horn Formation (Early Jurassic), Jameson Land, Greenland

Acknowledgements: Funding for this project was provided from the Research Council of Norway through the Petromaks project 193059 and the FORCE Safari Project. Arild Andresen (University of Oslo) and Aka Lynge (POLOG) are thanked for logistical support, Björn Nyberg (Uni Research CIPR and University of Bergen) for assistance in the field, Arve Næss (Statoil) for providing data and assistance during the planning phase, Julien Vallet and Huges Fournier (Helimap Systems SA) for data acquisition. Riegl LMS GmbH is acknowledged for software support. We thank Brian Willis and an anonymous reviewer for their insightful and thorough reviews and Mariano Marzo for editorial comments.

The Didache and Traditioned Innovation: Shaping Christian Community in the First Century and the Twenty-First Century

Church leaders, both lay and clergy, shape Christian community. Among their central tasks are: building communal identity, nurturing Christian practices, and developing faithful structures. When it comes to understanding the approach of the earliest Christian communities to these tasks, the Didache might well be the most important text most twenty-first century church leaders have never read. The Didache innovated on tradition, shaping the second generation of Christians to meet the crises and challenges of a changing world.

Most likely composed in the second half of the first century, the Didache served as a training manual for gentile converts to Christianity, preparing them for life in Christian community. This brief document, roughly one third the length of Mark’s gospel, developed within early Jewish-Christian communities. It soon found wide usage throughout the Mediterranean region, and its influence endured throughout the patristic and into the medieval period.

The Didache outlines emerging Christian practices that were rooted in both Jewish tradition and early Jesus material, yet were reaching forward in innovative ways. The Didache adopts historical teachings and practices and then adapts them for an evolving context. In this respect, the writers of the Didache, as well as the community shaped by its message, exemplify the pattern of thinking described by Greg Jones as “traditioned innovation.”

The Didache invites reflection on the shape and content of Christian community and Christian leadership in the twenty-first century. As churches and church leaders engage a rapidly changing world, the Didache is an unlikely and yet important conversation partner from two millennia ago. A quick read through its pages – a task accomplished in less than half an hour – brings the reader face to face with a brand of Christianity both very familiar and strikingly dissimilar to modern Christianity. Such dissonance challenges current assumptions about the church and creates a space in which to re-imagine our situation in light of this ancient Christian tradition. The Didache provides a window through which we might re-examine current conceptualizations of Christian life, liturgy, and leadership.

This thesis begins with an exploration of the form and function of the Didache and an examination of a number of important background issues for the informed study of the Didache. The central chapters of this thesis exegete and explore select passages in each of the three primary sections of the Didache – the Two Ways (Didache 1-6), the liturgical section (Didache 7-10), and the church order (Didache 11-15). In each instance, the composers of the Didache reach back into a cherished and life-giving aspect of the community’s heritage and shape it anew into a fresh and faithful approach to living the Christian life in a drastically different context.

The thesis concludes with three suggestions of how the Didache may provide a resource for the way the Church in the present thinks about training disciples, shaping community, and developing leadership structures. These conversation starters offer beginning points for a richer, fuller discussion of traditioned innovation in our current church context. The Didache provides a source of wisdom from our spiritual forebears that modern Christian leaders would do well not to ignore. With a look through the first century window of the Didache, twenty-first century Christians can discover fresh insights for shaping Christian community in the present.

Embodied Prayer: the practice of prayer as Christian theology

This dissertation attempts to retrieve the integration of prayer and theology in the life of the church. Prayer is a spiritual and bodily theological activity that forms Christian identity and virtuous character. The bodily dimension of Christian prayer plays an essential role in theological understanding and moral formation. However, the embodiment of prayer has been mostly neglected in modern academic theology. This study highlights the significance of the body at prayer in theological studies and spiritual formation.

Chapter 1 presents Karl Barth’s theology of prayer as a model of the integration of prayer, theology, and Christian life (lex orandi, lex credendi, lex agendi). However, Barth’s attempt to overcome the dichotomy between theory and practice in theology did not pay much attention to embodiment of prayer. Through ritual studies and phenomenology (Marcel Mauss, Maurice Merleau-Ponty, and Pierre Bourdieu), chapter 2 shows why the bodily dimension of the practice of prayer should be recovered in theology and ministry; then it explains how Christians in the early and medieval church actually prayed with the body, how their bodily actions were understood in their theological paradigms, and how their actions contributed to the formation of Christian character. Chapter 3 narrows the focus to the formation of the heart in the making of Christian character. The practice of prayer has been emphasized not only as an expression of the inner heart of pray-ers but also as a channel of grace that shapes their affections as enduring dispositions of the heart. Furthermore, historically the bodily practice of prayer gave theological authority to the devout Christians who were marginalized in academic theology or ecclesiastical hierarchy, and Chapter 4 presents the lex orandi of praying women who gained their theological knowledge, wisdom, and authority through their exemplary practices of prayer (Catherine of Siena, Mechthild of Magdeburg, Julian of Norwich, Margery Kempe, and Teresa of Avila). These historical examples reveal how Christian communities appreciated and celebrated the theological voices from the margins, which developed from theological embodiments in prayer.

This dissertation concludes that academic theology needs to heed these diverse theological voices, which are nurtured through everyday practice, as an integral part of theological studies. Therefore, it calls for a new paradigm for understanding the relationship between theory and practice in theological education. The integration between theory and bodily practice is necessary for both academic theology and spiritual formation. A more holistic understanding of Christian practices will not only enhance the training of scholars and clergy but also give the laity their own theological voices that will enrich academic theology.

Diabolical Witches or Sinful Princes? “Political” Foundations of Demonological Skepticism in the Early Modern Period

Skepticism regarding witchcraft, characteristic (but not exclusive) of the Spanish lands, corresponds with a particular view of evil’s etiology. Whereas paradigmatic texts of radical demonology, as the Malleus Maleficarum, gave a conclusive step towards the demonization of natural evil (as they put the blame on the devil and the witches for calamities and plagues), texts of Castilian origin, as Alonso de Espina’s Fortalitium fidei, embraced the traditional position: they considered the devil as a promoter of moral evil in the world, meanwhile natural evil is seen as a result of the wrath of God for the sins of His people –particularly, the sin of Christian princes. I argue that the distinction between these two ways of thinking the causality of the world’s misfortunes can be read in political terms.

Mutation in NDUFA13/GRIM19 leads to early onset hypotonia, dyskinesia and sensorial deficiencies, and mitochondrial complex I instability

International audience