999 resultados para Funerary world


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Jones, David, A Glorious Work in the World: Welsh Methodism and the International Evangelical Revival, 1735-1750 (Cardiff: University of Wales Press, 2004), pp.xiv+386 RAE2008

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Rubinstein, William, et al., The Jews in the Modern World: A History Since 1750 (London: Hodder and Arnold, 2002), pp.xiv+449 RAE2008

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Children with disabilities are at greater risk of developing mental health problems than their peers, yet the emotional well-being of this group is largely overlooked and there is scant literature about children with a mobility disability. This study examined the retrospective experiences of growing up with mobility disability. The sample comprised of 16-25 year olds with mobility disability. A thematic analysis, informed by grounded theory was used. Themes identified included a common socio educational journey, conflict between care and independence in school and the impact of being singled out because of disability out side school. The result was a range of psycho-social issues that affected participants view of themselves and the world around them. The study also looked at what the participants found helpful in dealing with the emotional impact of their disability. Whilst some sought help through talking therapies, others found involvement in disability sport was helpful.

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Summary: Herod the Great (73-4 B.C.E.) was a Roman client king of the small Jewish state Judaea in the last three decades before the common era. An essential aspect of Herod's reign was his role as a builder. Remarkably innovative, he created an astonishing record of architectural achievement, not only in Judaea but also throughout Greece and the Roman East. Herod’s own inclinations caused him to engage in a building program that paralleled that of his patron, Augustus. The most famous and ambitious project was the expansion of Jerusalem and rebuilding of the Second Temple. Josephus Flavius, a 1st-century Jewish historian, in his descriptions of the visual structure of Jerusalem delivers the picture of the Jewish society in the latter Second Temple Judaea, who were fundamentally antagonistic toward images. For Josephus, Roman iconography, such as Herod’s eagle from the Jerusalem Temple, represents not only political domination but also an unambiguous religious abomination. Visual conservatism in the public realm finds important verification in the excavated remains of Jerusalem’s Temple Mount and the Herodian Quarter (Upper City). Geometric patterns and forms predominate on the floor mosaic, stone furniture, in architectural detail and funerary remains. No human imagery is present in the Jewish context. However, Herodian structures in Jerusalem reflect the architectural and visual vocabulary of their time which contains popular elements of Roman domination in the ancient world.

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Sermon preached at Boston University School of Theology during Wednesday Chapel on October 24, 2007

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http://www.archive.org/details/hindrancestothew00unknuoft

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http://www.archive.org/details/christianmission027881mbp

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http://www.archive.org/details/frontiersofthech013243mbp

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http://www.archive.org/details/howfartotheneare012020mbp

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http://www.archive.org/details/worldmissionofth012478mbp

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http://www.archive.org/details/cooperationandth009506mbp