Pietismin kuva - ikkuna yksityiseen hengellisyyteen : Johann Arndtin opetukset pietistisen embleemin perustana

The image of Pietism a window to personal spirituality. The teachings of Johann Arndt as the basis of Pietist emblems The Pietist effect on spiritual images has to be scrutinised as a continuum initiating from the teachings of Johann Arndt who created a protestant iconography that defended the status of pictures and images as the foundation of divine revelation. Pietist artworks reveal Arndtian part of secret, eternal world, and God. Even though modern scholars do not regarded him as a founding father of Pietism anymore, his works have been essential for the development of iconography, and the themes of the Pietist images are linked with his works. For Arndt, the starting point is in the affecting love for Christ who suffered for the humankind. The reading experience is personal and the words point directly at the reader and thus appear as evidence of the guilt of the reader as well as of the love of God. Arndt uses bounteous and descriptive language which has partially affected promoting and picturing of many themes. Like Arndt, Philipp Jakob Spener also emphasised the heart that believes. The Pietist movement was born to oppose detached faith and the lack of the Holy Ghost. Christians touched by the teachings of Arndt and Spener began to create images out of metaphors presented by Arndt. As those people were part of the intelligentsia, it was natural that the fashionable emblematics of the 17th century was moulded for the personal needs. For Arndt, the human heart is manifested as a symbol of soul, personal faith or unbelief as well as an allegory of the burning love for Jesus. Due to this fact, heart emblems were gradually widely used and linked with the love of Christ. In the Nordic countries, the introduction of emblems emanated from the gentry s connections to the Central Europe where emblems were exploited in order to decorate books, artefacts, interiors, and buildings as well as visual/literal trademarks of the intelligentsia. Emblematic paintings in the churches of the castles of Venngarn (1665) and Läckö (1668), owned by Magnus Gabriel De la Gardie, are one of the most central interior paintings preserved in the Nordic countries, and they emphasise personal righteous life. Nonetheless, it was the books by Arndt and the Poet s Society in Nurnberg that bound the Swedish gentry and the scholars of the Pietist movement together. The Finnish gentry had no castles or castle churches so they supported county churches, both in building and in maintenance. As the churches were not private, their iconography could not be private either. Instead, people used Pietist symbols such as Agnus Dei, Cor ardens, an open book, beams, king David, frankincense, wood themes and Virtues. In the Pietist images made for public spaces, the attention is focused on pedagogical, metaphorical, and meaningful presentation as well as concealed statements.

Evil Gods and Reckless Saviours : Adaptation and Appropriation in Late Twentieth Century Jesus-Novels

Late twentieth century Jesus-novels search after a completely new picture of Jesus. Novels written for instance by Norman Mailer, José Saramago, Michèle Roberts, Marianne Fredriksson, and Ki Longfellow provide an inversive revision of the canonic Gospels. They read the New Testament in terms of the present age. In their adaptation the story turns often into a critique of the whole Christian history. The investigated contrast-novels end up with an appropriation that is based on prototypical rewriting. They aim at the rehabilitation of Judas, and some of them make Mary Magdalane the key figure of Christianity. Saramago describes God as a blood thirsty tyrant, and Mailer makes God combat with the Devil in a manichean sense as with an equal. Such ideas are familiar both from poststructuralist philosophy and post-metaphysical death-of-God theology. The main result of the intertextual analysis is that these scholars have adopted Nietzschean ideas in their writing. Quite unlike earlier Jesus-novels, these more recent novels present a revision that produces discontinuity with the original source text, the New Testament. The intertextual strategy is based on contradiction. The reader wittnesses contesting and challenging, the authors attack Biblical beliefs and attempt to dissolve Christian doctrines. An attack on Biblical slave morality and violent concept of God deprives Jesus of his Jewish Messianic identity, makes Old Testament law a contradiction of life, calls sacrificial soteriology a violent pattern supporting oppression, and presents God as a cruel monster who enslaves people under his commandments and wishes their death. The new Jesus-figure contests Mosaic Law, despises orthodox Judaism, abandons Jewish customs and even questions Old Testament monotheism. In result, the novels intentionally transfer Jesus out of Judaism. Furthermore, Jewish faith appears in a negative light. Such an intertextual move is not open anti-Semitism but it cannot avoid attacking Jewish worship. Why? One reason that explains these attitudes is that Western culture still carries anti-Judaic attitudes beneath the surface covered with sentiments of equality and tolerance. Despite the evident post-holocaust consciousness present in the novels, they actually adopt an arrogant and ironical refutation of Jewish beliefs and Old Testament faith. In these novels, Jesus is made a complete opposite and antithesis to Judaism. Key words: Jesus-novel, intertextuality, adaptation, slave morality, Nietzsche, theodicy, patriarchy.

Charge Transfer Complexes of Crown Ethers with 2, 3, 5, 6 - Tetracyano Pyrazine

The interaction of five crown ethers, 15-crown-5, 18-crown-6, benzo-15-crown-5, dibenzo-l8-crown-6, and dibenzo-24-crown-8 with 2, 3, 5, 6 - tetracyano pyrazine has been studied by spectroscopic methods. The association constants and thermodynamic parameters of the 1:1 complexes formed by donor ethers with the acceptor have been evaluated. There is an indication that oxygens of the ethers and aryl part of the ether act cooperatively in binding of the acceptor.

A facile entry to macrocyclic disulfides: an efficient synthesis of redox-switched crown ethers

An interesting sulfur transfer reaction with benzyltriethylammonium tetrathiomolybdate has been used efficiently for the synthesis of macrocyclic disulfides. This methodology has been extended to a high-yield synthesis of ''redox-switched'' crown ethers which have potential application for selective ion transport across liquid membranes.

Photoinduced electron transfer in zinc porphyrin-crown ether supramolecule with Eu3+ electron acceptor in crown void

Photoinduced electron transfer (ET) reactions in the zinc porphyrin-crown ether (ZnPCE) supramolecule, in which one crown ether moiety containing Eu3+ as electron acceptor is covalently linked to zinc porphyrin (ZnP), were studied by flash photolysis. In methanol solutions, highly efficient charge separation occurs via intramolecular ET from (ZnP)-Zn-3 to Eu3+ encapsulated in the crown ether void (k(1) = (3 +/- 1) X 10(3) s(-1)) and intramolecular ET from 3ZnP to uncomplexed Eu2+ (k(2) = (2.5 +/- 0.5) X 10(3) s(-1)). Intermolecular ET from Eu2+ escaped from the crown ether void to ZnP.+ (k(tau) = (4.3 +/- 0.7) X 10(8) M(-1) s(-1)) seems to be the main pathway of charge recombination.

Synthesis and cation binding properties of new bile acid-based crown ethers

A series of bile acid-based crown ethers (7a-c,12 and 13) were easily constructed from readily available precursors. Measurement of association constants (K-a) with alkali metal picrates in CHCl3 showed that azacrown ethers 7a-c and Chola-Cuowns 12 and 13 show greater binding towards Rb+ and K+. The presence of the aromatic moieties showed subtle changes in the binding properties. Insight II minimized structures show very different conformations of aromatic units in 7a-b and 13.