Now showing items 38056-38075 of 86160

    • J. Allen Miller, 1866-1935

      Allison, Richard E. (Ashland Theological Seminary, 1982)
      "The spirit and genius of the Brethren, says Dr. J. Allen Miller, are to be found in the life of the community. To appreciate it one must enter it. The reference is not to narrow idiosyncrasies but those umagnificent traits of Christian conduct, the unfaltering devotion to convictions, the honesty and integrity of character and loyalty to the church and the Word of God."l This quiet and peaceful lifestyle flowed on as a deep stream of spiritual righteousness. The fraternal fellowship was simple and sincere. These are the J. Allen Miller traits that improve with the years. This calls for a heroic, selfsacrificing spirit able to live in distinction from the culture with the goal being Christ-like character"
    • J. C. Friedrich von Schiller. Aesthetics and Politics

      Gelan, Cristina (AXIS Fundation, University “Al.I.Cuza” Iassy, 2006)
      To arrive at a practical solution in the political problem, one must take the road of aesthetics because, in Schiller’s opinion, it is only through beauty that we arrive at freedom. This can only be demonstrated if we first know the principles by which reason is guided in political legislation; for, although in its aesthetic state human action is truly free and it is free to the highest degree from any constrictions, it is not, nevertheless, beyond laws. Reason and the illumination of the mind, Friedrich Schiller believes, are not enough to make the truth triumph and heal the political: an education of feeling is necessary. The education of feeling represents the most stringent necessity as it becomes both a means to render efficient the improvement of ideas and judgments in practical life, and a cause generating this improvement. For, any amelioration in the sphere of the political must have in view the ennoblement of the character, and the instrument most at hand to this aim is the art of the beautiful. Beauty is the common object of the two impulses or instincts (reason and experience) and is best expressed through the concept of play; it is only play that renders man complete and develops his double nature. Making the beautiful a mere play does not involve a degradation of beauty; restricting the beautiful, which is regarded as an element of culture, to mere play is not in contradiction with the dignity of beauty, but we must look at the idea of play as it was expressed by Johan Huizinga also, and see man as the homo ludens providing the art of life.
    • J. Chinese Medical Ethics

      Lin, Yu; Dapu, Shi (Eubios Ethics Institute, 1996)
    • J. Chinese Medical Ethics

      Lin, Yu; Dapu, Shi (Eubios Ethics Institute, 1995)
    • J. Gresham Machen, Inerrancy and Creedless Christianity

      Hart, D.G. (Gospel Coalition, 2000)
      "When J. Gresham Machen died on 1 January 1937, his former colleague at Princeton Theological Seminary, Caspar Wistar Hodge lamented that the English-speaking world had lost its ‘greatest theologian’.' Obviously, such sentiments reflected the suddenness of Machen’s death and a high regard for his considerable abilities; at the time Machen was only 55 and the widely acknowledged leader of conservative Protestantism in the United States, having written important books in New Testament studies and polemical theology while a professor at Princeton, and then having established amid theological controversies in the Presbyterian Church, USA a new school, Westminster Theological Seminary.2 Other fundamentalist leaders such as William Jennings Bryan or William Bell Riley may have rivalled Machen’s popularity, but his scholarly achievements and thoughtful arguments had earned him respect from secular intellectuals and conservative churchmen alike. Still, seeing how the United Kingdom could also boast of the contributions from her own conservative scholars - from James Orr to Martin Lloyd-Jones Hodge’s encomium may have struck British readers as another example of Yankee braggadocio."
    • J. K. Elliott. A Synopsis of the Apocryphal Nativity and Infancy Narratives

      Holmes, Michael W. (Society of Biblical Literature, 2008)
      "Much of popular piety and tradition surrounding the “Christmas story” and the infant Jesus derives not from the two canonical accounts (Matthew 1-2 and Luke 1-2) but from what are traditionally termed “apocryphal” accounts. Though some of these accounts are relatively easy to obtain, others can be difficult to locate or acquire. Thus J. K. Elliott has performed a useful service by collecting in a convenient form all the major sources that narrate some part of the story of the nativity, infancy, and childhood of Jesus. 2. In view of his excellent revision and updating of M. R. James’ venerable edition of the “Apocryphal New Testament” (J. K. Elliott, The Apocryphal New Testament [Oxford: Clarendon Press, 1993]) and his continuing involvement with projects focusing on that body of literature, Elliott is extraordinarily well qualified to create the present synopsis. Indeed, no small part of it will seem familiar to users of his earlier volume, since the translations of about one third of the documents are taken from that volume."(pg 1)
    • J. L. Kraff

      Sahlberg, Cari-Erik (Scott Christian University School of Theology, 1997)
      "The instruments used by God throughout church history to advance his Kingdom have been diverse and varied. None of them fit into the same mold, except their common devotion and obedience to Jesus Christ. This article reflects on one of those pioneers whose devoted life contributed to the opening of East Africa to the Christian gospel. We would do well to count the cost of bringing the gospel to Africa and remember that the same measure of devotion is required of the Church today if every "tribe, tongue and nation" in the world today is to have the same privilege as we have had through pioneers such as Johann Ludwig Krapf. "
    • J. Neville Birdsall. Collected Writings in Greek and Georgian Textual Criticism.

      Nicklas, Tobias (Society of Biblical Literature, 2007)
      "Am 1. Juli 2005 verstarb im Alter von 77 Jahren J. Neville Birdsall, einer der bedeutendsten Vertreter der neutestamentlichen Textkritik im 20. Jahrhundert. Viele seiner Studien wie die in „Aufstieg und Niedergang der römischen Welt“ publizierte Grundlagenarbeit, die Publikationen zu wichtigen Manuskripten wie den Bodmer oder den Chester Beatty Papyri, aber auch zu neutestamentlichen Zitaten in patristischer Literatur oder zu den Übersetzungen des Neuen Testaments machen inzwischen einen bedeutenden Teil der Forschungsgeschichte zum Text des Neuen Testaments aus. Die hohe Anerkennung, die sich Birdsall in mehr als vier Jahrzehnten wissenschaftlicher Arbeit erarbeitete, lässt es umso überraschender erscheinen, dass Birdsall nie eine Studie in Buchform publizierte: Weder wurde seine Dissertation zur Bedeutung von Minuskel 1739 für den Text der Paulusbriefe (University of Nottingham, 1959) jemals veröffentlicht, noch hat Birdsall sich später einmal monographisch geäußert. Stattdessen veröffentlichte er Dutzende von Aufsätzen—viele von ihnen Miszellen—zu Problemen neutestamentlicher Textkritik und Textgeschichte."(pg 1)
    • J. P. Chown, 1821-1856

      Milner, D.B. (Baptist Historical Society, 1973)
      "CHOWN, of Bradford and Bloomsbury, is a name now almost forgotten, yet a record of his life shows him to be one of our great Victorian Baptist ministers, a devoted pastor, powerful preacher, popular lecturer, Christian citizen and trusted denominational leader. He became a town "institution" in Bradford during his twenty-seven years' ministry and then responded to a call to Bloomsbury at a very critical time in its history and in ten years restored and built up the strength of the church."
    • J. P. Moreland. Christianity and the Nature of Science:

      Hogan, Edward (Rabbi Myer and Dorothy Kripke Center for the Study of Religion and Society, 1999)
      "The topic of this book is somewhat more specific than the title suggests. It's main question is whether "creation science" is really a science or not. The book is essentially a primer in the history and philosophy of science for those interested in the creation/evolution debates. It does not pretend to consider the biblical or theological adequacy of creation science, nor the facts that each side musters in its favor. Instead the author aims to show that, at minimum, objections to the scientific status of creationism fail to be convincing because they are insufficiently informed by the history and philosophy of science. Put another way: this is a sourcebook, not necessarily for winning the next court case or school board debate in the creation/evolution controversy - indeed, the book's tone is not at all polemical, and its measured tone is itself a contribution to the controversy - but certainly for moving those debates to another level of sophistication concerning what it means to be a science. [2] The book has three basic premises. First, that it is imperative for Christianity to interact with the contemporary world "in a humble, Christ-honoring, and well informed way" (11); and if it is to do so, it must interact with the most important influence shaping that world, science. Second, that one's philosophy of science is foundational to how one integrates theology and science. And third, that the prevailing philosophy of science in the present context of the creation/evolution controversy is modern in the pejorative sense, that is, it assumes that scientism is true, that scientific realism is true, and that a clear line of demarcation can be drawn between science and all other disciplines."(pg 1)
    • J. Philip Wogaman. Christian Perspective on Politics. Louisville, Kentucky: Westminster John Knox Press, 2000. Pp. X + 374. $29.95 (Paper).

      Clark, Terry (Rabbi Myer and Dorothy Kripke Center for the Study of Religion and Society, 2000)
      "Wogaman's thesis is that Christians should be engaged in the body politic. Beginning from the notion that the state is "society acting as a whole" (15), he contends that Christians can not avoid political involvement if for no other reason than they are part of society. Therefore they are necessarily a part of whatever society does (or does not do). However, Wogaman is not satisfied with mere acquiescence to state power. He argues for active involvement on the part of Christians, one informed by their faith. [2] After laying out the book's thesis in part one, Wogaman turns, in part two, to a consideration of the most useful set of principles for guiding Christian political activity. Analyzing alternatives offered by several distinct Christian perspectives, he concludes those related to "mainstream Christian" thinking best serve this purpose. While there are elements of truth in each of the perspectives, the core problem of most is that they permit too great a division between the community of faith and the broader society within which it is imbedded. "Mainstream Christianity" alone permits an integration of the two, owing to its more inclusive notion of covenant. Since God's grace extends to all, not just the Christian community, God is active in all of society. Recognizing this, Christians must be as well. [3] In the remainder of the book, Wogaman considers how Christians should engage in the political space. He begins part three by identifying ten "theological entry points," intended to serve as guides for resolving questions concerning appropriate Christian responses to political issues. Among them are covenant, the theology of the cross, and Christian eschatology (there is a divine purpose, which political involvement can help fulfill). He concludes part three by considering broad issues related to good government. In part four, Wogaman develops a Christian response for a host of public policy issues (to include state provision of goods and services, social protection for the needy, environmental policy, education, affirmative action, abortion, and capital punishment). The response in each case is determined by an application of the ten "theological entry points.""(pg 1)
    • J. The Covenant of life and K. Covenant and Creation

      The Advisory Council on Church and Society for the Presbyterian Church (USA) (1983)
      "The Advisory Council on Church and Society transmits to the 195th General Assembly (1983) the following two reports, "The Covenant of Life and the Caring Community" and "Covenant and Creation: Theological Reflections on Contraception and Abortion," and recommends that both be received by the 195th General Assembly (1983) and their policy statements and recommendations adopted. It also recommends that both reports be reprinted by the Office of the Stated Clerk and made available to the church for study."
    • J.-J. Rousseau e o drama da história Humana [J.-J. Rousseau and the tragedy of human history]

      Romeiro Oliveira, Richard (Faculdade Jesuita de Filosofia e Teologia, 2015)
      "A reflexão política e moral levada a cabo por Rousseau constitui, de certo modo, uma das principais matrizes teóricas da perspectiva historicista que, a partir de um determinado momento, se tornou hegemônica no contexto do pensamento moderno. Com efeito, por meio de sua reflexão, Rousseau instaura e desenvolve uma nova concepção antropológica que nos apresenta o homem não mais como um ser dotado de uma natureza imutável e desde sempre determinada, mas como o produto de um devir ou de um processo responsável pela irrupção de transformações radicais em sua constituição profunda. No entanto, apesar de conceber o processo histórico como um elemento fundamental na configuração da realidade propriamente humana, Rousseau não compartilhou da crença iluminista no progresso, visualizando a história do homem não como uma marcha irresistível em direção ao melhor, mas, antes, como um fenômeno fundamentalmente ambíguo, envolvendo um descompasso entre desenvolvimento intelectual e desenvolvimento moral. O objetivo do presente artigo é explorar e analisar essa concepção do caráter fundamentalmente ambivalente do processo histórico em Rousseau, buscando compreender suas principais articulações teóricas e conceituais" ["The political and moral reflection accomplished by Rousseau constitutes somehow one of the principal theoretical sources of historicist perspective that became hegemonic in a given moment in the context of modern thought. In fact, through his reflection Rousseau establishes and develops a new anthropological conception that does not portray man as a being having an immutable and ever- -determined nature, but as the product of a becoming or process responsible for the emergence of radical changes in his inner constitution. However, in spite of conceiving the historical process as a fundamental element in the shaping of the proper human reality, Rousseau did not share the Enlightenment Faith in progress. For him, man’s history is not an irresistible move towards what is best, but it is rather an essentially ambiguous phenomenon, that involves an imbalance between intellectual development and moral development. The purpose of this paper is to explore and analyse Roussea`s conception of the ambivalent character of the historical process, trying to understand its main theoretical and conceptual articulations"]
    • J.L.L. Aranguren: reformador moral en época de crisis [J.L.L. Aranguren: moral reformer in times of crisis]

      Cerezo, Pedro (Consejo Superior de Investigaciones Científicas CSIC, 1991)
      "En el doble tono del pensamiento de Aranguren -el del filósofo moral y el de moralista- es el segundo el que lleva el cantus [irmus y constituye el estilo del pensador. En este sentido, la obra de J.L. Aranguren continúa creadoramente la gran tradición moralista del pensamiento hispánico. Remedando la expresión orteguiana, podría definirse como «experimentos morales de nueva España", poniéndola en forma moral. A la vez, pervive en ella el aliento unamuniano de una profunda reforma del ethos del catolicismo español. Pero J.L. Aranguren ha realizado su vocación de reformador moral en un ejercicio de transmutación íntima, de autodesprendimiento irónico y transcendimiento utópico del propio si mismo. En otros términos: ha llevado a cabo su tarea de reformador en la tensión entre el desbloqueo crítico de la experiencia moral y su apertura hacia un nuevo horizonte" ["In the dual tone Thought Aranguren-the moral philosopher and the moralist is the second-leading the the cantus [irmus and is the style Thinker. In this sense, the work of J. L. Aranguren continues creatively the great moralist tradition of thought Hispanic. Mimicking the expression Ortega, could be defined as "Moral experiments new Spain" putting it on moral way. At Once, she lives on the breath Unamuno a thorough reform of the ethos of Spanish Catholicism. But J. L. Aranguren He has done his vocation as a reformer an exercise in moral transmutation intimate and ironic autodesprendimiento transcendimiento's own utopian if same. In other words, it has been out its task of reforming the tension between critical unlocking experience moral and openness towards new horizon"]
    • J.N. Darby and the Irish Origins of Dispensationalism

      Sweetnam, Mark; Gribben, Crawford (Evangelical Theological Society, 2009)
      "John Nelson Darby (1800–1882) is a figure of towering significance in the history of the Christian church.1 Though his name is not widely known, and the details of his life are unfamiliar to many, even to many of those whom he influenced the most, he has been one of the most important shapers of evangelical thought throughout the last two hundred years. During his life, his influence and ideas spread by means of his prolific and indefatigable writing of commentaries, pamphlets, and letters, and through his wideranging travels, covering large parts of Europe and North America. But those ideas and their influence were destined to endure well beyond Darby’s lifetime, and their impact would be felt in parts of the globe that Darby himself never visited. The principal legacy of this aristocratic Irish lawyerturned-priest-turned-peripatetic evangelist has been the theology known as dispensationalism, and it is in this connection that his influence is most widely recognized. But there was a great deal more to Darby’s thought than his innovative take on prophetic teaching. His ecclesiology was highly distinctive and, though its influence never extended as widely as that of dispensationalism, it was felt directly in the “open” and “exclusive” branches of the Brethren, and indirectly throughout a broad spectrum of primitivist evangelical groups"
    • J.S. Mill's Test for Higher Pleasure

      Mill, J.S. (Studies in the History of Ethics, 2007)
      In Utilitarianism[1] (II, 5)), John Stuart Mill maintains that "some kinds of pleasure are more desirable and more valuable than others," thereby making differences in the qualities of pleasures as well as in the quantities of pleasure relevant to moral deliberations. The standard reading of Mill's test for pleasures of higher quality is as follows: One pleasure is of higher quality than another if and only if most people who have experienced both pleasures always prefer the first to the second regardless of their respective quantities.[2] The standard reading suffers from two problems. First, the standard reading results in a lexical ordering of pleasures, as no amount of a lower pleasure could ever trump even a tiny amount of a higher pleasure. For example, in no case can the mild physical enjoyment of eating a hamburger trump the enjoyment of reciting Homer. This categorical result (which conjures images of Kant) cuts against Mill's modest goal of providing rules of thumb, or as Daniel Jacobson recently put it, a "general approach to ethics."[3] The problems are magnified if one takes Mill at his word when he states that "[t]o do as one would be done by, and to love one's neighbour as oneself, constitutes the ideal perfection of utilitarian morality."[4] (Utilitarianism (II, 18) While it may be merely counterintuitive that in no case can a large quantity of lower pleasure morally trump a tiny quantity of higher pleasure, it becomes entirely unworkable to require one to forego all lower pleasures whenever doing otherwise would cause someone else to enjoy a reduced quantity of higher pleasure. A basic cannon of interpretation requires placing a high evidentiary burden on any reading with such results.
    • J.W. Childers and D.C. Parker, eds. Transmission and Reception: New Testament Text-Critical and Exegetical Studies. Texts and Studies 3rd series, no. 4. Piscataway, NJ: Gorgias

      Kraus, Thomas J. (Society of Biblical Literature, 2008)
      "Not by accident a proverb warns: ‘Do not judge a book by its cover.’ Taking this literally, it is of course self-evident that not the outer appearance is what counts but contents, although some modern publishers heavily rely on the attention they attract by employing eye-catching book covers. For the volume under review, however, the proverb refers to the summarizing text of the back cover, which is somewhat a programmatic promise of what readers have to expect from the present book: the sixteen studies the book consists of are praised as “ground-breaking studies”, “intriguing explorations”, and being “indispensable for those interested in textual criticism” to form “a welcome resource for New Testament scholars”. These phrases (together with the whole paragraph on the back of the book) will be my guiding lines for my evaluation of the individual contributions to this volume and of the volume as a whole. All in all, the scope and the quality of the studies vary considerably and the promises made are only partially fulfilled. Nonetheless, the collection is a valuable contribution to the relevant discussions in the field of New Testament textual criticism."(pg 1)
    • «Ja hi vaig, senyor» [«I’m coming, lord»]

      González Faus, José Ignacio (Cristianisme i Justícia, 2011)
      "Situar la contemplació en el si de la mateixa relació interhumana és molt propi del cristianisme. Aquest aspecte s'oblida massa sovint, quan s'intenta encaixar i fer brollar la fe cristiana de la religiositat general de l'ésser humà. Que una cosa sigui molt específicament cristiana no significa de cap manera que sigui menys humana sinó a l’inrevés: és el més profundament humà (i, per tant, perceptible també des de fora del cristianisme). Però sí que significa allò que D. Bonhoeffer repetia en les seves cartes des de la presó: «el Déu que es revela en Jesucrist posa de cap per avall tot allò que l’home “religiós” esperaria de Déu»."
    • Ja zur neuen Bundeskompetenz beim Schutz der Würde und Persönlichkeitsrechte

      Swiss Academy of Medical Sciences
      "Die Akademien der Wissenschaften Schweiz und der Schweizerische Nationalfonds (SNF) begrüssen den neuen Verfassungsartikel zur Forschung am Menschen, über den die Schweizer Bevölkerung voraussichtlich am 7. März 2010 abstimmen wird. Der Artikel überträgt dem Bund die Kompetenz zur Gesetzgebung in diesem Bereich und schafft so eine Grundlage für gesamtschweizerisch einheitliche Bestimmungen zur Forschung am Menschen. "
    • Jabez

      Heath, Elaine (Ashland Theological Seminary, 2001)
      "A kind of holy unrest is brewing in biblical scholarship today. Camps are mingling, walls are coming down, the old labels aren't working so well anymore.! The causes are many: ecumenism, spiritual hunger, a renewed respect for the genuine wisdom of the ancients, a growing humility toward the limitations of the scientific method. Whatever the cause, it is no longer enough to speak only of the historical setting of the text, the original audience, authorship, or date. Nor is it enough to read the Bible with a fideistic literalism, or as an esoteric analogue in which nothing means what it says because everything means something else. It is not enough to analyze the Bible as if it were merely another book, for to do so is to ignore the claims the Bible makes of itself.2 What then is a responsible hermeneutic of scripture?"