159 research outputs found

    Micah-Malachi [review] / Ralph L. Smith.

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    Daniel: With an Introduction to Apocalyptic Literature [review] / John J. Collins.

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    The Two Aeons and the Messiah in Pseudo-Philo, 4 Ezra, and 2 Baruch

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    The Book of Daniel and the \u27Maccabean Thesis\u27

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    Up until about a century ago, the claims laid out in the book of Daniel as to its authorship, origin, etc., during the sixth century B.C. were quite generally accepted. However, since 1890, according to Klaus Koch, this exilic theory has been seriously challenged-so much so, in fact, that today it represents only a minority view among Daniel scho1ars.l The majority hold a view akin to that of Porphyry, the third-century Neoplatonist enemy of Christianity, that the book of Daniel was composed (if not entirely, at least substantially) in the second century B.C. during the religious persecution of the Jews by the Seleucid monarch Antiochus IV Epiphanes.2 The book is considered to have arisen in conjunction with, or in support of, the Jewish resistance to Antiochus led by Judas Maccabeus and his brothers

    The Christian Use of Time [review] / Andreasen, Niels-Erik A.

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    The Apocalyptic Son of Man in Daniel 7

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    This investigation studies the identity and nature of the manlike figure in Dan 7:13-14 (hereafter referred to as SM). In the first chapter we reviewed the interpretations of the SM in Jewish and Christian literature since the beginning of the second century of our era and noted that with the exception of the seventeenth century study by Carpzov, discussion of the Danielic figure was limited to passing comments. Throughout this period the SM was interpreted mainly messianically or christologically. During the nineteenth century more substantial inquiries attempted to find answers to the identity and nature of the manlike being primarily through philological study. Beginning with the twentieth century, Religionsgeschichte provided SM research with a new direction and the latter sought to elucidate the manlike being through its alleged roots or parallels. It was also within this stream that Nathaniel Schmidt first suggested the identification of the SM with an angel (Michael). Shortly after Religionsgeschichte made its impact upon the study of the Danielic being, literary-critical examinations suggested that Dan 7:9-10, 13 (14) was a fragment from another apocalyptic and had intruded into the vision of the four beasts. Thus it was proposed (later also by traditio-historical research) that the SM was originally an individual figure, which had experienced a more or less complex history of interpretation at the hands of redactors, until he was finally identified with the saints. Currently an array of positions identifies the Danielic figure not only with the saints (on the basis that the SM of the vision [vss. 2-14] is explained by the saints in the interpretation [vss. 15-27]) but also with an angel(s), an incarnation of divine glory, hypostatized wisdom, or some historical human individual. In the second chapter we probed the various alleged origins of and parallels to the manlike being within Babylonian, Egyptian, Iranian, Hellenistic, Gnostic, Ugaritic, and Hebrew literature. We employed the methodology which avoids punctiliar comparison by considering individual phenomena in their contextual totality before making comparison with a similar phenomenon. Our methodology demonstrated a basic discontinuity between the alleged roots and correspondences (whether more or less direct). Of the various biblical prototypes Michael seemed to offer the closest longitudinal parallel to the SM, though Daniel nowhere identifies him as the manlike being. In the third chapter we examined the unity and structure of Dan 7 before passing to the specific passages dealing with the Danielic figure. Our inquiry made it apparent that the criteria inherited from Noth and Ginsberg challenging the unity of Dan 7 are based on inadequate data and occidental syllogistic reasoning. This negative evaluation is corroborated positively by the structures and themes within the chapter. It also became evident that the customary chapter division into vision and interpretation needs revision, for Dan 7:15-16, 19-22 consists of prophetic reactions and supplements to the vision. Consequently the saints are envisaged in the vision before the judgment. Within the setting of Dan 7:9-10, 13-14 the SM is an individual, eschatological, celestial being with messianic traits. Though characterized by divine attributes, Dan 7 does not teach a ditheism for the Danielic being assumes a role subordinate to the Ancient of Days. Whereas the manlike figure is a celestial being, he is, nevertheless, set apart from the heavenly creatures referred to in Dan 7:10. While the SM resembles a human being, he is also distinct from the saints of the Most High who are human beings with whom he, nevertheless, enjoys a solidarity, for he shares with them throughout perpetuity the kingship given him by the Ancient of Days

    The Book of Daniel and the Maccabean Thesis

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    Historical Foundations: Studies of Literary References to Hesban and Vicinity

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    Historical contextualization is vitally important in attaining a view of Tell Hesban as its contemporaries described it. A spectrum of periods are analyzed from their contemporary literary sources: pre-classical and classical sources (Werner K. Vyhmeister), Arab sources (Malcolm B. Russell), a review of critical studies of Old Testament references to the site (Arthur J. Ferch), and traveller\u27s accounts since 1806 (Werner K. Vyhmeister). AU Press cataloguehttps://digitalcommons.andrews.edu/books/1068/thumbnail.jp

    Caspase-8 and c-FLIPL associate in lipid rafts with NF-kappaB adaptors during T cell activation.

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    Humans and mice lacking functional caspase-8 in T cells manifest a profound immunodeficiency syndrome due to defective T cell antigen receptor (TCR)-induced NF-kappaB signaling and proliferation. It is unknown how caspase-8 is activated following T cell stimulation, and what is the caspase-8 substrate(s) that is necessary to initiate T cell cycling. We observe that following TCR ligation, a small portion of total cellular caspase-8 and c-FLIP(L) rapidly migrate to lipid rafts where they associate in an active caspase complex. Activation of caspase-8 in lipid rafts is followed by rapid cleavage of c-FLIP(L) at a known caspase-8 cleavage site. The active caspase.c-FLIP complex forms in the absence of Fas (CD95/APO1) and associates with the NF-kappaB signaling molecules RIP1, TRAF2, and TRAF6, as well as upstream NF-kappaB regulators PKC theta, CARMA1, Bcl-10, and MALT1, which connect to the TCR. The lack of caspase-8 results in the absence of MALT1 and Bcl-10 in the active caspase complex. Consistent with this observation, inhibition of caspase activity attenuates NF-kappaB activation. The current findings define a link among TCR, caspases, and the NF-kappaB pathway that occurs in a sequestered lipid raft environment in T cells

    Understanding Face and Shame: A Servant-Leadership and Face Management Model

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    Clergy can have a negative impact on churches and other individuals when they knowingly or unknowingly attempt to save face, that is, try to protect their standing or reputation. The desire to gain face and the fear of losing face and feeling ashamed will likely permeate clergy’s decision-making processes without even being noticed. This study explores the essence of face and face management and the relationship between face management and two characteristics of servant-leadership—awareness and healing—in both Chinese and American churches through the methodology of hermeneutic phenomenology. Prior to this study, to my knowledge, no hermeneutic phenomenological research of face management has been conducted in a church setting. Through a review of the literature, four areas are explored: face and shame, face management, servant-leadership, and face, shame, and face management within the church. This study obtained approval from the Institutional Review Board and informed consent from the participants. Three Chinese and three American Christian ministers were chosen to complete a question sheet and participate in two semi-structured interview sessions. A first cycle of open coding and second cycle of pattern coding were used during data analysis. Face experiences are discussed in light of eight major themes: body, triggers, becoming, face concepts, strategies, emotions, servant-leadership, and the church. Findings from the study help build a servant-leadership and face management model, which can offer an anchored approach for clergy and pastoral counselors to address face and shame and to develop therapeutic interventions
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