High-Temperature Monitoring of Refractory Wall Recession Using Frequency-modulated Continuous-wave (FM-CW) Radar Techniques

Furnaces are among the most crucial components in the glass and metallurgical industry. Nowadays, furnaces are being operated at higher temperatures and for longer periods of time thus increasing the rate of wear on the furnace refractory lining. Consequently, there is a great need for a nondestructive tool that can accurately measure refractory wall thickness at high temperatures. In this paper the utility of a frequency-modulated continuous-wave (FM-CW) radar is investigated for this purpose

Transformation through a Mirror: Moses in 2 Cor. 3.18

The odd juxtaposition of beholding God in a mirror and transformation in 2 Cor. 3.18 has incited many commentators to grasp for some parallel from Greek magic (R. Reitzenstein), catoptromantic ritual (H. Achelis), Dionysian mysteries (C. Wagner), Wisdom traditions (M. Thrall), Jewish hydromancy (J. Scott), ‘vision mysticism’ (A. DeConick), or Greco-Roman mythology (A. Weissenrieder). All of these proposals, it is contended, fail to note the key importance of Moses in 2 Cor. 3. Ancient Jewish exegetical traditions based on Num. 12.6-8 portray Moses seeing God through a mirror on Mt Sinai (Lev. Rabb. 1.14; Philo, Leg. All. 3.99-101). Although most commentators note an allusion to Moses in another famous Pauline reference to a mirror (1 Cor. 13.12), the allusion to the Mosaic mirror in 2 Cor. 3.18 has not been explored. Using the Mosaic mirror traditions, this article argues that Paul knew and used Mosaic mirror vision as the model for Christian catoptric seeing in 2 Cor. 3.18. The Mosaic model indicates that the Christian vision through a mirror was thought of as both clear and involving a Mosaic-like metamorphosis into glory (Exod. 34.29-35)

The author of 1 John uses the multiple references to his ‘writing’ as a mechanism to establish different affects and effects

In 1 John, the author refers several times explicitly to himself (also once in the plural, 1:4) for writing (γράφειν) certain things with the following purposes in mind, (that, ἵνα): ‘our joy may be complete’ (1:4); ‘you may not sin’ (2:1); and ‘you may know that you have eternal life’ (5:13). In 2:26, he implicitly states that he has also written ‘these things’ (ταῦτα) that (ἵνα) they might be victorious over the deceivers. This is the only book in the New Testament where such a high frequency of an author’s reference to his own writing occurs. In 1 John it is used as part of a fixed phrase (ταῦτα γράφω/ἔγραψα ὑμῖν ἵνα) in the author’s rhetoric. This essay focusses on the primary and secondary objectives for writing 1 John per se, and on conceivable lived experiences fostered by the fixed phrase ‘ταῦτα γράφω ὑμῖν ἵνα’ [I am writing these things to you so that ...], as well as the mechanisms the author used to unleash these lived experiences linked with these fixed phrases. The following aspects determine the structure of this essay: the author’s objectives, the expectancy of his writing, the credibility of his writing and the mechanisms the author used through which lived experiences could have been fostered to influence and convince his readers that Jesus is the Son of God.Christian Spirituality, Church History and Missiolog