Lacerated Lips and Lush Landscapes: Constructing This-Worldly Theological Identities in the Otherworld

When Irenaeus juxtaposed tradition and heresy, he moved away from the Pauline usage, which centered primarily upon incorrect behavior (See 1 Cor 11: 19, Gal 5 :20). lrenaeus\u27 definition of heresy, however, does not indicate that all early Christians prioritized belief over behavior, or even maintained orthodoxy and orthopraxis as separate categories. In the otherworldly spaces of the apocryphal apocalypses doxa and praxis seem to be intertwined, and little or no distinction is made between belief and behavior. Instead, in the Otherworld the categories of primary importance are righteous/unrighteous, good/evil, Christian/Other. The Otherworld is a place in which sins can be sorted and the identity markers which might have been overlooked or are difficult to see in this world can be seen more clearly. And yet, we are left to wonder how that otherworldly clarity maps onto the lived experience of the ancient audiences of these apocalypses. Thus, we will begin by reflecting upon the ability of these apocalyptic texts to create (and recreate) Christian identity by either describing real categories of people, or by creating the categories themselves, and so prescribing reality. In each of the apocalypses that we will discuss the reader learns that his or her identity is determined for all of eternity by the choices that are made in this world. In this regard, each depiction of the otherworld establishes its own identity markers, isolating certain beliefs and behaviors as distinctively Christian. What is startling about the definitions of Christian belief and practice that emerge from each text is that they are rather expansive, covering far more territory than any creed or council. Our discussion will demonstrate that while creedal definitions of orthodoxy ( as well as the apocalyptic definitions of correct belief that mirror them) were often aimed at labeling specific groups as other, the apocalyptic depictions of the otherworld were attempting to be either exhaustive or open-ended, imagining a host of practices that could be used to frame Christian identity. In these imaginary spaces, the theological identities that were crafted could not simply be summarized by simple binaries like orthodoxy/heterodoxy, oppressed/oppressor, or even sinner/sinless. Instead, the apocalyptic visions, which on the surface seem to deal in dichotomies, paradoxically proliferate a range of Christian practices

When Is Gender Accessed? A Study Of

This study explored access to grammatical gender during naming in Hebrew. Studies of anomia and tip-of-the-tongue states (TOT) found that speakers of various languages (Italian, Spanish, German, Dutch) have information about the grammatical gender of words they fail to retrieve. In Hebrew, on the other hand, a TOT study found that Hebrew speakers could not provide gender information. To test access to gender in single words in Hebrew we used an implicit measure -- the analysis of paraphasias of anomic patients with respect to whether or not they preserved the grammatical gender of the target word. The rationale behind this measure was that when a paraphasia is created, it generally conforms to the partial knowledge the speaker has on the target word. If speakers have gender knowledge when they fail to name, they should produce paraphasias that match their partial information, and thus match the gender of the target. Such gender preservation in paraphasias was found in German for individuals with anomia, and in Arabic, French and German for slips-of-thetongue

1935-1953 HIAS--HICEM Main Office in Europe Records.

The records are divided into the following series: *France I*: Records of the Paris HICEM office from 1935 to the closing of the office in 1940. Minutes of meetings of HICEM, 1939-1940. Records of the HICEM Marseilles Bureau. Correspondence and memoranda of HICEM directors. Correspondence with organizations: ICA (also known as JCA), AJDC, Comite Central d'Assistance aux Emigrants Juifs, 1938 - 1940. Correspondence of Dr. James Bernstein, Edouard Oungre, Max Gottschalk. Correspondence with HIAS and HICEM offices and with local Jewish organizations in 37 countries. Reports from and correspondence with: Magyar Izraelitak Partfogo Irodaja (Hungarian Jewish Aid Committee), 1935-1940; Aid Committee in Trieste, Italy; Kovno, Lithuania; Riga, Latvia; Amsterdam Committee for Jewish Refugees (Comite voor Joodsche Vluchtlingen); Central Council for German Jewry in London; Committee aiding refugees in Zagreb, Yugoslavia; aid committees for refugees in Portugal, Rumania,Switzerland, North Africa ; SOPROTIMIS in Buenos Aires, Argentina and Chile; organizations in Mexico, Ecuador, Paraguay, Colombia. Records of BELHICEM (Belgian HICEM), set up in Brussels in October 1939 to maintain contacts inside Germany and the Czech Protectorates. Materials relating to internment camps in France, including camps: Argeles, Brens, Gurs, Rieucros, Recebedou. Correspondence with UGIF. Correspondence with government authorities in different localities, including Agde, Agen, Albi, Auch, Avignon, Beziers, Carcassonne, Clermont-Ferrand, Gap, Grenoble, Limoges, Marseilles, Nice, Perigueux, Perpignan, Oloron, Valence, Vichy, Montpellier, Annecy, Aulus-les-Bains, Pau. Correspondence with the Consistoire in Lyons. Correspondence with Rabbi Joseph Cohen, Chief Rabbi of Bordeaux. Correspondence with HICEM in Lisbon. Correspondence with Casablanca, Morocco. Fragmentary passenger lists for a handful of steamship voyages carrying refugees, from various countries. *France II*: Records of HICEM Europeanoffice in Marseilles, 1940-1944. Correspondence and reports about internment camps for the Jews. Correspondence with the interned. Correspondence with the Vichy government; with HICEM in Lisbon, Bucharest and New York; with the Jewish Agency in Istanbul and Jerusalem. *France III*: Central files of individual cases processed by the office during the war years. Correspondence, memoranda, and reports relating to location of relatives and aid to refugees. *France IV*: Records of HICEM, later of HIAS, after the war. Correspondence with the Provisional Intergovernmental Committee for the Movement of Migrants from Europe (PICME); with Jewish relief organizations; with HIAS offices. Reports on activities. Materials on emigration from Austria, Bulgaria, Czechoslovakia, Germany, Holland, Hungary, Poland, Rumania, and Italy. Documentation on post-war search for survivors, relatives. Records of offices in Bordeaux, Toulouse, Lyons, Marseilles, Nice.English, 195 pp., typed; Inventory: Yiddish, 109 pp., typedOn the eve of World War II this office was located in Paris. Closed on June 19, 1940, re-opened in October 1940 first in Bordeaux and finally in Marseilles. Incorporated in the UGIF (Union Generale des Israelites de France) in 1943. Re- established in Paris following the liberation of France, September 10, 1944. Discontinued in November 1945

Marriage as a covenant A study of biblical law and ethics governing marriage developed from the perspective of Malachi

SIGLEAvailable from British Library Document Supply Centre- DSC:DX95350 / BLDSC - British Library Document Supply CentreGBUnited Kingdo

sj-pdf-1-isp-10.1177_0020764020984192 – Supplemental material for The scope and nature of prolonged social withdrawal in Israel: An initial quantitative and qualitative investigation

Supplemental material, sj-pdf-1-isp-10.1177_0020764020984192 for The scope and nature of prolonged social withdrawal in Israel: An initial quantitative and qualitative investigation by Or Hareven, Tamar Kron, David Roe and Danny Koren in International Journal of Social Psychiatr

The scope and nature of prolonged social withdrawal in Israel: An initial quantitative and qualitative investigation

Objective:Over the past few decades, prolonged social withdrawal (PSW) among young people has been recognized in several countries. Most research has been quantitative and focused on the characteristics of PSW individuals and their families. Little attention has been given to the valuable perspective of professionals providing service to this population. The purpose of the present study is to identify the characteristics of PSW in Israel, where this phenomenon has not been researched yet. For this initial investigation, the study will utilize a combination of quantitative self-report data from parents of PSW individuals, as well as qualitative data gathered from interviews with mental health professionals who work with this population.Methods:Quantitative data were derived from records of referrals by parents of 121 PSW individuals, and later categorized into apparent characteristics of PSW. Qualitative data was collected through semi-structured interviews conducted with 19 professionals experienced in treating PSW, and later analyzed in a thematic analysis process.Results:Findings from the quantitative data revealed a majority of males (70%) with an average age of 24.2, with previously diagnosed psychiatric conditions (64%). Findings from the qualitative data exposed frequently reported characteristics of PSW individuals and their families, out of which five themes emerged: Family Dynamics, Psychological Characteristics, Typical Behaviors, Past Difficulties, and Present Challenges.Conclusion:This study is the first to identify and report characteristics of PSW in Israel, which are consistent with previous research reported in other countries. The study is highlighting familial characteristics as well as individual ones, while also considering the broader socio-cultural context. These findings draw attention to the importance of notifying the general public, clinicians, researchers, and policymakers in Israel and beyond to the concerning problem of PSW, while contributing to the efforts to develop a map of this barely explored territory

The scope and nature of prolonged social withdrawal in Israel: An initial quantitative and qualitative investigation

Objective:Over the past few decades, prolonged social withdrawal (PSW) among young people has been recognized in several countries. Most research has been quantitative and focused on the characteristics of PSW individuals and their families. Little attention has been given to the valuable perspective of professionals providing service to this population. The purpose of the present study is to identify the characteristics of PSW in Israel, where this phenomenon has not been researched yet. For this initial investigation, the study will utilize a combination of quantitative self-report data from parents of PSW individuals, as well as qualitative data gathered from interviews with mental health professionals who work with this population.Methods:Quantitative data were derived from records of referrals by parents of 121 PSW individuals, and later categorized into apparent characteristics of PSW. Qualitative data was collected through semi-structured interviews conducted with 19 professionals experienced in treating PSW, and later analyzed in a thematic analysis process.Results:Findings from the quantitative data revealed a majority of males (70%) with an average age of 24.2, with previously diagnosed psychiatric conditions (64%). Findings from the qualitative data exposed frequently reported characteristics of PSW individuals and their families, out of which five themes emerged: Family Dynamics, Psychological Characteristics, Typical Behaviors, Past Difficulties, and Present Challenges.Conclusion:This study is the first to identify and report characteristics of PSW in Israel, which are consistent with previous research reported in other countries. The study is highlighting familial characteristics as well as individual ones, while also considering the broader socio-cultural context. These findings draw attention to the importance of notifying the general public, clinicians, researchers, and policymakers in Israel and beyond to the concerning problem of PSW, while contributing to the efforts to develop a map of this barely explored territory