Perichoresis In Gregory Nazianzen and Maximus the Confessor

The doctrine of perichoresis applied to Trinity is the mutual coinherence or interpentration of the Persons of the Godhead. Applied to Christology, perichoreo is, first, the reciprocal passing of characteristics and titles between the divine and human natures hypostatically united in Yeshua. Secondly, it also describes the distinct but intimate union between Christ\u27s natures. Historically, the Trinitarian use of perichoresis grew out of the christological use of perichoreo first developed by Gregory Nazianzen (A.D. 4th century) and then, subsuquently, explained by Maximus the Confessor (A.D 7th century). Maximus, often directly commenting on Gregory\u27s use of perichoreo, seeks to expound upon the union of the divine and human nature in Christ. This essay begins with an investigation into Gregory\u27s use of the term and concept of perichoreo followed by a summarization of the findings . After this, Maximus\u27 use of the concept and term of perichoreo/perichoresis in his Quaestiones Ad Thalassium, Ambigua 1-5, and the 2nd Letter to Thomas will be analyzed and summarized . Lastly, this essay demonstrates how Maximus follows and advances Gregory\u27s use of perichoreo in said works as well as notes the discontinuity between Maximus\u27 use and Gregory\u27s

Apocalyptic Beauty

A potent and formative text for a theological aesthetics faithful to the God revealed in the Scriptures is the Apocalypse of John (Revelation). An apocalyptic viewpoint is beautiful inasmuch as it observes the whole from within the part of time/space and inasmuch as the apocalyptic vision provides considerable unity of diverse theological themes with various expansions and enhancements, hence mimicking the very function of theological beauty to communicate the whole (God) in the part (here, in space-time). This essay traces major themes throughout Scripture, utilizing inter-textual interpretation en route, and seeks to clarify the Book of Revelation\u27s role in recapitulation, consummation, and consolation (i.e. beauty). Commenting on how the Apocalypse meets the criteria for being theologically beautiful, this essay then seeks to show how this role of beauty--and in particular, consolation--attracted the early Christian devotees visiting/dwelling-in the catacombs (A.D. 150-500) to make the Apocalypse of John one of the major contributors to their artwork

Wilderness Beauty: A Means to Resolve Volitional Doubt

Doubt is often part of Christian spiritual life. Matured doubt will influence the will (the volition) so as to keep the Christian doubter from acting like a Christian or even desiring the Christian life. This essay seeks to construct a theory designed to engage and help resolve volitional doubt by use of wilderness beauty. This theory incorporates three areas of study—Land and Leisure Management, Abraham Maslow’s metamotivation theory, and Jonathan Edwards\u27 aesthetic theology—to demonstrate the uniqueness and usefulness of wilderness beauty for resolving volitional doubt. Subsequent to the construction of the theory, practical suggestions for its application are given

Summary of the Very Large Hadron Collider Physics and Detector Workshop

One of the options for an accelerator beyond the LHC is a hadron collider with higher energy. Work is going on to explore accelerator technologies that would make such a machine feasible. This workshop concentrated on the physics and detector issues associated with a hadron collider with an energy in the center of mass of the order of 100 to 200 TeV

17.2 Cardiac resynchronization: Multicenter experience with a new coronary sinus lead

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Conceptualizing cultures of violence and cultural change

The historiography of violence has undergone a distinct cultural turn as attention has shifted from examining violence as a clearly defined (and countable) social problem to analysing its historically defined 'social meaning'. Nevertheless, the precise nature of the relationship between 'violence' and 'culture' is still being established. How are 'cultures of violence' formed? What impact do they have on violent behaviour? How do they change? This essay examines some of the conceptual aspects of the relationship between culture and violence. It brings together empirical research into nineteenth-century England with recent research results from other European contexts to examine three aspects of the relationship between culture and violence. These are organised under the labels 'seeing violence', 'identifying the violent' and 'changing violence'. Within a particular society, narratives regarding particular kinds of behaviour shape cultural attitudes. The notion 'violence' is thus defined in relation to physically aggressive acts as well as by being connected to other kinds of attitudes and contexts. As a result, the boundaries between physical aggression which is legitimate and that which is illegitimate (and thus 'violence') are set. Once 'violence' is defined, particular cultures form ideas about who is responsible for it: reactions to violence become associated with social arrangements such as class and gender as well as to attitudes toward the self. Finally, cultures of violence make efforts to tame or eradicate illegitimate forms of physical aggression. This process is not only connected to the development of new forms of power (e.g., new policing or punishment strategies) but also to less tangible cultural influences which aim at changing the behaviour defined as violence (in particular among the social groups identified as violent). Even if successful, this three-tiered process of seeing violence, identifying the violent and changing violence continues anew, emphasising the ways that cultures of violence develop through a continuous process of reevaluation and reinvention