bluuebunny/crossref_metadata_2025 huggingface dataset:
The Great Awakening as Artifact. George Whitefield and the Construction of Intercolonial Revival, 1739–1745
Authors: Lambert Frank
Published: April 2006

Throughout the 1720s and 1730s evangelical preachers sparked revivals from New England to New Jersey. In his long pastorate at Northampton, Massachusetts, Solomon Stoddard reported five “harvests” of souls in the Connecticut Valley. His grandson Jonathan Edwards succeeded him and led a spiritual awakening in 1734 and 1735 resulting in the “Conversion of Many Hundred Souls in Northampton and Neighboring Towns and Villages.” In the late 1720s the pietist minister Jacob Frelinghuysen inspired a renewal of piety among the Dutch Reformed in New York. At the same time the Presbyterian evangelists William and Gilbert Tennent reported revivals in the churches they had established between New Brunswick, New Jersey and Staten Island, New York.1While sharing a common message, these evangelical revivals remained local, private affairs, contained within specific geographic and denominational boundaries. Although each proclaimed the necessity of a spiritual new birth and the primacy of divine grace in salvation, theawakenings did not expand into a larger, united movement.
“Lessons from Paris”: The American Clergy Responds to the Paris Commune
Authors: Katz Philip M.
Published: April 2006

Throughout the nation's history, Americans have used foreign events as a screen upon which to project their own domestic hopes and fears. European revolutions in particular have become the occasion for airing homespun anxieties about social (and religious) upheaval. The Alien and Sedition Acts of 1798 and the Red Scare of 1920 are simply the most prominent examples of how revolutions abroad can stir the fears of American conservatives. According to some historians, the American reaction to the Paris Commune of 1871 was just as swift and negative as the reaction to the French and Russian Revolutions. An examination of clerical response to the Commune, however, suggests a very different picture: that of a community of public spokesmen trying to make sense of a foreign upheaval for their American audience while offering hope that similar events were avoidable on this side of the Atlantic.
Calude d'Abbeville and the Tupinamba: Problems and Goals of French Missionary Work in Early Seventeenth-Century Brazil
Authors: Fishman Laura
Published: April 2006

The Catholic church during the era of the Catholic Reformation experienced great vitality and vigor. Missionary activity was one of the clearest indications of this renewed spiritual energy. Simultaneously with Catholic revitalization there occurred the expansion of European commerce and colonization. In the wake of the Age of Discovery portions of Africa, Asia, and the New World became more accessible to Europeans. The Catholic church, by means of its religious orders, carried Christianity to the inhabitants of these regions. The drive and dedication which led to reform of the church within Europe also fueled an intense missionary commitment towards the people of other continents. The dedication and zeal of the regular clergy reflected the apostolic tradition within the church, but this older ideal was enhanced by a new spirit of expansionism. The Catholic religious orders shared the urge of many of their secular contemporaries to take advantage of new opportunities for growth overseas.
The Verdict of French Protestantism Against Germany in the First World War
Authors: Bailey Charles E.
Published: April 2006

At the end of August 1914, with German troops having violated Belgian neutrality and rapidly advancing toward Paris, German Protestants made a desperate bid for a show of solidarity from the Protestant majority of Britain and the Protestant minority of France. In an “Appeal to Protestant Christians Abroad” leaders of the German Protestant missions movement expressed their hope that the war would not spread to Africa nor result in an “incurable rent” in the Protestant fellowship. Recalling the spirit of cooperation at the international Missionary Conference of Edinburgh in 1910 they urged that the mission fields not become battlefields, lest the gospel message of love be discredited in the eyes of the heathen.1
Building a City on a Hill in Korea: The Work of Henry G. Appenzeller
Authors: Davies Daniel M.
Published: April 2006

Henry Gerhard Appenzeller (1858–1902)—along with Horace N. Allen, Horace G. Underwood, William B. Scranton, and Marion F. Scranton— pioneered Protestantism in Korea at the turn of the nineteenth century from about 1885 to 1902. Appenzeller intended to convert Koreans to Methodism, to establish Methodist societies, to reform Korean society in agreement with American Protestant evangelical teachings, and, finally, to help Korea become independent, democratic, and modernized, using the United States as a model. Appenzeller's commitment to “convert the heathen” and to reform Korean society along American Protestant Evangelical lines is easy to understand. But why the commitment to Korean independence, democratic reform, and modernization? Why did a pietistic, evangelical Protestant missionary place political concerns on a par with evangelical concerns in Korea? Appenzeller, and the rest of the small American community in Korea during the late nineteenth century, brought along the partially articulated, partially unconscious agenda to build the late nineteenth-century American evangelical Protestant vision of the City on a Hill. Appenzeller attempted to create a Christian Korea in a manner similar to late nineteenthcentury Protestant efforts to create a Christian America. Appenzeller's concept of a City on a Hill provides the key to understanding his commitment to independence, democracy, and modernization in Korea. Citizens had to hold the evangelical Protestant faith. They had to have Anglo-Saxon manners and customs. They had to live morally. The nation had to maintain independence from foreign powers, maintain a democratic form of government, and enjoy the benefits of modernization. We will consider the development of that vision in American history below.
St. Catherine of Siena, “Apostola”
Authors: Scott Karen
Published: April 2006

In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
John of Scythopolis on Apollinarian Christology and the Pseudo-Areopagite's True Identity
Authors: Rorem Paul , Lamoreaux John C.
Published: April 2006

As is well known, theCorpus Dionysiacum(CD) first appeared on the stage of history in the first quarter of the sixth century; what is less well known is that within a generation of its appearance the CD was commented upon by an Orthodox author, John of Scythopolis (d.c. 548). Thereafter, the CD was circulated in a much expanded format—prefaced with John'sPrologueand annotated with hisScholia. John's interpretive work, so close in time to the composition of the CD itself, holds forth the promise of great insight into the earliest stage of the reception of the Areopagite's works in the Christian East. Unfortunately, with the passing of time, John's remarks became so intermingled with the comments of later authors (such as Maximus the Confessor and Germanus of Constantinople) that until quite recently modern scholars have been unable to isolate John'sScholiawith any degree of certainty. However, investigations of theScholiaare now entering a new stage, thanks in large part to the labors of Beate Regina Suchla. As she has demonstrated in a series of recent publications, it is possible to recover John's work through an early Syriac translation of theScholiaand a shorter Greek recension, both of which preserve the earliest version of theScholia, that authored by John. To date, however, she has published results for the scholia on theDivine Namesalone. Using a similar approach, the authors of this article have tentatively identified John's comments on the rest of the CD as well. It is now possible to begin examining thematic aspects of John'sScholiaand to understand something of his intentions in commenting upon the CD. With this goal in mind, we here investigate John's comments on a number of intertwined issues, chiefly, the Christology of Apollinaris and the authenticity of the works of Dionysius.
The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945
Authors: Warren Heather A.
Published: April 2006

Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF). Among them were men and women who later held academic positions at America's most prestigious Protestant seminaries: Henry P. Van Dusen, John C. Bennett, the Niebuhr brothers, Walter M. Horton, Edwin E. Aubrey, Georgia Harkness, Robert L. Calhoun, John Mackay, Samuel McCrea Cavert, and the layman Francis P. Miller.
The Uses of the Body: The Church and the Cult of Santa Margherita da Cortona
Authors: Bornstein Daniel
Published: April 2006

Our bodies, like the poor, are always with us. They are the mechanism through which we apprehend the world, and as such—as the inescapable point of contact between subjective consciousness and objective “reality”— the body becomes a primary medium of cultural communication and bearer of cultural meanings. Paradoxically, this is nowhere clearer than in the case of ascetics like Margherita da Cortona, who wage unremitting war on their bodies during their lives and whose bodily remains in consequence are enshrined and revered. It was through her body that Margherita, like other illiterate holy women, could project a spiritual message that carried beyond the range of her voice; and it was to her body that people flocked after her death, endowing it with sacred values and social significance.
Philip Schaff: A Centennial Appraisal
Authors: Penzel Klaus
Published: April 2006

The 1988 Centennial of the American Society of Church History should make us pause long enough to try to see Philip Schaff(1819–1893) whole and to appraise (if I may borrow a phrase) “the transient and permanent” in his life's work. Complementing George H. Shriver's centennial biography, Philip Schaff: Christian Scholarand Ecumenical Prophet (1987), in this essay I propose to sketch an intellectual portrayal of Schaff. My aim is to highlight and appraise briefly what is theologically significant in his total career as well as to place his life in the larger context of the history of theology and of the churches on both sides of the Atlantic.
John Knox's “History”: A “Compleat” Sermon on Christian Duty
Authors: Healey Robert M.
Published: April 2006

John Knox considered himself a preacher, not a writer of books. HisHistory of the Reformation of Religion in the Realm of Scotlandis an extended sermon on the duty of Scottish Christians to rely solely, obediently, and unflinchingly on God. The printed work contains five books, but Knox did not write Book 5. In Book 4, Knox made the point that the Lord authorizes and requires all Christians (even common subjects, when they are able to do so) to correct their rulers' religion and to compel them to obey God's commandments. For Knox, no more history was needed. His sermon was “compleat.”
A Different Kind of Freedom? Order and Discipline among the Moravian Brethren in Germany and Salem, North Carolina 1771–1801
Authors: Sommer Elisabeth
Published: April 2006

On 19 January 1774, Joseph Müller was expelled from the town of Salem, North Carolina for becoming engaged to Sarah Hauser without the permission of the Elders Conference. On 23 August 1775 Mattheus Weiβ was likewise expelled forwriting a “bad letter” to friends in Bethlehem, Pennsylvania, and on 4 November 1789, Jacob Bonn Jr., who hadbeen struggling with chronic debt, was expelled for refusing to sell his house and accept a steward for his finances. Theexpulsion of inhabitants for such offenses seems odd in a century labelled the “age of enlightenment.” It might well be viewed by good American constitutionalists as an unacceptable intrusion into the private lives of the individuals concerned. For the Moravian Brethren who built Salem on an ideal molded in Germany, the behavior of such offending Brethren represented a conflict between two different concepts of freedom: that of individual freedom, whichcame to be identified by both the European and American leadership of the Brethren as “American,” and that ofa spiritual freedom, which found expression in the submission to the good of the whole and obedience to Christ as literallord of the community. Historian A. G. Roeber has pointed out that many Germans were puzzled by “the American freedom” especially in the post-revolutionary years and did not always even agree among themselves over its precise meaning. Clearly, however, for many of them it represented a sharp departure from the more communal orientation of German society and government. Even the greater spiritual freedom offered by the lack of a state church was often viewed ambiguously. We can gain insight into the particular meaning of the conflict for the Brethren by first looking at the origins of the Moravian behavioral ideal, then at the way in which the dynamics of church/town discipline illustrate the tension between communal ideal and individual freedom, and finally by considering the specific impact of the translation of this ideal to an American setting.
Konstantin Petrovich Pobedonostsev: An Argument for a Russian State Church
Authors: Basil John D.
Published: April 2006

In any overall assessment of the changing relationship between the church and the state in late imperial Russia it is important to include an account of the thought and activity of Konstantin Petrovich Pobedonostsev. Although not a clergyman, he was probably the most visible of all Orthodox Church figures of the period, both in the empire and in Western Europe. As the emperor's Ober Procurator of the Most Holy Governing Synod, a post he occupied between 1880 and 1905, he was the perfectly placed official to represent the power of the Romanov government in church affairs and, in its turn, the will and needs of the church to the emperor and his chief councilors of state. Nor, in this case, was it merely the office that made the man. Pobedonostsev himself was a thoughtful and critical student of Western and Russian culture who used his authority in a way that fulfilled his own visions and not the whims of the tsar. He was not a Count Protasov, the loyal Ober Procurator of Nicholas I, and he insisted that the office of Ober Procurator stand equally in the high councils of the tsar along with all other government ministries. Finally, it must be added that Pobedonostsev revealed in his thought and in his public acts a consistent body of religious and political opinion that enjoyed a respectable following among the so-called conservatives of the educated classes, and he was known and admired in this company both for the views he espoused and for the enemies he made.
“All One with Tom Thumb”: Arminianism, Popery, and the Story of the Reformation in Early Stuart Cambridge
Authors: Todd Margo
Published: April 2006

Historians of early-seventeenth-century English religion are deeply divided over whether the church of the 1630s was characterized by more general theological and liturgical agreement and tolerant ecumenism, or by escalating conflict over theology and ceremonies, driven in part by virulent anti-popery and culminating in the violence of the 1640s. Those who see conflict acknowledge that such categories as Puritan and Anglican are unwarranted for what was really a spectrum of opinion, with the moderate range heavily occupied. Still, they find antecedents of the Civil War in longstanding quarrels over theology and ceremony. For those who find the Caroline church a consensual body, on the other hand, the causes of that war “remain elusive.” Having discarded as simplistic the plot line of the received version, which proceeds inexorably from Elizabethan dissent to “Puritan Revolution,” they now substitute short-term contingency and the sudden flourishing of a lunatic fringe. In the process of trying to sort out the complexity of contemporary theological opinion, they have lost the thread of the story they were trying to tell.
Mapping the World, Mapping the Race: The Negro Race History, 1874–1915
Authors: Maffly-Kipp Laurie F.
Published: April 2006

In 1883, the African American Baptist preacher George Washington Williams published hisHistory of the Negro Race in America, 1619–1880. The book, a fundamentally optimistic account of the black presence in the New World, represented an attempt by the well-educated, northern divine to balance his commitments to an American evangelical tradition with an awareness of the ongoing oppression of his fellow African Americans at the hands of whites. “I commit this work to the public, white and black,” he noted in the preface, “to the friends and foes of the Negro in the hope that the obsolete antagonisms which grew out of the relation of master and slave may speedily sink as storms beneath the horizon; and that the day will hasten when there shall be no North, no South, no Black, no White,—but all be American citizens, with equal duties and equal rights.” The work revealed much about Williams: his upbringing in antebellum Pennsylvania as the child of an interracial union, his training at Howard University and Newton Theological Seminary, and his work experiences at Baptist churches in New England and Ohio. But this particular passage highlights the motivating force behind the book: it reveals, in anticipation of a historical narrative of over two hundred years of African enslavement, Williams's desire to recast much of the American past. Williams's historical account was, at heart, an attempt to impart moral meaning to the present by reconstructing the historical consciousness of both blacks and whites. In this desire, Williams fit precisely Friedrich Nietzsche's characterization of “historical men,” those who “believe that ever more light is shed on the meaning of existence in the course of itsprocess, and they look back to consider that process only to understand the present better and learn to desire the future more vehemently.”
The Fraternal Council of Negro Churches, 1934–1964
Authors: Sawyer Mary R.
Published: April 2006

In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.
From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931–1970
Authors: Gauvreau Michael
Published: April 2006

Speaking before the Commission d'étude sur les laics et l'Église (Commission Dumont) in 1970, Jean-Paul Gignac articulated the feelings of many when he stated that although the church had greatly furthered the survival of French Canadians, the men and women of his own generation had been “strangely traumatized” by Catholicism. At one level, their perplexity can be read as but the obvious response to the travails of Quebec Catholicism in the 1960s. For many decades prior to 1960, the Catholic Church had been successful in imposing on most of Quebec society what appeared to be a unanimity of social and cultural values. But after the mid-1960s, an increasingly evident decline of religious practice, the abandonment of the priesthood by many clergy, the indifference of young people to Roman Catholicism, marked the rapid erosion of the church's social and cultural authority. That erosion was marked in many ways: the deconfessionalization of many Catholic educational and social welfare institutions; the creation of a new pluralist society through state intervention; the rise of a secular “neonationalism“ baserd upon economics, language, and the power of the state instead of a common religious faith; and, at a popular level, the replacement of Christianity by the secular values of a mass-market, North American consumer society. Together these developments, termed the “Quiet Revolution” by historians, decisively marginalized the social and cultural role of Catholicism within Quebec society.
Of Catechisms and Sermons: Church-State Relations in France, 1890–1905
Authors: Coffey Joan L.
Published: April 2006

The years from 1890 to 1905 were tumultuous ones for church-state relations in France. The Third Republic (1870–1940) sought a more secular state while remaining ever mindful that the majority of French were at least nominally Roman Catholic. Anticlericalism became the unifying theme of an otherwise factious government, and a formal separation of church and state took place in 1905. The church in France, for its part, dreamed of reviving its former power and influence. Some in the church looked back and saw the restoration of the monarchy as the way to realize the dream; others worked to establish a presence in the modern world of factories and department stores. All were concerned with the decline in the number of communicants and the growth of socialism. Feeling threatened and increasingly forced into a defensive stance, the church determined to hold ground and, periodically, even to go on the offensive.
“We have left undone those things which we ought to have done”: Southern Religious History in Retrospect and Prospect
Authors: Mathews Donald G.
Published: April 2006

One of the most distinguishing marks of the American South is that religion is more important for the people who live there than for their fellow citizens in the restof the country. When this trait began to identify the region is surprisingly unclear, but it has begun to attract attention from scholars of religion and society who have hitherto been esteemed as students primarily of areas outside the South. The study of religion in Dixie cannot but benefit from this change. After centuries of obsession with thickly settled, college-proud, and printexpressive New England—an area not noted for excessive modesty in thinking about its place in the New World—students of American religion are turning to a region whose history has sustained a selfconsciousness that makes its place in American religious history unique. For studying the American South begins with a dilemma born of ambiguity: whether to treat it as a place or an idea. Sometimes, to be sure, the South appears to be both; but sometimes it is “place” presented as an idea; and sometimes it is a place whose historical experience should have, according to reflective writers, taught Americans historical and moral lessons they have failed to learn. Confusion results in part from the South's contested history not only between the region and the rest of the United States but also among various competing groups within its permeable and frequently indistinct borders. Differences between region and nation will, however, continue to dominate conversation even though the myth of southern distinctiveness may mislead students as much as the myth of its evangelical homogeneity. If inquiry about religion in the South should be sensitive to the many faith communities there, the history of the South will still by contrast provide insight into the broader “American” society.
The Rise of Southern Gospel Music
Authors: Goff James R.
Published: April 2006

Hours before dark on a lazy summer afternoon in the mid-1990s, cars arrived in a long unbroken line that connected a rural two-lane highway to an unpaved parking lot. Seasonal thunderstorms and churning steel-belted radials combined to turn the meadow for overflow parking into a muddied mess. Still, some six thousand emerged from those vehicles and made their way toward a rustic fairgrounds stage. After displaying a ticket, they chose a spot, set up a few lawn chairs, and settled in for a long evening of entertainment and worship—making little to no distinction between the two. Each fan paid twelve dollars apiece to attend this gospel music event held just outside Boone, North Carolina, a small tourist community in the remote mountainous region of the state. All in all, few could complain about the price; the evening program featured five major groups, four with songs in Southern Gospel Music's Top 80 Hits monthly chart.
“Latter Rain” Falling in the East: Early-Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues
Authors: McGee Gary B.
Published: April 2006

Looking back at the events that led up to the Azusa Street revival in Los Angeles, California, the foremost revival of the century in terms of global impact, eyewitness Frank Bartleman announced that the “revival was rocked in the cradle of little Wales … ‘brought up’ in India” and then became “full grown” in Los Angeles, California. To the Pentecostal “saints,” as they commonly called themselves in America, the appearance of “Pentecostal” phenomena (for example, visions, dreams, prophecy, glossolalia, and other charismatic gifts) in India confirmed that what the Old Testament prophet Joel had foretold about the “latter rain” outpouring of the Holy Spirit in the end times (Joel 2: 28–29) was being fulfilled simultaneously in other parts of the world. As one songwriter put it, “The latter rain has come, / Upon the parched ground … The whole wide world around.”
The Devilish Pope: Eugenius IV as Lucifer in the Later Works of Juan de Segovia
Authors: Mann Jesse D.
Published: April 2006

Early in his career, when he still trusted in the power of councils to effect reform, Martin Luther wrote: [The Romanists] are not empowered to prohibit a council or, according to their pleasure, to determine its decisions in advance, to bind it and to rob it of freedom. But if they do so, I hope to have shown that of a truth they belong to the community of Antichrist and the devil.” Some seventy years before Luther's appeal to the German nobility, however, the Spanish theologian and noted conciliarist, Juan de Segovia, who championed the authority of councils throughout his career, had already drawn a more startling connection between the chief “Romanist” opponent of councils and the spiritual adversaries of Christendom. For, in several works written in the 1450s, Segovia identified Pope Eugenius IV with Lucifer.
Father Mathew's Disciples: American Catholic Support for Temperance, 1840–1920
Authors: Quinn John F.
Published: April 2006

Scholars have frequently noted that the American temperance movement had close ties with Protestantism throughout its long history. The Congregationalist minister Lyman Beecher, generally viewed as the founding father of temperance, helped spark the establishment of the American Temperance Society in 1826 with hisSix Sermonson drunkenness. Later in the century devout Protestant laypersons, such as Women's Christian Temperance Union (WCTU) leader Frances Willard and Nebraska congressman and perennial presidential hopeful William Jennings Bryan, took up leadership of the cause. In the early years of this century, as Protestants began to divide into warring liberal and evangelical camps, Prohibition was one—and perhaps the only—issue which could unite most Protestants, from the firebreathing revivalist Billy Sunday on the one hand to the scholarly, liberal Walter Rauschenbusch on the other.1
Prophesying Again
Authors: Kaufman Peter Iver
Published: April 2006

We know relatively little about prophecies or “exercises” that early Elizabethan reformers devised as in-service training. Nearly all textbooks report that Archbishop Grindal objected to government orders that prophesying be suppressed, for, in 1576, his reservations cost him the queen's and regime's confidence. Yet the suppressed exercises have lately been depicted as tame Elizabethan adaptations of continental practices that featured sermons delivered publicly but discussed only clerically. That was so in Zurich, Emden, and elsewhere, but I think that if we look at prophesying again, look, that is, at what the critics, patrons, and partisans said about the exercises in England, we will discover that lay involvement and initiative were just as subversive and disruptive as some thought at the time.
The Shift from Character to Personality in Mainline Protestant Thought, 1935–1945
Authors: Warren Heather A.
Published: April 2006

“Growth is as essential in human personality as it is in a stalk of corn,” wrote the pastor of First Community Church, Columbus, Ohio, in 1935. His remark typified the changes underway in mainline American Protestantism as it digested empiricist theology, Christian realism, psychoanalysis, and world events from the mid-1930s to the mid-1940s. In those years the terms of discourse about what it takes to make a strong democracy gradually shifted from “character”—the traits, attitudes, or behaviors of an individual that publicly express private conviction—to “personality”—the inner, psychodynamic organization of an individual that expresses itself socially in relation to God and other people. Prominent religious educators debated it; pastoral counselors put it into practice. Popularization of psychotherapy in the denominational presses brought the language of “personality” and the psychological dimension of human existence into the lexicon of the mainline churches by the end of World War II. Earlier in the century in the face of mass immigration America's churches had extolled the merits of “character” and “character education” as the chief way for mediating private conviction and public action that would preserve democracy, but in the late 1930s they sounded this theme in the new key of personality: promoting the inner growth and freedom of each individual would safeguard America from moral decay and totalitarian regimes.
Encountering virtual users: A qualitative investigation of interpersonal communication in chat reference
Authors: Radford Marie L.
Published: April 2006

Synchronous chat reference services have emerged as viable alternatives to the traditional face‐to‐face (FtF) library reference encounter. Research in virtual reference service (VRS) and client–librarian behavior is just beginning with a primary focus on task issues of accuracy and efficiency. This study is among the first to apply communication theory to an exploration of relational (socioemotional) aspects of VRS. It reports results from a pilot study that analyzed 44 transcripts nominated for the LSSI Samuel Swett Green Award (Library Systems and Services, Germantown, MD) for Exemplary Virtual Reference followed by an analysis of 245 randomly selected anonymous transcripts from Maryland AskUsNow! statewide chat reference service. Transcripts underwent in‐depth qualitative content analysis. Results revealed that interpersonal skills important to FtF reference success are present (although modified) in VRS. These include techniques for rapport building, compensation for lack of nonverbal cues, strategies for relationship development, evidence of deference and respect, face‐saving tactics, greeting and closing rituals. Results also identified interpersonal communication dynamics present in the chat reference environment, differences in client versus librarian patterns, and compensation strategies for lack of nonverbal communication.
Overexpression of Runx2 directed by the matrix metalloproteinase‐13 promoter containing the AP‐1 and Runx/RD/Cbfa sites alters bone remodeling in vivo
Authors: Selvamurugan Nagarajan , Jefcoat Stephen C. , Kwok Sukyee , Kowalewski Rodney , Tamasi Joseph A. , Partridge Nicola C.
Published: April 2006

The activator protein‐1 (AP‐1) and runt domain binding (Runx/RD/Cbfa) sites and their respective binding proteins, c‐Fos/c‐Jun and Runx2 (Cbfa1), regulate the rat matrix metalloproteinase‐13 (MMP‐13) promoter in both parathyroid hormone (PTH)‐treated and differentiating osteoblastic cells in culture. To determine the importance of these regulatory sites in the expression of MMP‐13 in vivo, transgenic mice containing either wild‐type (−456 or −148) or AP‐1 and Runx/RD/Cbfa sites mutated (−148A3R3) MMP‐13 promoters fused with the E. coli lacZ reporter were generated. The wild‐type transgenic lines expressed higher levels of bacterial β‐galactosidase in bone, teeth, and skin compared to the mutant and non‐transgenic lines. Next, we investigated if overexpression of Runx2 directed by the MMP‐13 promoter regulated expression of bone specific genes in vivo, and whether this causes morphological changes in these animals. Real time RT‐PCR experiments identified increased mRNA expression of bone forming genes and decreased MMP‐13 in the tibiae of transgenic mice (14 days and 6 weeks old). Histomorphometric analyses of the proximal tibiae showed increased bone mineralization surface, mineral apposition rate, and bone formation rate in the transgenic mice which appears to be due to decreased osteoclast number. Since MMP‐13 is likely to play a role in recruiting osteoclasts to the bone surface, decreased expression of MMP‐13 may cause reduced osteoclast‐mediated bone resorption, resulting in greater bone formation in transgenic mice. In summary, we show here that the 148 bp upstream of the MMP‐13 transcriptional start site is sufficient and necessary for gene expression in bone, teeth, and skin in vivo and the AP‐1 and Runx/RD/Cbfa sites are likely to regulate this. Overexpression of Runx2 by these regulatory elements appears to alter the balance between the bone formation‐bone resorption processes in vivo. J. Cell. Biochem. 99: 545–557, 2006. © 2006 Wiley‐Liss, Inc.
Discrete and continuous sine transform generalized to semisimple Lie groups of rank two
Authors: Patera J. , Zaratsyan A.
Published: April 2006

A new continuous group transform, together with its discretization over a lattice of any density and admissible symmetry, is defined and described for the four compact semisimple Lie groups of rank 2. In the case of rank 1, the discrete version is the sine transform. Properties of the expansion functions of the transform, called S-functions, are studied. Digital data processing is our motivating application.
The elimination of Trypanosoma brucei gambiense sleeping sickness in the focus of Luba, Bioko Island, Equatorial Guinea
Authors: Simarro P. P. , Franco J. R. , Ndongo P. , Nguema E. , Louis F. J. , Jannin J.
Published: April 2006

After the resurgence of sleeping sickness in Luba, Equatorial Guinea, a major campaign to control the disease was established in 1985. The campaign comprised no vector control, but intensive active and passive surveillance using serology for screening, and treatment of all parasitological and suspected serological cases. Total prevalence was used to classify villages as endemic, at risk, anecdotal and non‐endemic which also allowed defining the geographic extent of the focus. Active case‐finding was implemented from 1985 to 2004. The frequency of surveys was based on parasitological prevalence: twice a year during intensified control, once a year during ordinary control and once every 2 years during the control consolidation phase, when the parasitological prevalence in the whole focus fell to 0.1%. From 1985 to 1999, the indirect immunofluorescent antibody test (IFAT) was used as an initial screening tool, followed by parasitological confirmation of IFAT positive cases, and the Card Agglutination Trypanosomiasis Test (CATT) if necessary. In 2000, the IFAT was replaced by the CATT. Serum‐positive individuals without parasitological confirmation were subsequently tested on serial dilution. All cases underwent lumbar puncture to determine the stage of the disease. First‐stage cases were treated with pentamidine and second‐stage cases with melarsoprol. A few relapses and very advanced cases were treated with eflornithine. The last sleeping sickness case was identified and treated in 1995.
The amygdaloid complex and the medial and lateral ventricular eminences in staged human embryos
Authors: Müller Fabiola , O’Rahilly Ronan
Published: April 2006

The amygdaloid complex was investigated in 36 serially sectioned staged human embryos, including 20 impregnated with silver. This is the first such account based on graphic reconstructions, 28 of which were prepared. Significant findings in the human include the following. (1) The medial (first) and (then) lateral ventricular eminences arise independently at stages 14 and 15, and unite only at stage 18 to form the floor of the lateral ventricle. (2) The future amygdaloid region is discernible at stage 14 and the amygdaloid primordium at stage 15. (3) The anterior amygdaloid area and the corticomedial and basolateral complexes appear at stage 16. (4) These three major divisions arise initially from the medial ventricular eminence, which is diencephalic. (5) Individual nuclei begin to be detectable at stages 17–21, the central nucleus at stage 23 and the lateral nucleus shortly thereafter. (6) The ontogenetic findings in the human embryonic period accord best with the classification used by Humphrey (J Comp Neurol 132, 135–165, 1968). (7) The lateral eminence, which is telencephalic, contributes to the cortical nucleus at stage 18. (8) The primordial plexiform layer develops independently of the cortical nucleus. (9) Spatial changes of the nuclei within the amygdaloid complex and of the complex as a whole begin in the embryonic period and continue during the fetal period, during the early part of which the definitive amygdaloid topography in relation to the corpus striatum is attained. (10) The developing amygdaloid nuclei are closely related to the medial forebrain bundle, which has already appeared in stage 15. (11) Fibre connections develop successively between the amygdaloid nuclei and the septal, hippocampal and diencephalic formations, constituting the beginning of the limbic system before the end of the embryonic period. Although the nucleus accumbens also appears relatively early (stage 19), connections between it and the amygdaloid complex are not evident during the embryonic period. (12) Influence of the olfactory bulb and tubercle on initial amygdaloid development, as postulated for rodents, is unlikely in the human. The findings exemplify the necessity of beginning developmental studies with the embryonic period proper.
RELATIONSHIP OF PANCREATIC DUCT DILATION TO AGE AND CLINICAL FINDINGS IN CATS
Authors: HECHT SILKE , PENNINCK DOMINIQUE G. , MAHONY ORLA M. , KING RYAN , RAND WILLIAM M.
Published: April 2006

Dilation of the pancreatic duct has been described as an ultrasonographic feature of pancreatitis in cats. The purpose of this study was to determine normal pancreatic duct width in healthy older cats and assess the significance of pancreatic duct dilation observed in a clinical population. In a prospective study, pancreatic ultrasound was performed in 15 healthy cats (mean age 13±3 years). Mean pancreatic width of left lobe, body, and right lobe was 0.65±0.16 cm (0.46–1.03 cm), 0.64±0.14 cm (0.46–0.9 cm), and 0.43±0.09 cm (0.3–0.57 cm), respectively. Mean pancreatic duct width was 0.13±0.04 cm (0.06–0.24 cm), which was significantly larger than previously reported for younger cats (0.08±0.025 cm) (P<0.001). One hundred and four of 1445 clinical patients (7.2%) were diagnosed with a dilated pancreatic duct and were reviewed in a retrospective study. Incidence of pancreatic duct dilation was significantly higher in older than in younger cats (2.7% in cats <1–5 years vs. 18.1% in cats 15 years or older; P<0.001). Mean pancreatic duct width was 0.23±0.07 cm (0.14–0.52 cm), and there was a significant correlation between age and pancreatic duct width (P=0.01). There was also a significant relationship between the mean ratio of pancreatic duct width and pancreatic thickness (n=98) (0.29±0.09; 0.09–0.58; P=0.041). There was no significant difference in age between cats with and without pancreatic disease. There was no association between pancreatic disease and pancreatic duct width or pancreatic duct width/pancreatic thickness ratio. Pancreatic duct width and pancreatic duct width/pancreatic thickness ratio in cats are significantly associated with age.
DOES ELASTIN CONTRIBUTE TO THE PERSISTENCE OF CORPORA ALBICANTIA IN THE OVARY OF THE COMMON DOLPHIN (DELPHINUS DELPHIS)
Authors: Takahashi Yuko , Ohwada Shyuichi , Watanabe Kouichi , Ropert‐Coudert Yan , Zenitani Ryoko , Naito Yasuhiko , Yamaguchi Takahiro
Published: April 2006

Abstract

The corpora albicantia (CAs) from the ovaries of 39 common dolphins (Delphinus delphis) caught in driving fisheries were used, and histologically and immunohistochemically examined. The area of each corpus albicans (CA) and the proportion of that area occupied by elastin were measured using NIH‐image software. In all CAs, elastoid material (EM) was apparent although EM area varied in each CA. CAs increased in number with dolphin age. Smaller CAs contained a higher proportion of EM. EM was completely digested by elastase, but not by collagenase. Furthermore, EM was immunostained with anti‐α‐elastin antibody. These results demonstrated that EM was elastin. The present study is the first to describe the presence of elastin in cetacean CAs. The higher proportion of elastin in small‐sized CAs of common dolphins is suggested as the likely cause of the persistence of CA.
POLARIZATION CORRELATIONS IN MUON PAIR PRODUCTION IN THE ELECTROWEAK MODEL
Authors: YONGRAM N. , MANOUKIAN E. B. , SIRANAN S.
Published: April 2006

Explicit field theory computations are carried out of the joint probabilities associated with spin correlations of μ- μ+ produced in e- e+ collision in the standard electroweak model to the leading order. The derived expressions are found to depend not only on the speed of the e- e+ pair but also on the underlying couplings. These expressions are unlike the ones obtained from simply combining the spins of the relevant particles which are of kinematical nature. It is remarkable that these explicit results obtained from quantum field theory show a clear violation of Bell's inequality.
FORMAL VERIFICATION OF BUNDLE AUTHENTICATION MECHANISM IN OSGi SERVICE PLATFORM: BAN LOGIC
Authors: KIM YOUNG-GAB , MOON CHANG-JOO , JEONG DONGWON , BAIK DOO-KWON
Published: April 2006

Security is critical in a home gateway environment. Robust secure mechanisms must be put in place for protecting information transferred through a central location. In considering characteristics for the home gateway environment, this paper proposes a bundle authentication mechanism. We designed the exchange mechanism for transferring a shared secret key. This transports a service bundle safely in the bootstrapping step, by recognizing and initializing various components. In this paper, we propose a bundle authentication mechanism based on a MAC that uses a shared secret key created in the bootstrapping step. In addition, we verify the safety of the key exchange mechanism and bundle authentication mechanism using BAN Logic. From the verified result, we achieved goals of authentication. That is, the operator can trust the bundle provided by the service provider. The user who uses the service gateway can also express trust and use the bundle provided by the operator.
Ten-Year Multi-Institutional Results of Breast-Conserving Surgery and Radiotherapy in BRCA1/2-Associated Stage I/II Breast Cancer
Authors: Pierce Lori J. , Levin Albert M. , Rebbeck Timothy R. , Ben-David Merav A. , Friedman Eitan , Solin Lawrence J. , Harris Eleanor E. , Gaffney David K. , Haffty Bruce G. , Dawson Laura A. , Narod Steven A. , Olivotto Ivo A. , Eisen Andrea , Whelan Timothy J. , Olopade Olufunmilayo I. , Isaacs Claudine , Merajver Sofia D. , Wong Julia S. , Garber Judy E. , Weber Barbara L.
Published: April 2006

Purpose

We compared the outcome of breast-conserving surgery and radiotherapy in BRCA1/2 mutation carriers with breast cancer versus that of matched sporadic controls.

Methods

A total of 160 BRCA1/2 mutation carriers with breast cancer were matched with 445 controls with sporadic breast cancer. Primary end points were rates of in-breast tumor recurrence (IBTR) and contralateral breast cancers (CBCs). Median follow-up was 7.9 years for mutation carriers and 6.7 years for controls.

Results

There was no significant difference in IBTR overall between carriers and controls; 10- and 15-year estimates were 12% and 24% for carriers and 9% and 17% for controls, respectively (hazard ratio [HR], 1.37; P = .19). Multivariate analyses for IBTR found BRCA1/2 mutation status to be an independent predictor of IBTR when carriers who had undergone oophorectomy were removed from analysis (HR, 1.99; P = .04); the incidence of IBTR in carriers who had undergone oophorectomy was not significantly different from that in sporadic controls (P = .37). CBCs were significantly greater in carriers versus controls, with 10- and 15-year estimates of 26% and 39% for carriers and 3% and 7% for controls, respectively (HR, 10.43; P < .0001). Tamoxifen use significantly reduced risk of CBCs in mutation carriers (HR, 0.31; P = .05).

Conclusion

IBTR risk at 10 years is similar in BRCA1/2 carriers treated with breast conservation surgery who undergo oophorectomy versus sporadic controls. As expected, CBCs are significantly increased in carriers. Although the incidence of CBCs was significantly reduced in mutation carriers who received tamoxifen, this rate remained significantly greater than in controls. Additional strategies are needed to reduce contralateral cancers in these high-risk women.
Formation of Large Molecular Humic Acid with Addition of Zinc Ion as Elucidated by Liquid Chromatography/ICP-AES
Authors: Itoh Akihide , Haraguchi Hiroki
Published: April 2006

A size exclusion chromatography system with UV absorption detection and simultaneous multielement detection by ICP-AES has been used to elucidate that humic acid forms some large molecules with molecular weight larger than 300000 in aqueous solution, when zinc is added in humic acid solution as the ionic form.
Electrochemical Formation of Dimeric Organostannyl Compounds
Authors: Ishiwata Toyoaki , Nonaka Tsutomu , Umezawa Masanobu
Published: April 2006

Organosilyl stannanes were formed by electroreduction of the corresponding organostannyl chlorides or distannanes with silyl chlorides. The Sn-C bond formation was also confirmed in the reduction of a mixture of stannyl and alkyl chlorides.
Preparation and Structure of Phenyldithioxophosphoranes Carrying t-Butyl and Dimethylaminomethyl or Dimethylaminoethyl Groups at the ortho-Positions
Authors: Yoshifuji Masaaki , Kamijo Kazunori , Toyota Kozo
Published: April 2006

Dithioxophosphoranes and thioxophosphines carrying 2,4-di-t-butyl-6-(aminoalkyl)phenyl groups were prepared and characterized. The intramolecular coordination of the nitrogen lone pair to the phosphorus atom was indicated by NMR and IR spectroscopy and was confirmed by X-ray crystallography.