bluuebunny/crossref_metadata_2025_split huggingface dataset:
P
rudentius,
A
urelius
C
lemens (348–405)
Authors: Kurian George Thomas 
Published: January 2012

Abstract
The greatest of the Christian Latin Poets. He began his career in the time of Emperor Theodosius as a lawyer, and went on to become provincial governor and private adviser to the emperor. After his retirement, his Christian faith led him to asceticism and to poetry. His poetry became a spiritual exercise in praise of God and in service to the church.
S
abas (439–532)
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Founder of the Great Laura in Palestine. Born in Cappadocia, he left for Palestine at the age of 17. At Jerusalem he decided to settle in the nearby desert, first in the monasteries of Passario and Euthymius and later at Theoctistus where he remained until 473. After five years of eremitical life, he settled in a cave on the left bank of Cedron. This was the beginning of the monastic settlement known as the Great Laura which became the largest in Palestine. Despite the support of the patriarchs of Jerusalem, he was exiled. He then founded a second monastery at Gedara, east of Lake Tiberias. Before long the Patriarch Elias ordered him back to the Great Laura which had grown to become the central hub of all monasteries in the region. The Great Laura actively supported orthodoxy at the time of the Origenist and Monophysite controversies. In 530, following a bloody revolt by the Samaritans, Sabas traveled to Constantinople to plead the Christian cause before Emperor Justinian. The Great Laura survived until the 9th century when it was extinguished by the Arabs. During that period it produced great monks famous for their literary activity, including John of Damascus, Cosmas Melodus, Stephen Melodus, Stephen the Thaumaturge, Michael Syncellus, Theodore Graptos, and Theodore of Edessa.
Schools and Schooling
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Even after Constantine legitimized Christianity in 313 (by the Edict of Milan), it did not introduce any new forms or subjects of teaching or contents different from the subjects taught in pre‐Christian schools. Pagan and Christian boys (to a lesser extent girls) attended the same schools, learned the same subjects and had the same teachers. A good secular education was necessary for success as a civil servant. Religious education was left to the mothers.
Authority of the Believer
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Christianity is not merely a faith in which the believer is a passive partner. It is an enabling and empowering religion in which power is transmitted to the believer constantly through the operation of the Holy Spirit, and in which the believer is conscripted into a struggle for which he or she is equipped with the proper ordnance and ammunition that is adequate to the assigned tasks. Ephesians 6:14–17 speaks of the “whole armor of God,” which includes the “breastplate of righteousness, shield of faith, helmet of salvation, and the sword of the spirit” as part of the accoutrement of a conscripted Christian.
Eternal Security
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Also known as perseverance of the saints, eternal security defines the seal of divine protection of the believer after regeneration. Perseverance of the saints is the last of the five tenets of Calvinism developed at the Synod of Dort, known by the acronym of TULIP: Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints. It answers the question: will the operation of divine grace in the life of a true believer, chosen of God, continue after rebirth and be brought to completion so that he can never fall away from grace and be denied eternal salvation? Calvinism answered this question in the positive and Arminianism in the negative.
Josephus,Flavius (AD37–c.100)
Authors: McClister L. David 
Published: January 2012

AbstractJosephus (Jewish name, Joseph ben Matthias) was a Jewish historian of the 1st centuryad, of Hasmonean and priestly descent, who grew up in Palestine. During his formative years, he investigated the Jewish sects and finally decided upon membership with the Pharisees. At the age of 26, he participated in a delegation to Rome to petition for the release of some Jewish priests whom the Judean procurator Felix had sent for trial there. The First Jewish War erupted shortly after his return to Palestine, and the Jewish leaders in Jerusalem dispatched Josephus to oversee the defense of Galilee, where he was opposed by rivals, especially Justus of Tiberias and John of Gischala. Josephus came into Roman hands when the town he was defending, Jotapata, fell to Vespasian inad67. Once in Roman custody, Josephus predicted that both Vespasian and Titus would become emperors and thus won their favor. He accompanied the Roman forces to Jerusalem where he witnessed the fall of the city inad70, and after that he was taken to Rome, granted citizenship, and wrote several literary works. His Roman name, Flavius Josephus, reflects the acquisition of his citizenship from the Flavian house. Virtually nothing is known of his life in Rome.
Theology of Religions
Authors: Pardigon Flavien 
Published: January 2012

Abstract
The Christian faith was born and took its baby steps in a world of extreme religious pluralism. It was forced to define its identity and role in relation to many other religious claims under the threat of persecution and martyrdom. This issue became virtually dormant during the historical period of “Christendom,” except for the challenges that Islam and the Reformation posed. However, since the second part of the 19th century it has increasingly regained strength and urgency thanks to the resurgence of foreign missions and the age of worldwide empires.
Worship, Services and Settings
Authors: Kurian George Thomas 
Published: January 2012

AbstractThere are basically four elements of Christian worship: (1) baptism; (2) scripture reading and preaching; (3) Mass or Eucharist; and (4) rites of passage ceremonies, such as confirmation, marriage, and funerals. Each of these services is governed by its own ceremony and liturgy, and each is regulated by ancient tradition as well as modern needs.
False Doctrines
Authors: Kurian George Thomas 
Published: January 2012

Abstract

Christianity is a confessional religion in which belief, rather than praxis, is the defining element. It is thus vulnerable to corruption through wrong beliefs, teachings, and interpretations of its core message. Even during the first decades after Calvary Christianity had to contend with wrong teachings that contradicted the central message of the gospel and the centrality and divinity of Christ. St. John the Divine, writing in the Book of Revelation, condemns a host of heretics by name and so does St. Paul in his Epistles. Even before the close of the Age of Apostles, the church was confronted with the need to protect its beliefs against distortion by those who, from whatever motive, tried to subvert them. When Paul uses the word
hairesis
in I Corinthians to refer to heresy, he is not referring to a different school of thought but rather to pernicious belief systems that if left unchecked could strangle true faith. In fact, many church fathers used the metaphor of a cancer in referring to heresy. Epiphanius, the 4th century churchman, titled his catalog of heresies
The Medicine Box
, first describing each heresy like a disease and then “treating” it with arguments and verses from the Bible and the church fathers. The church had to devise means of defusing these dangers by both spiritual and physical means. For the first three centuries, as a persecuted church, Christians could not employ any physical means, but only the power of persuasion. The church also could employ its magisterium, the teaching authority vested in its bishops and popes, to warn, confute, and anathematize heretics.
Women and Theology
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Feminism is a secular movement, not a religious one; nevertheless, it has spilled over into Christianity and has gained considerable significance in Christian thinking. The movement is founded on a series of agendas trying to correct historical gender‐based inequities. Christian feminists have developed a theology of their own in which the scriptures and church traditions are reinterpreted in the context of historical male dominance and bias. Christian feminist theology rests on a three‐fold analysis: 1. Women were excluded from ordained ministry in traditional churches and given a subordinate role in shaping theological doctrines. 2. Christianity has confirmed, rather than weakened, traditional patriarchal social structures, especially marriage. Women, in other words, are the train cars rather than the engines in social evolution and their biological frailties have been exploited to consign them to a permanent subordinate status while their biological strengths have been harnessed to benefit patriarchy. 3. The vocabulary of the church and the Bible is androcentric, making theology a male preserve and God himself a father figure, despite the fact that the majority of believers have been and are women.
S
tein,
E
dith (1891–1942)
Authors: Oderberg David S. 
Published: January 2012

Abstract
Born in Breslau, Germany, the youngest of 11 children of a devout Jewish family, Edith Stein is one of the 20th century's most famous converts from Judaism to Catholicism, known as both a philosopher and a holy Carmelite nun who perished in Auschwitz.
American Baptist Charismatic Renewal Movement
Authors: Clark Gary Kenneth 
Published: January 2012

Abstract
The early 1960s saw what was regarded as the initial outpouring of the Holy Spirit on the historic American Baptist Churches USA (ABCUSA). Across the United States, pastors and congregations began receiving the baptism in the Holy Spirit and manifesting the spiritual gifts. However, it was not until 1981 that the American Baptist Charismatic Fellowship (ABCF) was formed.
Nature, Early Christian Attitudes Toward
Authors: Foltz Bruce V. 
Published: January 2012

Abstract
Many Christian bodies are now active in encouraging “care for creation” as an important element of Christian faith (Oelschlager 1994; Scharper 1998; Bartholomew & Chryssavgis 2003). But does this amount to a continuation of, or rather a departure from, the doctrines and sensibilities of traditional Christianity? Earlier Christian attitudes toward nature have in recent decades come under sustained critical scrutiny, largely due to the influential arguments of Lynn White, Jr., a historian of medieval technology. White claimed that Christianity, especially in its dominant Western form — for he exempts the Byzantine East — de‐sanctified the natural world, made humanity think that it did not really belong within the natural order at all, and took much too literally the charge to humanity in Genesis (1:28) to “subdue” and “have dominion over” creation, all of these leading to destructive technologies with little sense of nature's rootedness in a sacred order. White's precursor in this indictment is the 19th century German philosopher Friedrich Nietzsche, who claimed that Christianity, particularly in its medieval form, advanced a purportedly Platonistic devaluation of the visible and earthly, thereby standing guilty of not being “true to the earth.” These charges have been somewhat uncritically incorporated into many etiologies of environmental disorder, even though a more careful examination of how nature was actually viewed in Christian thought and sensibility suggests that these charges are somewhat tendentious, based largely on selective readings. It may indeed be questioned whether it was not Christian civilization, but rather its gradual dilution and dissolution leading to the Enlightenment's secular and mechanistic worldview, unparalleled in world civilization, that provided the foundation for environmental degradation.
I
saac the
S
yrian,
S
aint
Authors: Foltz Bruce V. 
Published: January 2012

Abstract
St. Isaac the Syrian, also known as Isaac of Nineveh (fl. c.680), was a monk and mystic, briefly a bishop, and the author of some of the Christian East's most profound and influential texts in ascetic spirituality. He was born in the region of what is now Qatar and Bahrain, then part of Persia and an important center for Christianity; he was tonsured as a monk, and eventually was made Bishop of Nineveh, present‐day Mosul, Iraq. After five months he abdicated his episcopacy for reasons that are now unclear, and withdrew to a solitary life in the mountains of Khuzistan, in southwest Iran. A 9th century source states that he lost his eyesight due to his arduous “reading and asceticism,” adding that “he entered deeply into the divine mysteries and composed books on the divine discipline of solitude” (1984: lxv). These books, composed in Syriac, perhaps originally dictated to his followers, are masterpieces in the literature of asceticism and mystical theology. The extant works are in two collections, the earlier‐known and longer one translated into English in 1923 by Wensinck, and again in 1984 by Miller, while the second was discovered only recently by Sebastian Brock at Oxford University's Bodleian Library, and translated by Brock in 1995.
Historical Jesus
Authors: Morgan Robert 
Published: January 2012

AbstractThe phrase “the historical Jesus” became current through the English title and the final chapter of Albert Schweitzer's 1906 history of life‐of‐Jesus research,The Quest of the Historical Jesus(1910; enlarged and corrected edition 2000). This analysis of mostly German reconstructions starts with “The Aims of Jesus and His Disciples,” a posthumous work of H. S. Reimarus (1694–1768) published by Lessing in 1778. Its importance lies not in its proposal that Christianity originated in a fraud by the disciples but in its claim that the spiritual, suffering, and risen Messiah projected by the Gospels conceals the very different historical reality of an enlightened teacher and failed political Messiah. That sharp contrast between the historical reality of Jesus and the churches' traditional interpretations of him was subsequently softened but remained the characteristic feature of the subsequent “quest.” The “historical Jesus” was assumed to be the real Jesus, more rational and true than the dogmatic or mythical constructions of Christian faith. This prejudice in favour of historical science over tradition, authority, religious imagination, and theological argument was reinforced by the ambiguity of the phrase itself, which can refer either to the now inaccessible 1st‐century reality of Jesus of Nazareth himself, or to modern historians' more or less successful attempts to reconstruct the outlines of his life and death. The latter gained unwarranted prestige from being mistakenly identified with the former rather than being seen as themselves constructions and interpretations more credible to a secular age but not necessarily more true to the larger reality of Jesus than orthodox Christian accounts. A clear example of the modern secular preference for history over religion was D. F. Strauss,The Christ of Faith and the Jesus of History(1865 ET 1977), an attack on Schleiermacher's Christology.
W
illiams,
C
harles (1886–1945)
Authors: Mahan David C. 
Published: January 2012

Abstract
Born Charles Walter Stansby Williams in London on September 20, 1886, Charles Williams spent his entire life as a city dweller. Not surprisingly, “the image of the city,” as the title of one of his essays renders it, would form one of many reference points for his unique blend of Christian theology and literature.
Appendix 11 Historical Statistics of the Christian Church
Authors: Johnson Todd M. 
Published: January 2012

Abstract

The following table presents a series of estimates for the number of Christians (in millions) in each continent (as currently defined by the United Nations) for 100 year increments beginning in
ad
33 (the traditional date of the founding of the Christian church). The estimates for Christians are built on three sets of human population data. For the years 33 to 1900, population figures are derived from C. McEvedy and R. Jones,
Atlas of World Population History
(New York: Facts on File, 1978). For the year 2000, population figures are from the United Nations Demographic Database (2004 Revision). Finally, for 2100 and 2200, the projections are from the United Nations'
Long‐Range World Population Projections: Two Centuries of Population Growth, 1950–2150
(1998).
Tongues in Pentecostal Experience
Authors: Lamp Jeffrey S. 
Published: January 2012

Abstract

A theological designation for the phenomenon of speaking in unknown tongues, derived from the Greek words
glōssa
(“tongue, language”) and
lalein
(“to speak”), is
glossolalia
. Though the term itself is never found in the New Testament, the formula
glōssais lalein
, “to speak in/with tongues,” is found frequently. Particularly described in Acts and 1 Corinthians,
glossolalia
is a form of unknown, often unintelligible, ecstatic speech induced by the Holy Spirit that frequently is accompanied by a Spirit‐given ability to understand the utterance (Acts 2) or to interpret it for the benefit of others (1 Cor. 12, 14). It is frequently asserted that the
glossolalia
described in the New Testament has parallels in Greek (e.g. Oracle at Delphi) and various Mystery religions. However, the most direct precursor to the New Testament practice appears to be the Old Testament phenomenon of ecstatic prophetic utterance, often found in connection with emotional experience, dreams and visions, and broken and halting speech.
Youth Ministry
Authors: Lamport Mark A. 
Published: January 2012

Abstract
Youth ministry is the church's attempt to socialize adolescents into the faith community through culturally relevant measures of encountering Christian teaching and worship. Based on sociologically based, market‐niche principles, the church, along with newly conceived para‐church youth ministry organizations, launched numerous adolescent age‐focused initiatives, primarily a reflection of American middle‐class values, during the mid 20th century. These strategies have gained momentum and refinement through the intervening years.
Protoevangelium
Authors: Estes Douglas 
Published: January 2012

Abstract

The
protoevangelium
, literally “first gospel” from the original language, is a moniker for the divine utterance in Genesis 3:15 spoken to the serpent in the Garden of Eden. As the first words from God after the fall of humanity, the
protoevangelium
warns the serpent that God will cause a war between the serpent (Satan) and the woman (Eve), and more specifically, between each of their seeds (offspring) (Jn. 8:44; Heb. 2:14; Rev. 12). This war will result in the seed of the woman achieving a lethal blow (to the head) against the serpent (Rom. 16:20), even while the serpent will knock down but not kill the seed of the woman (Isa. 53:3–5; Jn. 12:31–33). The
protoevangelium
is one statement embedded within a triad of divine curses to the serpent, to Eve, and to Adam.
Enhancement of the Li Conductivity in LiF by Introducing Glass/Crystal Interfaces
Authors: Li Chilin , Gu Lin , Maier Joachim 
Published: January 2012

AbstractFor a variety of purposes, solid electrolytes with high ionic conductivity are believed to be an alternative to widely used liquid electrolytes. Most of them are developed based on the exploration of crystalline or amorphous structures. As a very rare example of the beneficial influence of glass/ceramic interfaces, we report the conductivity of LiF films on SiO2. The LiF thin films are surprisingly found to be structurally disordered on the silica (0001) surface, leading to a remarkable enhancement of the Li‐ion conductivity (6 × 10−6 S cm−1 at 50 °C, with an activation energy of 0.55 eV) of three orders of magnitude. The resulting conductivity is not exceedingly high, but is comparable with that of the current, best thin‐film solid electrolyte (Li(3 + x)PO(4 ‐ x)Nx). The conductivity is highest if a significant density of glass/ceramic interfaces is achieved and percolation of the interfaces guaranteed.
General Fabrication of Monolayer SnO2 Nanonets for High‐Performance Ultraviolet Photodetectors
Authors: Chen Hao , Hu Linfeng , Fang Xiaosheng , Wu Limin 
Published: January 2012

AbstractA facile approach for the fabrication of monolayer SnO2 nanonet is presented using polymer colloid monolayer nanofilms from oil–water interface self‐assembly as sacrificial templates. The hole size of the nanonets can be adjusted easily by the mean diameter of polymer colloidal spheres. This method can be extended to the fabrication of a series of monolayer nanonets of semiconducting oxides such as TiO2, ZnO, and CeO2. Furthermore, the first photoresponse nanodevice based on monolayer SnO2 nanonet is fabricated. This device presents ultrahigh photocurrent and sensitivity, excellent stability, and reproducibility.
Adrenal androgen production in catarrhine primates and the evolution of adrenarche
Authors: Bernstein Robin M. , Sterner Kirstin N. , Wildman Derek E. 
Published: January 2012

AbstractAdrenarche is a developmental event involving differentiation of the adrenal gland and production of adrenal androgens, and has been hypothesized to play a role in the extension of the preadolescent phase of human ontogeny. It remains unclear whether any nonhuman primate species shows a similar suite of endocrine, biochemical, and morphological changes as are encompassed by human adrenarche. Here, we report serum concentrations of the adrenal androgens dehydroepiandrosterone (DHEA) and dehydroepiandrosterone sulfate (DHEAS) measured in 698 cross‐sectional and mixed longitudinal serum samples from catarrhine primates ranging from 0.6 to 47 years of age. DHEAS in Pan is most similar to that of humans in both age‐related pattern and absolute levels, and a transient early increase appears to be present in Gorilla. DHEA levels are highest in Cercocebus, Cercopithecus, and Macaca. We also tested for evidence of adaptive evolution in six genes that code for proteins involved in DHEA/S synthesis. Our genetic analyses demonstrate the protein‐coding regions of these genes are highly conserved among sampled primates. We describe a tandem gene duplication event probably mediated by a retrotransposon that resulted in two 3‐β‐hydroxysteroid dehydrogenase/Delta 5‐Delta 4 genes (HSD3B1 and HSD3B2) with tissue specific functions in catarrhines. In humans, HSD3B2 is expressed primarily in the adrenals, ovary, and testis, while HSD3B1 is expressed in the placenta. Taken together, our findings suggest that while adrenarche has been suggested to be unique to hominoids, the evolutionary roots for this developmental stage are more ancient. Am J Phys Anthropol, 2012. © 2012 Wiley Periodicals, Inc.