bluuebunny/crossref_metadata_2025_split huggingface dataset:
Natural History of Upper Limb Arterio-Venous Fistulae for Chronic Hemodialysis
Authors: Suttie Stuart A. , Ponnuvelu Geeta , Henderson Nikola , Vint Ross , Ross Rose , Tootill Ruth , Howd Alison , Nagy Janos , Griffiths Gareth D. 
Published: January 2012

Purpose Arterio-venous fistulae (AVF) for hemodialysis are prone to problems, ultimately leading to failure of the fistulae. Our aim was to determine the site and time to first stenosis and time to and factors influencing AVF failure for radio-cephalic (RC), brachio-cephalic (BC), and transposed brachio-basilic (BB) AVF. Methods Retrospective analysis of native AVF constructed within a single vascular unit between January 2002–December 2008. Patients followed up to the end points of death, AVF failure or end of study period. Data collected included: age, sex, AVF type, time and site of first stenosis and time to failure. The relationship between fistula type, stenosis, and failure were examined. Results In total, 398 native AVF were included in the study (91 RC, 208 BC, and 99 BB), with a mean age of 66 years. A total of 215 (54%) AVF developed a flow limiting stenosis, and over time 151 (40%) AVF failed. Stenoses developed significantly earlier in RC AVF (median 113 days) compared to BC (median 277 days), compared to BB (median days 414), P=.029. There was no statistically significant difference in time to failure (RC median 1344 days; BC median 1576 days; BB median 1159 days), P=.673. The presence of stenosis was the only variable found to have a significant impact on AVF failure in multivariate analysis. Conclusions Type of upper limb fistula did not impact on failure rates. Flow limiting stenoses impacted on fistula failure.
Abbey of
S
aint
V
ictor
Authors: Coulter Dale M. 
Published: January 2012

Abstract
Founded in 1108 by William of Champeaux (d. 1122), the Abbey of Saint Victor quickly became a leading center of thought and ecclesiastical reform throughout the twelfth century. After leaving the cathedral school of Notre Dame, William and a group of canons (priests) began a new community at an abandoned hermitage on the left bank of the Seine that had been dedicated to St. Victor of Marseilles. Although he belonged to an order of canons regular (priests who shared a common life organized around the Rule of St. Augustine), William's reputation as a teacher led to the opening of a school in which those not belonging to the order could study. The ethos of the school reflected the general orientation of the abbey, which was to combine moral and spiritual development with pursuit of the life of the mind. This ethos not only inspired the community of Saint Victor as a whole to bring moral reform to monastic communities around Paris and ecclesiastical reform to the church in general, but also became an impetus for its members to systematize the abbey's commitments.
A
belard,
P
eter (1079–1142)
Authors: Woods Thomas E. 
Published: January 2012

Abstract
Peter Abelard was a controversial philosopher and theologian and an example of early Scholasticism. Abelard has often been remembered more for his tragic relationship with Heloise, the brilliant and lovely young student with whom he fell in love early in his career, than for his intellectual contributions. (Recent scholarly work on Abelard suggests that Heloise had a significant intellectual influence on him.) But he was an important thinker in his own right and a forerunner of 13th century dialectic.
Abolitionist Movement
Authors: Olabimtan Kehinde 
Published: January 2012

Abstract
British antislavery movement of the 18th and 19th centuries. The evangelical revival that resulted from John Wesley's religious activities in 18th century England created a groundswell of religious devotion in a country where indifference had been the stamp of religious life. With this development came a sharp ethical view of life and society, and the crusade for reforms in factories, prisons, and other public institutions. One of the most popular of these groups from the 18th century was the Abolitionist movement. Their roots can be found in the Pennsylvanian Quaker Anthony Benezet who, by his writings, influenced John Wesley and converted notable members of the movement to abolitionism. With their base in Clapham the Abolitionists were mainly Anglican lay people of upper and middle class.
Adoptionism
Authors: Williams D. H. 
Published: January 2012

Abstract
The paucity of extant evidence makes an exact knowledge about the views of what modern scholars have dubbed “adoptionist” or “dynamic” monarchianism uncertain. No documents written by adherents to this strain of Christian theology have survived. As a result, we cannot say what constituted a purely adoptionist viewpoint or how closely associated it was with what is typically called “modalism.” True to its emphasis on divine monotheism, “adoptionism” opposed any substantial division within God when it came to the incarnation of Christ as the Logos of God. As a result, the Jesus of the Gospels was a man empowered by the one God.
A
frican Church Fathers
Authors: Djintcharadzé Anna 
Published: January 2012

Abstract
The African Church Fathers (Tertullian, Minucius Felix, Cyprian, Lactantius, Optatus of Milevi, Augustine) belonged to the rather short‐lived African Church of the first five centuries of Christianity. It was a soil mostly plowed by sufferings from persecutions and fertilized by heresies and threatening schisms. In fact, it was in the middle of all the turmoil of this particular region, where the heroism of numerous martyrs shone most gloriously, that the Latin patristic tradition, although about a hundred years younger than the Greek one, took its roots and flourished in a quite particular way, being both related to and distant from the Greek approach to Sacred Scripture as well as to the way it should be lived. Thus the Fathers originating from North Africa should be seen as the founders of the Latin Church and its proper spirituality.
African Prophet Movement
Authors: Kehinde Olabimtan  
Published: January 2012

AbstractAn intuitive and spontaneous appropriation of Christianity by African converts to Christianity. Indigenous appropriation of Christianity has been at the roots of the process of evangelization of Africa, beginning among Coptic Christians of 3rd century Egypt. It was also evident in Kongo in response to the Catholic Christianity introduced to medieval Africa by Portuguese missionaries. However, it was in the modern era, beginning in the 19th century, that the process intensified and flourished, and in the 20th century developed into a continent‐wide mass movement. The essential dynamics that gave rise to the movement were change and threat to the ordered universe of the people. In their bid to provide anchorage for societies in rapid transition African prophets commended to their followers prayer, penitence, and conversion from sinful practices. At other times they enjoined purification and ablution, proscribing stealing, prostitution, and witchcraft. In methodology the prophet fused the old religion with the new, and vice versa, to achieve a new synthesis of faith intelligible to the faithful and efficacious at transcending present challenges. The new communities they founded became Zion, Israel or Nazareth.
A
lcuinus,
F
laccus
A
lbinus (c.735–804)
Authors: Schmidt Alvin J. 
Published: January 2012

Abstract
English‐speaking historians call him Alcuin. He was born of nobility in or near York, England, in about 735 and died in 804. He was a teacher, scholar, and poet of the church in York, and given that his father had founded and operated a monastery, he grew up as child of the church. In about 667, he became head of the cathedral school in York, a center of renowned learning, which excelled in religious education and the liberal arts. He believed that pagans should be converted to Christianity by love and persuasion, rather than by coercive means.
A
lexander of
N
eva (1220?–1263)
Authors: Hofmeister Kyle 
Published: January 2012

Abstract
Alexander Yaroslavich Nevsky was a Russian ruler and an Eastern Orthodox saint, remembered by the Russian people for his military accomplishments and diplomacy, and by the Orthodox Church as a pious Christian ruler. Born in Pereiaslavl‐Zaleski, Russia, to Prince Yaroslav, Alexander Nevsky became the Prince of Novgorod in 1236 and then the Grand Prince of Suzdal‐Vladimir in 1252. As the young Prince of Novgorod, Alexander achieved great repute by successfully defending the city against the threat of invasion from the west by the Swedes, who had set up camp on the banks of the Neva River. It is from this victory that Alexander received his epithet, “Nevsky” or “of the Neva.” In 1242, he once again defended Novgorod from invaders from the west by defeating the army of the knights of the Teutonic Order on the frozen Lake Peipus, which Russian tradition remembers as a brilliant success, though this may be somewhat exaggerated. Alexander's rise to the ruling throne of medieval Russia occurred near the beginning of a 200‐year Mongol/Tartar occupation. In 1252, the Khan's army marched on the city of Vladimir in response to a threat of opposition from Grand Prince Andrei (Alexander's older brother), who was seeking alliance from the European states in order to stage a resistance. After the initial defeat of Andrei, Alexander traveled to the Golden Horde in hopes of preventing further military action on Vladimir, and upon his arrival, Alexander was appointed Grand Prince. During his tenure as Grand Prince, the natives of several Russian cities revolted against the Mongol tax collectors and census takers. But Alexander, refusing to solicit help from the western European powers whom he saw threatening the Orthodox Church, opposed these uprisings in favor of compliance with the occupancy. The decision to accommodate the Mongol regime was unenthusiastically received by the people of his day. However, Alexander's diplomacy with the Golden Horde is remembered with great reverence by the Orthodox Church, whose autonomy was tolerated under the “Mongol yoke,” while alliance with the Swedes and Teutonic knights of the Catholic West would likely have resulted in assimilation to Rome. On November 14, 1263, returning from a final diplomatic mission to the Mongol horde, Alexander Nevsky died in the town of Gorodets, after taking the monastic schema under the name Alexei.
A
lgardi,
A
lessandro (1598–1654)
Authors: Kurian George Thomas 
Published: January 2012

Abstract

Italian sculptor, the leading sculptor under Pope Innocent X. He moved to Rome in 1625. During the pontificate of Innocent X, when Bernini was out of papal favor, Algardi replaced him at the papal court. Cardinal Ludovici, a fellow Bolognese, was able to secure Algardi his first commission for two stucco statues of
Magdalene
and
St. John the Evangelist
in Silvestro al Quirinale. He became a prolific sculptor of portrait busts and ranks as the greatest portrait sculptor of all time. In 1634 he completed his
Three Martyr Saints
in terracotta for SS. Luca e Martina. His mastery of bronze is shown in his
Urn for the Magdalene
in St. Maximin in southern France and the relief
Ecstasy of St. Mary Magdalene
in the church of Santi Luca e Martina in Rome. His three finest commissions were the
Tomb of Leo XI
and the huge relief
Pope Leo Driving Attila from Rome
, both in St. Peter's, and the
Decapitation of St. Paul
in S. Paolo in Bologna. In 1635 he carved the marble
S. Philip Neri
with an Angel for Sta Maria in Vallicella. Working mainly in marble and stucco, Algardi did many carvings for tombs, such as the Mellini tombs (1633–1634), and the Frangipani tombs (1637).
All Saints
Authors: Johnson R. Kevin 
Published: January 2012

Abstract
The Feast of All Saints originated in 5th century Syria to commemorate martyrs of the church. Traditionally, it is taught that Pope Leo VI (886–911) expanded the recognition of Christian saints from martyrdom to all who died with a professing bind to their faith. Eastern traditions celebrate All Saints' Day on May 13, the date of the consecration by Pope Boniface IV of the Pantheon in Rome in 609, thereby placing the festival in closer proximity to the celebration of the Lord's resurrection. Western traditions choose to mark November 1 as the feast day that corresponds with the dedication of Saint Peter's Chapel by Pope Gregory III (731–741) to honor the faithful departed. In 835, the Feast of All Martyrs, Saints, and Our Lady (as it was previously known in the Western Church) was abbreviated to the Feast of All Saints.
A
llen,
R
oland (1868–1947)
Authors: Olabimtan Kehinde 
Published: January 2012

Abstract
Roland Allen was an English mission theorist and high churchman with evangelical spirituality. A second generation priest, he received his dual theological heritage from his mother's strong evangelical persuasion and the influence of the Oxford Movement. Having finished his secondary education at Bristol Grammar School in 1887 he proceeded to St. John's College, Oxford, where he studied Classics and History. At Oxford he came under the influence of the Anglo‐Catholic faculty at Pusey House. This “Liberal Catholic” institution left a lifelong impression on Allen's ecclesiology, which later shaped his thinking on mission. On leaving Oxford in 1890, he entered the High Anglican training school at Leeds. He was ordained a deacon by the Bishop of Durham in 1892 and, the following year, a priest. This assignment was but a prelude to the missionary vocation that would soon engage his passion and faculty. After an initial setback with the Society for the Propagation of the Gospel (SPG) because of his heart ailment, he applied to its associated mission, the independent Church of England mission to North China. This time he overcame doubts about his physical fitness with his resolute determination and was accepted by the mission.
A
lopen (
c
.600?–after 650)
Authors: Knowles Brett 
Published: January 2012

Abstract

The Hsian‐fu monument records that in 635 the Persian Nestorian bishop Alopen arrived at Chang‐An, the Chinese capital: “At the time of T'ai Tsung,…there was a Bishop named Alopen…. He conveyed the true Scriptures…. In the ninth year of Cheng‐Kuan [635
ce
] he arrived at Chang'an” (The Hsian‐fu monument, 781
ce
). He was given a high‐ranking escort into the city and received at the Imperial Palace as an honored guest. The monument also notes that he brought Christian texts with him and that these were translated in the Imperial Library and examined by the emperor T'ai‐tsung himself. In an Edict of Universal Toleration three years later, the emperor ordered the construction of a monastery for Alopen and his fellow‐monks and the propagation of the scriptures throughout the empire. This marked the beginning of more than two centuries of Nestorian Christian activity in China.
American Christianity
Authors: Pasquier Michael 
Published: January 2012

AbstractThe story of Christianity in America spans over 500 years and includes a diversity of religious groups, ideas, and events that have shaped the national narrative of the United States and the transnational narrative of the Americas. The experiences of Christians in America have depended upon an assortment of factors related to ethnicity, race, region, gender, class, and nationality, as well as denominational affiliations and theological differences. Yet, in addition to the legacy of religious pluralism, the history of American Christianity also consists of inter‐denominational movements that have contributed to the formation of common traits among many Americans.
American Revolution, Christianity and
Authors: Lillback Peter 
Published: January 2012

Abstract
The discovery and colonization of America had several causes. One of the chief was religious in nature. The journals of Christopher Columbus include concerns for the advance of the Christian faith as well as an evident dependence upon the promises of Scripture, particularly prophecies of Isaiah. Roman Catholicism, brought by Columbus and his successors to the New World, was paralleled by the Protestant faith brought by explorers from Protestant countries such as England, the Netherlands, and Sweden in the 16th century.
Amish
Authors: Schmidt Alvin J. 
Published: January 2012

Abstract

Recognizing that not all Amish are the same, this article focuses on the Old Order Amish. Its members are largely a North American group of Christians, an off‐shoot of the Mennonites who are descendants of Europe's Anabaptists of the 16th century. The Amish are named after Jacob Ammann, a Swiss Mennonite bishop who broke away from the Mennonites in 1693 to form the Old Order Amish. He wanted to take people back to what he thought his Mennonite forebears believed and practiced. For one, he believed that Mennonites in his day were not strict enough with those who did not always follow the practices and customs that good Mennonites were expected to uphold. He also argued that the Mennonites were too lenient in exercising the practice of
Meidung
, a practice that socially ostracizes (shuns) members who break church laws. It is based on Romans 16:17 and I Corinthians 5:9–13.
A
nderson,
R
ufus (1796–1880)
Authors: Olabimtan Kehinde 
Published: January 2012

Abstract
American Congregational mission administrator and theorist, Rufus Anderson was born to a pastor at Yarmouth, Maine. He studied at Bradford Academy and Bowdoin College, where he earned an A.B. degree in 1818. While studying at Andover Theological Seminary, he served as a personal assistant to Jeremiah Evarts at the American Board of Commissioners for Foreign Missions (ABCFM), Boston. On graduating in 1822, he applied to the Board for missionary service in India. The Board thought he would be more useful in the office at Boston and retained him there as assistant secretary. Anderson spent the next 44 years in the service of ABCFM, assuming the office of secretary to the Board in 1823 until his retirement in 1866. He married Liza Hill in 1827.
Angels
Authors: Oderberg David S. 
Published: January 2012

Abstract

The word “angel” derives from the Greek
angelos
, meaning “messenger”; the Hebrew is
mal′ach
. In Scripture it applies generally to priests, prophets, and even Christ, connoting their being sent by God. Its specific meaning in Scripture and theology, however, is that of a purely spiritual being, i.e. disembodied though capable of taking human form, created by God and of a nature superior to man.
Anglo‐Saxon Art and Architecture
Authors: Whytock Jack C. 
Published: January 2012

Abstract
Anglo‐Saxon art and architecture comprises the works produced by the Anglo‐Saxon or Germanic peoples in Britain from the 6th and 7th centuries to the Norman Conquest of 1066. These groups had settled in England after the Roman occupation. Anglo‐Saxon art and architecture is distinctly Christian, yet adapts the characteristics of the tribes' pagan art with its focus upon design, color, and interlacing patterns. This art form quickly declined after the Norman Conquest, when Romanesque art and architecture became the norm. The golden age of Anglo‐Saxon art occurred between the 9th and the 11th centuries and was concentrated in the south. Winchester was the key center.
Anointing of the Sick
Authors: Lang David P. 
Published: January 2012

Abstract
The Anointing of the Sick (called “Extreme Unction” prior to the Second Vatican Council) is one of the seven sacraments of the Catholic Church. It serves a prominent role in the administration of the so‐called “Last Rites” (along with confession of sins, if deemed appropriate, and Viaticum, the reception of Holy Communion for the heavenward journey). Despite the terms “Extreme Unction” and “Last Rites,” the Anointing of the Sick is not restricted to those in immediate danger of dying from disease or traumatic injury. Although such people might be the typical recipients of this sacrament, the elderly whose death is more remote, as well as anyone facing serious surgery, can also receive it. This sacrament is conferred through anointing with oil on the forehead and hands, together with a special prayer for deliverance. Because it functions as a kind of medicine for the soul, its main purpose is to remedy spiritual weaknesses resulting from the spiritual sickness of sin. Nevertheless, like the sacrament of Penance, it can remove the guilt of sin under the proper conditions. Other interior gifts bestowed include inner peace, courage amidst the trials of old age and illness, and fortification against temptations to disheartenment. This sacrament restores bodily health only to the extent conducive for eternal salvation; however, this effect would occur, not in a direct and miraculous manner, but merely indirectly, by aiding natural causes (a repercussion on the body of the soul's revitalization).
A
nthony of
P
adua,
S
aint (
c
.1195–1231)
Authors: Hayes Patrick J. 
Published: January 2012

Abstract

Doctor of the Church (
Doctor evangelicus
), sometimes called St. Anthony of Lisbon, after the city of his birth, and where he is still venerated. The
legendae
give a mixed record of his early years, mostly owing to confusion over his heritage as a son of a nobleman. He was baptized as Fernando de Bulhões — the son of Teresa Taveira and Martim de Bulhões. He studied at Lisbon, and entered the Canons Regular of St. Augustine, staying with them at Coimbra until 1220. Alerted to the fate of recently martyred Franciscans in Morocco, he was inspired to leave his priory and follow them as a friar minor, taking the name Anthony, though not, perhaps, before his own ordination as a Canon Regular. Given the Augustinians' assiduous life of study and teaching, Anthony became one of the most learned of any Franciscan then living, so noteworthy, in fact, that St. Francis was later to appoint him to the position of lector within the Order. Anthony's own hopes for martyrdom were dashed, however, due to a protracted illness in Morocco which forced a return to the Iberian peninsula, though his wayward sea vessel ended up depositing him in Sicily.
Antilegomena
Authors: Schmidt Alvin J. 
Published: January 2012

Abstract

The early Christians initially had no New Testament (NT). For example, the Berean Christians checked the correctness of Paul's preaching by consulting the Old Testament (Acts 17:11). They had no NT books because the first NT book (1 Thessalonians), written by Paul, did not appear until about
ad
51. The other NT books were penned over the next 40 years, the last one being the book of Revelation in about
ad
95.
Apollinarianism
Authors: Allen Michael 
Published: January 2012

Abstract

A christological tendency that involved the denial of a human soul or mind within the God‐man and was deemed heretical by Diodore of Tarsus, Gregory of Nyssa, Gregory Nazianzen, and an ecumenical council. Concerned about the tendency of many in his day to classify Jesus as merely an extraordinary prophet or elite human, Apollinarius (c.310–390) posited the assumption of human flesh without the assumption of human intellect in the incarnation (
Demonstration of the Divine Incarnation
, written in 376). As Christ had no human intellect, he therefore lacked free will, which Apollinarius assumed necessarily led to sin. Though his proposal featured a heavy emphasis upon the divinity of Christ and guarded Christ from being a sinner, Diodore and others noticed that it shortchanged the soteriological necessity of Christ's full humanity.