The term liturgy itself has many expressions in the Old Testament, New Testament, and in English. Among them the liturgy is used as the term that can be applied to all forms of public worship. There are some elements such as preaching, sacrament, prayer et al., in the liturgy. The liturgy was started from Eden in the Old Testament, the liturgy was continued as the form of altar in the Patriarchal age and by the tent and temple in Moses and king David’s ages. In the age of king David, the liturgy of confession of sin and honesty more than the moral perfection was emphasized. After the Diaspora, the synagogue became the place of liturgy of Israel. In the New Testament, Jesus Christ gave the meaning of another new liturgy through his Holy Supper. In early Christianity, the liturgy was the festival, sharing, and relief with the proclamation of the gospel of Christ’s resurrection and his Second coming, the baptism, offering, professing, and prayer. From the Second century the Lord’s Day liturgy was started. After the fourth century, there was some change until the seventh century in the Eastern Church, and all liturgical rites were fixed after the seventh century. In the Western Church, after the ninth century, the liturgical rite was unified by the Roman rite. At the end of the medieval age, the Mass was a play of priests, the believers were spectators. There was not a liturgy for God, and as well it was the starting point of Reformation. The Reformers rejected the Mass and the Transubstantiation of the Roman church, argued for the reformation of liturgy and the liturgy in the mother language. The greatest Reformer John Calvin claims that the object of the liturgy is only the glory to God, the Scripture and the tradition of the early church as the norm of public liturgical rite, the balance between the Word and Sacrament, the eternal and spiritual liturgy. In the European church, although the reformation of liturgy was started by the first Reformer Luther, nearly all churches in European countries got under Calvin’s influence soon. In Switzerland, Zwingli and Farel led the Reformation, and Geneva, under Calvin’s direction, became the most influential city. In the Anglican Church, the Mass became their liturgy till after the Reformation. In Germany, for thirty years many people had to spill blood for the freedom of liturgy. In Scotland, the reformation of liturgy was led by John Knox. Netherlands obtained freedom of liturgy after a long struggling under the conduct of William, Prince of Orange, In France, the Huguenots had to make many religious wars for getting the freedom of faith and liturgy. Francis Turretin is the greatest Orthodox Reformed theologian. He lived as a professor, minister and theologian in his days. He was a loyal successor of Reformer Calvin and a protector of the Orthodox theology in the seventeenth century, the epitomizer of Reformed theology, and the Scholastic theology. His immortal work, ‘Institutes of Elenctic Theology (Institutio Theologiae Elencticae)’, is the eminent illustration of the theology of the seventeenth century, and polemical. His scholastic theology is positively re-examined. With Turretin, the reason only serves for faith, it never possesses or surpasses the faith, God and his Word is the only basis of Turretin’s theology and liturgy. His theology also is in the Calvinism tradition. To Turretin, the liturgy is the higher school of God’s grace, the teaching in the liturgy, the communication with God, God’s commandment, the life itself, and the gospel liturgy by the spirit and truth. The liturgy of the Korean church was started by Underwood, the first missionary of Korea. In the early period of the Korean church, the Nevius methods influenced the Korean mission decisively. The first Directory of the Korean church was published by Moffett. The liturgical rites of the Free Church in America was introduced mainly in Korea, still those forms are functioning widely as the model of liturgical renewal in Korean church. Many Christians in Korea worship for the blessing and the human’s happiness rather than God, and there are many pagan factors in the Christian’s liturgy, and the sacrament is far from the liturgy. It is difficult to find a Christian worshiping with his whole life. On account of the desire for church growth in the Korean church, if the church can increase its numbers, they think that liturgy does not matter. Because the Korean church is disregarding the tradition, object, nature, content, and reason of liturgy according to Turretin, the Korean church needs the continuous effort for the renewal and reformation of liturgy and the right establishment of the liturgical theology. / Dissertation (MA)--University of Pretoria, 2009. / Church History and Church Policy / unrestricted

What sources informed the resurrection narrative of Jesus in the Gospel of John? Some scholars argue that the author of John used the Synoptic Gospels along with oral traditions as sources, but others maintain that John used only independent traditions to write his resurrection story. This paper argues that John did not use the Synoptics for this narrative because the reconstructed history of the Johannine community provides an adequate basis for postulating independent traditions which succeed at explaining both the similarities and differences between John and the Synoptics. While it does not claim to prove that the author was unaware of the Synoptics, it maintains that the evidence for the use of those Gospels in addition to tradition is too weak, whereas independent traditions alone can account for the material. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2020. / FAU Electronic Theses and Dissertations Collection

This study set out to express, purify and characterize twelve ammonia lyase enzymes for potential application as a supplement to a treatment of an inborn error of metabolism disease. The DNA sequence for two wild-type ammonia lyases, three modified ammonia lyases and seven resurrected ancestral ammonia lyases had been synthesized and cloned in vectors. These were transformed into Escherichia coli, expressed, purified using immobilized metal affinity chromatography and size exclusion chromatography and characterized. Ten of the enzymes were successfully expressed and purified. All enzymes had a higher turnover number with substrate 1 than with substrate 2. The wild-types showed the highest catalytic turnover and one of them displayed substrate cooperativity. The modified enzymes were inactive. Some ancestral enzymes were active and had decreasing kcat with age. A promising ancestral enzymes was found that showed a kcat of 2,85 s-1 with substrate 1 and 1,82 s-1 with substrate 2. The ancestral enzymes had a lower Km with substrate 2 compared to substrate 1, while one of the wild-types had a higher Km with substrate 2 than with substrate 1, indicating that the substrate affinity has switched. The ancestral enzymes had increased thermostability compared to the wild-types which increased with age. Ranging from a +7C increase in melting temperature with the youngest ancestral enzyme to +10,7C with the oldest tested enzyme, comparing with one of the wild-types. The promising ancestral enzyme displayed a higher stability than the wild-types during long term incubation in 37_C and 25_C, since it did not become prone to aggregation,it did not show visible degradation on SDS-PAGE and it retained the highest activity following incubation. It was also demonstrated that neither wild-types nor the promising ancestral enzyme were stable in a simulated gut environment. The promising ancestral enzyme and one of the wild-types degraded substrate 1 and 2 in serum. Using the resurrection of ancestral sequences a promising enzyme has been produced and characterized, displaying properties that are desired in therapeutic enzymes. The enzyme did not aggregate or become prone to aggregation over time, it was thermostable, it was active in serum and had acceptable catalytic properties. For therapeutic application of the ancestral enzyme, immunogenicty should be analyzed in silico and in vitro followed by further investigation in vivo. / Målet med denna studie var att uttrycka, rena och karaktärisera tolv ammonia lyase enzymer, för potentiell användning som komplement till en behandling utav en sjukdom, som tillhör sjukdomsgruppen medfödda ämnesomsättningsrubbningar. DNA sekvensen för två vild-typammonia lyaser, tre modifierade ammonia lyaser och sju återuppväckta ammonia lyaser hade blivit syntetiserade och klonade i vektorer. E.coli celler blev transformerade med vektorerna, vilka uttryckte enzymerna, som renades med hjälp av immobilized metal affinity chromatography och gelfiltrering och karaktäriserades. Tio utav enzymerna kunde uttryckas och renas. Alla enzymer hade högre katalytisk omsättning av substrat 1 än substrat 2. Vildtyperna hade högst kcat med båda substrat och en utav dem uppvisade substratsammarbete. De modifierade enzymerna var inaktiva. Några av de återuppväckta ammonia lyaserna var aktiva och kcat minskade med ålder. Ett av de återuppväckta enzymerna var lovande och hade ett kcat värde av 2,85 s-1 med substrat 1 och 1,82 s-1 med substrat 2. De återuppväckta enzymerna hade ett lägre Km värde för substrat 2 än substrat 1, jämfört med en utav vildtyperna som hade ett högre Km värde för substrat 2 än substrat 1, vilket indikerar ett skifte i substrataffinitet. De återuppväckta enzymerna var mer termostabilia än vild-typerna och termostabiliteten ökar med ålder. Ökningen i smälttemperatur låg i spannet av +7C för de yngsta återuppväckta enzymerna till + 10,7C för det äldsta testade återuppväckta enzymet, vid jämförelse med en utav vild-typerna. Det lovande återuppväckta enzymet demonstrerade även en högre stabilitet än vild-typerna under långtidsinkubering, eftersom den inte blev benägen att aggregera, den uppvisade ingen nedbrytning på SDS-PAGE och den behöll högst aktivitet efter inkubering. Det bevisades även att varken vild-typerna eller det lovande återuppväckta enzymet var stabila i en simulerad magsäcksmiljö. Både det lovande återuppväckta enzymet och en av vild-typerna bröt ner substrat 1 och 2 i serum. Genom att återuppväcka sekvenser kunde ett lovande enzym produceras och karaktäriseras, vilket uppvisade egenskaper som är eftertraktade i terapeutiska enzymer. Enzymet aggregerade ej, det blev inte benäget att aggregera över tid, det var termostabilt, det var aktivt i serum och hade acceptabla katalytiska egenskaper. För terapeutisk applikation av det återuppväckta enzymet, borde analys av dess immunogenicitet utföras in silico och in vitro följt av vidare undersökning in vivo.

The aim of this essay is to show that the protagonist of the Russian writer Fyodor Dostoevsky's novel Crime and Punishment is more open to change in his life than is often assumed by commentators. In the end of the novel the student Raskolnikov confesses the murder of two women, and he is sentenced to eight years in a prison colony. In a short scene Raskolnikov seems to experience a spiritual awakening, a "resurrection", with the words of the original text. The genuineness of that conversion, foretold in the epilogue, has been contested by critics. That negative assessment is a starting point for this essay. Is a new beginning, a spiritual restoration or even a resurrection, like in the biblical tradition, at all imaginable for Raskolnikov? I propose it is, based on my reading of the novel. I will especially look back on an episode before the main action of the novel starts. It concerns Raskolnikov's engagement to a young girl who died before the couple could get married. The story about the fiancée suggests that a more purposeful future for the main character - in contrast to who he seems to be in the novel - cannot be dismissed. One main argument for the spiritual transformation of Raskolnikov is an experience he has in the minutes before the resurrection scene. He envisions the biblical patriarche Abraham on his fields with grazing herds. I interpret this as a myth about possibilities. Abraham lives in the beginning of time and God gave him a mission. Abraham lives a long and full life. Life does not have to end in misery but can be meaningful and long also for Raskolnikov.

Thesis advisor: Margaret Eletta Guider / Thesis advisor: O. Ernesto Valiente / Beginning in 1990 and lasting for one decade, in Rwanda and the subregion of Africa where Rwanda is located, violence, wars, genocide, and migrations caused various expressions of suffering. It is said that the Blessed Virgin Mary appeared at Kibeho in a sorrowful state almost ten years before and foretold such atrocities and suggested a way out. Failing to pay heed to her prophetic voice, the consequences are devastating and challenging. In the effort to confront such challenges, the Church looks for ways in which she can channel the healing graces needed in the aftermath. Can we talk of the God who heals the broken-hearted in the context of bitter sufferings subsequent to Genocide against the Tutsi? The answer is ‘yes’ and in Rwanda, particularly the Sorrowful Mother and Jesus Christ, give a hint for that possibility. The solidarity shown by them to the suffering people of Rwanda is key to receiving God’s healing and hope in the promises of his Kingdom despite the bitterness of the suffering. Assured of the solidarity of both the Sorrowful Mother and of Jesus Christ, Rwandans can embark on the long yet necessary journey of healing and reconciliation. The Church in Rwanda ought to lead this urgent imperative with an innovative pastoral approach and at the same time propose a preventative endeavor to deter violence and instill harmonious relationships. This process of healing and reconciliation is informed by God’s example who reconciled humanity through the passion, death, and resurrection of his Son. Practices of solidarity, especially wherever sufferings are still felt, should be a priority. Moreover, a peacebuilding project should be an ecclesial initiative and priority for the sake of generations to come. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

No description available.

No description available.

This is building the tango, a constructive investigation into the material consequences of dancing the tango. Building the tango is about the resurrection of passion and life, as well as passion for life, of which the reality is now. It also involves resurrecting passion and life on a site occupied by ghosts and ruins: Belle Isle in Richmond, Virginia. The constructive investigation of dancing the tango on Belle Isle includes reclaiming the scandal, individual movements and individuals moving together, opposition of body to body, opposition of bodies to space, placement of feet, love of the dance, and feeling the heat of the tango. Studying the material consequences of the tango requires that the structure, itself, is a tango. It is symbolic of a man's struggle for the possession of a woman. The structure is one part man, one part woman, every part dance. The constructive realities of the tango create a dance of materials, a dance of space and a dance of bodies within. / Master of Architecture

My Polish background and upbringing have had a profound influence on the way I look at architecture. Growing up I was always fascinated by the interplay of new things that were around me, dancing with the old objects and way of life that were still present. How can these two worlds co-exist? Does the rise of one signify the death of the other? My thesis project explores this dichotomy of old and new and how they interact with each other. The site is near Dupont Circle in Northwest Washington DC. I thought it beautifully poetic the idea of a homeless shelter rising above the ruins of a burned out church. A place for spiritual salvation would now morph into a haven for corporeal redemption. The transformation the space demanded was basically cosmetic; it would remain a place for human beings to rediscover themselves. The lingering eminence of the space made me fall in love with it, and the possibility of what it could become, of what it could turn into, drove my desire. / Master of Architecture

Text in Afrikaans with summaries in Afrikaans and English / Where do we find the first evidence of a belief in life after death, and a divide or separation in the afterlife? We find answers in the primal and traditional religions in Africa and America, Hinduism, Buddhism, Egypt, Babylonia, Persia, Hellenism, the Bible and the apocrypha. There had been a preparation for the work and words of Jesus. He is unique. After His death and resurrection as historical figure, He never died again. He is our guarantee for life after death. His Gospel includes eternal heaven as well as eternal hell. He is proclaimed as Saviour. The New Testament uses metaphors to convey the reality of heaven and hell. Not only do we find kerugma about the afterlife, but also information. The message has also transformation as a goal. / Hier word ondersoek waar die eerste getuienis gevind kan word dat die mens in die lewe na die dood begin glo het. Daarna word ondersoek waar ons die eerste getuienis vind dat mense begin glo het in 'n skeiding na die dood. Hier word antwoorde gevind by die primate religiee, die tradisionele godsdienste van Afrika en Amerika, die vroee-Hindoelsme van Indie; die Boeddhisme; Egipte; Babilonie (Irak); die Zoroastrisme van Persie (Iran); die Hellenisme van die Grieks-Romeinse wereld; die Ou Testament; die apokaliptiek in die apokriewe - die Intertestamentere literatuur en die Nuwe Testament. Daar was 'n voorbereiding vir die koms van Jesus Christus. As gevolg van sy kruisdood en opstanding staan Jesus uit as historiese figuur in die wereldgeskiedenis. Hy is uniek. Na sy opstanding het Hy nooit weer gesterf nie. Jesus Christus is die waarborg dat mense ook sal lewe na die dood. In sy prediking het Hy by sekere elemente van die bestaande gedagtes oor die lewe na die dood aangesluit. Hy het verkondig dat daar 'n hemel en 'n hel sal wees as ewige seen of ewige straf. Die Evangelie hied die realiteite van die hemel en die hel in beeldspraak aan, om daardeur die dringende boodskap tuis te bring. Christus word verkondig as die Verlosser van sondeskuld en die ewige straf, tot die ewige ]ewe. Die gegewens in die Nuwe Testament oor die hemel en die hel het dus nie net steeds kerugmatiese waarde nie, maar dit bevat ook inligting (informasie) en het ook transformasie ten doel. / Systematic Theology and Theological Ethics / D.Th. (Systematic Teology)