In this study, the settling particulates collected by time-series sediment traps, sediment cores, and seawater samples taken in the western South Okinawa Trough were analyzed for 210Pb and 210Po in order to understand the characteristics of the particulates and sediments based on the distribution of these two nuclides and the extent of their radioactive disequilibrium. Two sediment traps were deployed at T18 (24¢X45'N 122¢X18'E, about 300m and 100m above bottom) from February to August 1999. The results show that higher mass fluxes were observed from February to April, ranging between 16 and 56 g/m2/d. The 210Pb activity increases systematically with time from about 80 to 100 dpm/g, and the upper trap has slightly higher values. Similar to 210Pb, the 210Po activity also increases, but from near zero to only 27 dpm/g for both traps, much lower than the corresponding 210Pb activity. The 210Pb activities are quite different between the settling particulates collected by traps at T18 and the surface sediment taken nearby (the former have a mean activity of about 85 to 90 dpm/g; the latter has a value of only 11 dpm/g). The size distribution and elemental composition are also different between the trapped particulates and the sediment. Thus the underlying sediments were not directly derived from the overlying trapped particulates. Except for T4 core below 15cm and T19 entire core, the 210Po/210Pb activity ratio in the sediments varies greatly, from near zero to 0.7, indicating deficiency of 210Po. Both 210Po and 210Pb activities are much lower in the sediments than in the settling particulates. A T19 both 210Po and 210Pb activities in the core decrease steeply from 120 dpm/g at surface to 60 dpm/g at 4 cm, indicating radioactive equilibrium. This is entirely different from the cores taken at other stations. The total 210Po/210Pb activity ratio in the water column at T17 is nearly constant at about 0.6, but drops to 0.3 below 700m, i.e. 210Po activity is deficient in the entire water column. At T18, the activity ratio is about 1.3 between 100m and 300m, indicating a 210Po excess in this layer. Below 400m, the ratio is about 0.6 to 0.7, showing 210Po deficit again. These observations indicate that the water columns at T17 and T18 are stratified, probably due to lateral transport. Based on the 210Po/210Pb activity ratio the mean residence time of 210Po with respect to particulate scavenging ranges from 3 to 16 months.

The objectives of this thesis were: (1) to develop a mass balance partitioning model of the natural uranium-238 series comprising radium-226, lead-210 and polonium-210 and (2) to apply the model to estimate the source and fate of these radionuclides in freshwater lakes and streams. Samples were collected from Ottawa River watershed tributaries and measured for lead-210 and polonium-210 content to determine the water concentrations that were input to the model. The radium-226 partitioning model was developed by reconstructing and analyzing Quantitative Water, Air, Sediment Interaction (QWASI) models of lead for Lake Ontario and Hamilton Harbour and selecting parameters for an updated QWASI model of lead for a Lake Ontario basin. This study gave insight about model basis definition, and partition coefficient and sediment particle constraint. The radium-226 series model was formulated by connecting separate QWASI modules for radium-226, lead-210 and polonium-210 with decay and ingrowth terms. The radium-226 model was applied to studies of Crystal Lake, Wisconsin; Bickford Pond, Massachusetts; and Clinton River, Michigan, using parameters reported in these and other studies. Model error was evident in the applications to Crystal Lake due to underlying lake heterogeneity, to Bickford Pond due to unidentified sources of lead-210 from sediment diffusion or watershed runoff, and to Clinton River from watershed runoff. The model was applied to seven Laurentian Shield lakes in the Ottawa River watershed using the sample measurements as the basis for water concentration inputs. The application showed that hydrologic flushing rate may be a factor in the proportion of watershed atmospheric deposition and overall Pb-210 input to the water. Laurentian Shield Lakes with the lowest hydrologic flushing rates (<3 a-1) had proportions of Pb-210 losses to sediment greater than 85%. In another application to Judge Sissons Lake, Nunavut, the model indicated that the watershed was the source of about 85% of Pb-210 and 98% of Po-210 input to the water, and that a significant geologic component of Pb-210 input to the lake was likely. The model indicated that most of the Pb-210 in Judge Sissons Lake was lost to outflow, and that most of the Po-210 was lost to sediment. The model showed that sedimentation is a better proxy measurement for atmospheric deposition of Pb-210 to the Laurentian lakes than originally estimated. The model also showed that watershed contributions to Judge Sissons Lake could explain the observed background concentrations of Pb-210 and Po-210.

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Welcome to the Supplementum issue of the International Journal of Homiletics. The articles in this volume are edited, peer-reviewed versions of keynote lectures and papers1 presented at the Societas Homiletica Conference on August 3rd – 8th 2018, at The Divinity School of Duke University, North Carolina, USA. The theme of the conference was “Fearing God in a Fear-Filled World? Homiletical Explorations” – a topic that resonated with homileticians from all over the world and engendered rich reflections and discussions during the conference. In what follows are four keynote lectures, a keynote response and six papers discussing the theme of fear from theological perspectives of South Africa, Brazil, Australia, Germany, the Netherlands, Sweden, and the United States.

This article wants to show that it is fruitful for homiletics to continue to listen to what is offered from a biblical-theological perspective, especially when it comes to addressing a life of fear. After a short introduction, an overview is given of some important homiletical-exegetical notes, followed by the insights obtained from a focus group following a sermon on Mark 6:45–52. Finally, a number of homiletical insights received from listening to this text will follow.

Modern accounts of the meaning of “fear of the LORD” in the Hebrew Bible have tended to distance this important concept from the emotion of fear, offering alternative understandings as worship, obedience, or wisdom. This essay examines phrases such as “fear of the LORD,” “fear of God,” and “God-fearer,” across four sets of texts in the Hebrew Bible: 1) narratives in Genesis and Exodus; 2) Deuteronomy and other Deuteronomistic literature; 3) wisdom literature; and 4) Psalms. I argue that fear of the LORD/God in the Hebrew Bible typically does connote an emotional fear response that has in view divine power over life and death. The links between such fear and worship, and obedience, and wisdom that are attested in numerous biblical texts are not evidence of synonymy but a recognition of the fundamental link between emotion, cognition, and action. Recent developments in the study of emotion illuminate their interrelationship and the ways in which fear of the LORD/God is also socially shaped and shaping.

Welcome to the Supplementum issue of the International Journal of Homiletics. The articles in this volume are edited, peer-reviewed versions of keynote lectures and papers presented at the Societas Homiletica Conference on August 3rd – 8th 2018, at The Divinity School of Duke University, North Carolina, USA. The theme of the conference was “Fearing God in a Fear-Filled World? Homiletical Explorations” – a topic that resonated with homileticians from all over the world and engendered rich reflections and discussions during the conference. In what follows are four keynote lectures, a keynote response and six papers discussing the theme of fear from theological perspectives of South Africa, Brazil, Australia, Germany, the Netherlands, Sweden, and the United States.

The large number of xenophobic attacks that broke out in different places in South Africa during 2008 is still continuing unabated ten years later. We are still under pressure to come to terms with the reality that this occurred in a country that is globally considered to be an example of reconciliation. In this article the primary causes of these xenophobic outbreaks stemming from fear are scrutinised and placed within the wider framework of a culture of fear. Finally, the impact of violence and fear on practice of preaching within a Christian context is discussed, asking the question: How do we go about preaching within this fearful context?

“Preaching is boring,” is the expectation for most who sit in the pews Sunday after Sunday. The dominant paradigm for that preaching is “preaching the gospel” as the truth that listeners need to hear - a message delivered with certitude and directiveness. This presentation of the Good News of Jesus Christ has the marks of hegemony and violence visited on both listeners and the preacher. This paper explores an approach to preaching which eschews certitude and hegemony by providing a reflective and invitational approach; using five categories: What is God doing?; What is the aim and intention of preaching; Preaching and the preacher; Preparation and Delivery; and Evaluation.

The practice of Military Chaplains has been studied from various angles (sociological, historical, ethical) except from an empirical homiletical perspective. What do military chaplains do when they preach, if ‘preaching’ is the correct label for their (religious) speeches. This paper provides a first introduction to study the actual sermons of military chaplains in order to contribute to homiletical theory. It presents the outline of a research design and presents some of its initial results. The paper is based upon 10 sermons by army and naval chaplains within the context of peacekeeping missions. Three concepts emerge from these data, focussing upon the homiletical activity of military chaplains. They redefine the liturgical conditions for preaching, they witness to sources of wisdom, and they dignify the individual soldier in the presence of Christ. The paper closes with a proposal to understand religious discourse in the military context by presenting a tentative typology that is based upon the ceremonial setting of discourse and its religious referentiality.