El càncer colorectal és una de les neoplàsies més prevalents als països occidentals. Des d'un punt de vista epidemiològic es pot classificar el CCR en 5 grups: esporàdic, familiar, hereditari no associat a poliposi (CCHNP), associat a poliposi adenomatosa familiar (PAF) i associat a la malaltia inflamatòria intestinal. Actualment no es coneix la incidència d´aquests 5 grups de CCR a Espanya ja que la majoria d'estudis han estat realitzats als Estats Units o en països del nord d'Europa. El CCHNP és el tipus més freqüent de CCR hereditari, oscil·lant entre l'1 i el 5% dels total de casos de CCR i les mutacions germinals en els gens reparadors dels errors de replicació de l'ADN, principalment MSH2 i MLH1, constitueixen la seva base genètica. La instauració dels criteris d'Amsterdam va ser cabdals per a definir el CCHNP i identificar la seva base molecular. Posteriorment aquests criteris varen ser modificats per considerar-se massa restrictius (criteris d´Amsterdam II). Després, l'any 1996, el National Cancer Institute va proposar els criteris de Bethesda, els quals tenien com objectiu identificar aquells pacients amb una major probabilitat de CCHNP i que haurien de ser avaluats mitjançant estudi d'inestabilitat de microsatèl·lits i/o anàlisi genètic. Aquests criteris han estat recentment revisats, però fins a l'actualitat no s'ha avaluat el seu rendiment. En relació a la base molecular de la síndrome de Lynch o CCHNP se sap que més del 90% de casos presenta inestabilitat de microsatèl·lits, pel que determinar si un tumor presenta aquesta alteració pot ser una estratègia adequada per a seleccionar els individus tributaris d'ulterior estudi genètic. Per altra banda, la majoria de mutacions en els gens MSH2 i MLH1 comporten l'anul·lació de l'expressió de les proteïnes codificades per aquests. D´aquesta manera, l´absència d'expressió de les proteïnes reparadores de l'ADN determinada mitjançant tècniques immunohistoquímiques podria traduir la presència d'inestabilitat de microsatèl·lits. Fins el moment actual no hi ha una estratègia definida per a identificar aquests individus ni indicar quins serien tributaris d´anàlisi genètic.Un altre aspecte a tenir present és que els pacients amb antecedent de neoplàsia colorectal tenen un major risc de presentar una neoplàsia sincrònica o metacrònica, situació coneguda com a multicentricitat tumoral. En el primer estudi es demostra que un 2,5% dels casos de CCR diagnosticats de novo a Espanya acompleixen els criteris clínics de CCHNP (criteris d'Àmsterdam II), una xifra semblant a la d'estudis realitzats a altres països occidentals. Per altra banda, , prop d'un 20% del total de CCR acompleixen els criteris de Bethesda i, conseqüentment, haurien de ser sotmesos a un estudi molecular.En el segon estudi remarca la importància d'identificar pacients amb CCR i tendència a desenvolupar una segona neoplàsia colorectal. Els resultats mostren que l'antecedent personal d'adenoma colorectal i les característiques del tumor primari (la localització proximal, l´estadi TNM II i la presència de component mucós) es correlacionen amb la mutlicentricitat tumoral, en quant a l'existència d'adenomes o carcinomes colorectals sincrònics en els pacients amb CCR.El tercer estudi posa de manifest que la freqüència de CCHNP associat a MSH2 / MLH1 a Espanya és del 0,9%. A més els resultats de l´estudi suggereixen que l´estudi de la IMS i la IHQ de proteïnes reparadores són estratègies equivalents en termes d'eficàcia i cost-eficàcia, i que quan qualsevol d'aquests mètodes es realitza en pacients prèviament seleccionats d'acord als criteris revisats de Bethesda el seu rendiment encara és més alt. per a la identificació dels pacients amb CCHNP associat a MSH2/MLH1. Considerant aquesta equivalència, i donada la major facilitat per a realitzar IHQ que estudis d´IMS en la pràctica clínica diaria, l'aplicació dels criteris de Bethesda seguit de la IHQ per a MSH2 / MLH1 pot ésser una alternativa vàlida per al cribratge del CCHNP..

Research paper--Bethel College, 2006. / "A research paper presented to the Department of History, Bethel College... in partial fulfillment of the requirements for the course, Social Science Seminar, History 482, Mark Jantzen, advisor"--t.p. Includes bibliographical references (p.65-68).

The Owl House is situated in the Karoo village of Nieu Bethesda, and the person responsible for its creation, Helen Elizabeth Martins (1897-1976), is South Africa's best known Outsider artist. A number of newspaper and magazine articles, television programmes, radio interviews, play, films, short stories, theses and art works have resulted directly from her work. Interest in The Owl House continues to grow, with visitors coming from all over South Africa, and various parts of the world,to visit it. The Owl House was Helen Martins' home for most of her 78 years. During the last 30 or so years of her life she devoted all her time and energy to transforming the interior of her house into a glistening fantasy world of colour and light, using crushed glass stuck to almost every surface, coloured glass pane inserts in the walls, mirrors of many sizes and shapes, and countless paraffin lamps and candles. She called her garden' A Camel Yard', and filled it with over 500 cement statues, structures and bas reliefs. All the labour involved, apart from crushing and sorting the coloured glass, was provided by at least four different men, who assisted her over the years, Johannes Hattingh, Jonas Adams, Piet van der Merwe and Koos Malgas, though Helen Martins was the inspiration and director behind it all. Through a study of Helen Martins' background and life, and their effects upon her psyche, a rigorous attempt has been made to reach some understanding of why she became a recluse, and what caused her to create this unique body of work comprising her entire domestic environment. She became increasingly asocial as her life progressed, and ultimately ended it by committing suicide in 1976. Through the universality of symbolism, the meanings of the subjects, themes and concerns which she chose to depict are studied. Then, together with some knowledge of her life and personal influences, an attempt has been made to deduce what it was that Helen Martins was trying to express and work through in her creations. This study also led to an awareness of the fact that, although each one is unique, there are many examples of Outsider Art throughout the world. Fundamentally, creators of Outsider Art remain asocial in relation to their cultural milieu and cultural context. Some other examples of Outsider Art, both in South Africa as well as in Europe and India, were visited, and are described and compared with The Owl House as well as with one another. The way in which society reacts or responds to Outsider Art and its creators is studied through the comprehensive records of one specific case which caused great controversy in Johannesburg during the 1970s. Ultimately, working alone or with assistance, it is the Outsider artist who is the driving force behind these unique works, and whose indefinable inner fire of passion alone makes it possible to bring them into being. It would seem that the fascination with Outsider Art is that through their work, creators allow others a glimpse into a different sense of reality which is both mysterious and inexplicable.

The purpose of this essay is an attempt to create a “first basis” of reliability for religious content in computes games, and its value in academic studies. While not researching it in depth, this essay will also give a suggestion of computer games’ potential as a didactic medium. A quantitative comparative analysis has been performed, to present several common religious themes and their occurrence in the computer game respectively. While researching the game, an abundance of religious themes have been found, documented and presented. Through this, it is concluded that computer games not only have the capability of presenting religious themes; they are found to be capable mediums of presentation. The content itself is of high varsity and of great interest to any religious scholar.

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 217-221).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003. / Includes abstract and vita. Includes bibliographical references (leaves 152-156).

Thesis (D. Min.)--Biblical Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 166-170).

Thesis (D. Min.)--Biblical Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 166-170).

Thesis (D. Min.)--Biblical Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 166-170).

Eighteenth-century Methodist evangelism supported, perpetuated, and promoted slavery as requisite for a productive economy in the colonial American South. Religious thought of the First Great Awakening emerged alongside a colonial economy increasingly reliant on chattel slavery for its prosperity. The records of well-traveled celebrity minister and provocateur of the Anglican tradition, George Whitefield, suggest how Calvinist-Methodist evangelicals viewed slavery as necessary to supporting colonial ministerial efforts. Whitefield’s absorption of and immersion into American culture is revealed in his owning a plantation, portraying a willingness to sacrifice the mobility of the disfranchised for widespread consumption of evangelical thought. A side effect of this was free and formerly enslaved individuals of African descent gained direct access to itinerancy in the post-Revolutionary Atlantic world, as evidenced by the multi-racial ministerial network of Whitefield’s proslavery benefactor, Selina Hastings. Paradoxically, southern evangelicalism appealed to the disfranchised while perpetuating slavery as a socially normative, religiously-sanctioned institution.