Now showing items 63978-63997 of 86160

    • S'en Aller et Etre Avec Christ [If in Go and Be With Christ: Philippians 1:23]

      Treiyer, Enrique (Andrews University, 1996)
      "L'Apotre Paul developpe dans ses premieres epitres sa conception propos de la mort et l'au-delá, sur l'axe mort-resurrection du Christ: comme Christ est mort et ressuscité, de meme les chetiens décédés reviendront i la vie lors du retour du Seigneur (cf. 1 Th 4:13-18;' 1 Co 15).2 Quand on aborde 1'kp"itre am Philippiens, les perspectives semblent avoir koluk: la mort y est considkrke comme un avantage (1:21) et 1'Apotre kprouve le desir de mourir afin d'"kre avec Christ"" ["The Apostle Paul in his earlier Epistles developed design about death and the afterlife, the death-resurrection of Christ axis: as Christ died and rose again, even from deceased chetiens i will come back to life at the return of the Lord (cf. 1 Thess 4: 13-18; '1 Corinthians 15) .2 When addressing 1'kp "ter am Philippians, prospects appear have koluk: death is considkrke as an advantage (1:21) and 1'Apotre kprouve the desire to die in order to "kre with Christ""]
    • S. Blundell and M. Williamson (eds). The Sacred and the Feminine in Ancient Greece. NY: Routledge, 1998. Pp. 202. $20.99 (paper).

      Habash, Martha (Rabbi Myer and Dorothy Kripke Center for the Study of Religion and Society, 1999)
      "The introduction begins with the basics concerning Greek religion and the woman's role in religion in Archaic and Classical Greece (c. 750-330 BCE). Although women could not participate in public duties such as law-making and political processes, they participated in religious rituals and their participation was important to the city-state. In fact, the correct performance of cult by women was integrally linked to the health of both the oikos and the polis. While the introduction addresses a general audience, the essays themselves speak to an audience knowledgeable about Greek myths, art, literature, and cult practices."(pg 2)
    • S. L. Mizruchi (ed.). Religion and Cultural Studies. Princeton: Princeton University Press, 2001. Pp. 269. $19.95 (Paper).

      Markuly, Mark (Rabbi Myer and Dorothy Kripke Center for the Study of Religion and Society, 2002)
      "Stubbornly resisting nearly 300 years of predictions of its imminent demise by many Western intellectuals, religion remains a vibrant force in the lives of most Americans and critical to any accurate understanding of the cultural landscape. Yet, in higher education, many of the discussions dealing with religion remain impoverished and at times sophomoric. Religion and Cultural Studies attempts to address this deficiency by serving up a smorgasbord of interdisciplinary academic insights on religious symbolism, belief and practice, especially in relation to the process of cultural "meaning making." The book contains 11 essays from an impressive array of scholars representing the fields of anthropology, literary criticism, history, religion, American studies, and journalism. A stated goal of the book is to challenge intellectuals to deal seriously with spirituality and ethics, and take a new scholarly interest in religion and cultural issues. [2] This collection provides a mixture of reflections. Some articles provide qualitative-oriented analyses of religious practice, such as the complicated process of conversion to Christianity in a small New Guinea community in a rain-forest, the intersection of modern Voodoo religion with contemporary issues like race and gender, or the popularity of Asian and Pagan religions in cyberspace. Other authors point their disciplines toward fundamental human issues and dynamics that have been addressed historically by religious traditions. [3] Some of the essays tend toward the wordy side, and others contain a patch quilt of research that seems to hang together tenuously. But there are valuable offerings for anyone seeking a broad introduction to the ways in which the humanities and social sciences can look at things religious. It also catches some of the intellectual chaos of the modern academy as it struggles with spiritual and ethical questions."(pg 1)
    • S.D. Warren and the erosion of federal preeminence in hydropower regulation

      Pollack, Daniel (UC Berkeley School of Law, 2007)
      "The U.S. Supreme Court’s 2006 ruling in S.D. Warren v. Maine Board of Environmental Protection affirms that releases of water from hydroelectric dams constitute a “discharge” under the federal Clean Water Act (CWA). This means that hydropower relicensing will trigger section 401 of the CWA, requiring federal licensees to obtain state certifications that their operations will comply with state water quality standards. While for the most part the S.D. Warren opinion is a narrow exercise in statutory interpretation, it is also a landmark in the shifting balance of federal and state power in hydropower regulation. The Federal Power Act of 1920 (FPA) originally granted the Federal Power Commission (later the Federal Energy Regulatory Commission, or FERC) sole, preemptive authority to license nonfederal hydroelectric dams. Later amendments to the FPA and new statutes such as the CWA have eroded that sole, preemptive FERC role, elevating the importance of environmental considerations and the influence of state and federal resource protection agencies in the dam relicensing process. By affirming that dam releases are “discharges” under the CWA, S.D. Warren turns back an attempt to severely curtail the role of states in hydropower regulation. Furthermore, in declining to consider an FPA-based preemption challenge to the states’ CWA section 401 authority, the S.D. Warren ruling gives states a green light to forcefully assert their environmental goals in the hundreds of hydropower relicensing proceedings that will be taking place in coming years. In particular, I argue that under section 401, the state role need not be limited to the traditional one-time, prospective review that locks in license conditions for thirty to fifty years. Adaptive management, with its emphasis on longterm monitoring, contingency planning and responsiveness to new information, is better suited to the dynamic nature of river ecosystems. S.D. Warren leaves open the opportunity for states to use section 401 to impose adaptive management requirements on hydropower licenses. Doing so would allow states to improve the responsiveness of dam regulation to changing knowledge and environmental conditions." (p. 1-2)
    • S.O.S. desde Colombia para América Latina [S.O.S. from Colombia for Latin America]

      Cuartas, Gloria (Servicios Koinonia, 2004)
      "Me dejo acompañar de “ San Romero de América, pastor y Mártir nuestro” para no perder la esperanza en estos tiempos de crisis. Siento su presencia en este intento de registrar algunas reflexiones que buscan llamar la atención sobre la compleja realidad colombiana en el contexto internacional."
    • SA democracy incorporated: corporate fronts and political party funding

      Robinson, Vicki; Brümmer, Stefaans (2006-11)
      The research that informs this paper is based on the thesis that unless it is regulated, party funding will become the biggest test to the country’s sanctified separation of power as enshrined in the Constitution: if state power is abused to direct resources to support political parties, the basis of fair political contesta- tion is undermined. Access to the democratic decision-making process is put up for sale, which not only undermines the management of political parties but also the overall governance project at national level. One of the explicit aims of this study was to uncover some of the sources of political party funding and possible links to corrupt transactions. During the course of writing this paper, researchers became aware of a new corporate front used by the ruling African National Congress (ANC) to seek profit on its behalf. This is provided as a case study of the broader thesis. The research includes a quantitative analysis of funding to the Democratic Alliance (DA). The views of the smaller parties were not canvassed for the purpose of this re- search and will feature in a forthcoming monograph to be published by the Institute for Security Studies.
    • SA8000(社会责任标准)与劳动者维权[SA8000 (Social Accountability) and workers rights]

      钱, 箭星; 肖, 巍 (复旦大学出版社, 2005)
      SA8000(社会责任标准)是一项新的国际认证标准,并越来越可能成为企业进入国际市场的一个“门槛”。从短期看,实施这个标准会增加企业成本,对我国企业的竞争力构成了一定挑战;但从长远看,这个标准的认证又将促使企业承担相应的社会责任,提升我国企业的全员资质和持续发展能力,特别是对劳动者维权有明显的促进作用。
    • SA8000企业社会责任的伦理解读[Interpretation of the ethics of corporate social responsibility]

      唐, 一之; 李, 伦 (中国伦理协会;湖南师范大学道德文化研究中心, 2008)
      本文认为SA8000没有囊括企业社会责任的全部内容,仅规定了企业的内部社会责任;SA8000不只是发展中国家企业的社会责任,而是全球企业共同的社会责任;SA8000不是强加给企业的负担,它有助于正确处理企业社会责任与企业经济绩效的关系,实现共赢理念。
    • Sabbatai Zvi and Jewish Messianism

      Merrill, Eugene (Evangelical Theological Society, 1973)
      "The belief in the coming of a Messiah has been, down through the ages, a cardinal tenet of Judaism. Though many Jewish thinkers would not make this belief essential to Judaism—only a relatively minor issue— the vast majority concur that such a hope is nonetheless an important feature of Judaism.' Yet, it must be stressed that the Jewish view of Messian- ism differs radically from the Christian. The latter thinks in terms of a personal Messiah, Jesus of Nazareth, who came once and for all in history; the former maintains that "Messiah son of Joseph appears from generation to generation. This is the suffering Messiah, who always, again and again, suffers mortal pain for God's sake."2 Buber suggests that Jesus was the first in a long series of men who acknowledged both to themselves and to others that theirs was a messianic mission; but that that admission was tantamount to their lack of true messianic character. That is, true or genuine messianism is seen not in its self-proclamation but in its self-imposed secrecy. To Buber "Messianic self-disclosure is the bursting of Messiahship""
    • Sabbatarian Anabaptists of the Sixteenth Century

      Hasel, Gerhard F. (Andrews University, 1967)
      "Sabbatarian Anabaptism has received little attention from scholars apparently because of a lack of source materials. Within the last eighty-five years a rediscovery of important Anabaptist primary sources has taken place. These source materials also enlighten the almost unknown origin, rise, and development of Sabbatarian Anabaptism within the framework of the radical Reformation. This study will proceed to discuss first the evidence of Sabbatarian Anabaptists from without the left wing of the Reformation; then attention will be turned to the testimony, history, and teachings of Sabbatarian Anabaptism which comes from the radical Ref ormation itself"
    • Sabbatarian Anabaptists of the Sixteenth Century

      Hasel, Gerhard F. (Andrews University, 1968)
      "Fischer was born about 1480 at Kremnitz in what is today Slovakia. We may assume from his title Magister and the fact that he was a former priest that he had finished his training at a university. Valentine Crautwald reports that Fischer had a good knowledge and command of Greek, Hebrew and Latin. Fischer became a member of the Anabaptist congregation of Linz, Austria. He joined in missionary work and was known as overseer of the Anabaptist congregations at Passau, Obernberg, and Wels successively. He appeared in Nikolsburg, Moravia, probably in 1527128, where he seems to have adopted the Sabbatarian beliefs of Glait and where he became his co-worker"
    • Sabbath and Covenant in the Epistle of Barnabas

      Cairus, Aecio (Andrews University, 2001)
      "The Epistle of Barnabas is usually dated to 130 AD., though some have placed it earlier.' Chapter 15 is often considered to contain the earliest definite reference to Sunday observance by Christians,' with the purpose of discouraging the observance of the seventh-day Sabbath.' If this is true, it may be claimed as a witness to the early observance of Sunday in place of the seventh-day Sabbath"
    • Sabbath Observance from Coptic Sources

      Bishai, Wilson B. (Andrews University, 1963)
      "Xost studies of the history of Sabbath observance in the early Christian church have laid stress upon Western traditions which were influenced mainly by Roman and Hellenistic Christians. Although there were numerous contacts between the Western and Eastern churches, the latter group seems to have developed along a separate path influenced mainly by local traditions and ideologies. Of these Eastern churches, the Coptic Church of Egypt was the most conservative and least receptive to new ideas introduced from Rome, Byzantiuin or Antioch"
    • Sabbathkeeping among Christians in india: a brief note

      Cams, Aecio E. (Adventist International Institute of Advanced Studies, 2007)
      "In Sabbath apologetics, many authors maintain that ancient Christian communities in India kept the seventh day holy. A statement by a 19th century Anglican clergyman figures prominently in those works. However, the Armenians to whom C. Buchanan is referring are unlikely to have observed Saturday holy and his context suggests that the "seventh day" phrase actually refers to Sunday worship."
    • Sabbatical Leave For Ministers

      Rusting, G.W. (Baptist Ministers Fellowship, 1973)
      "A minor revolution was enacted at the November meeting of the Baptist Union Council. It raised neither cheer nor protest at the time, not even a question! Perhaps it happened in one of those moments when after some hours of sustained work the members were getting their second wind. Be this as it may, it happened, and we can all be glad. In a word, the Council adopted a recommendation that in every fifth year of her pastoral career every deaconess should have three months leave of absence for a course of study or further training. The necessary financial arrangements were also agreed. "Sabbatical leave" will thus be a normal regular feature of the deaconess's life in future. The deaconess herself will benefit-the very planning and prospect of it will be a tonic in itself; her church will benefit, for the profits of a sabbatical are inevitably ploughed back into the work"
    • Sabbaticals - What sort of break?

      Millgate, lan (Baptist Ministers Fellowship, 2003)
      "Ministry Support Administrator, BUGB, reports and reflects on Sabbatical options. What do the following have in common - Willow Creek, Saddleback, Regent's Park College, IBTS Prague, India and a Manse? The answer is that they are all places where ministers choose to spend time while on sabbatical leave, along with a whole host more. Some stay home and study there, although that is not without its problems (not least the risk of interruption- "I know she's on sabbatical, but she won't mind me calling!"). This is often an option where there is a younger family, or where funds are very limited. Others go to one of the Colleges. Some ministers travel to the other side of the world"
    • Sabbatôn in Col 2:16

      Giem, Paul (Andrews University, 1981)
      ""Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; . . . Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days; Which are a shadow of things to come; but the body is of Christ" (Col 2:14-17).' These words to the church at Colossae have been the center of considerable controversy, with much of the debate focusing on the last word in vs. 16, oappchov, which has been variously understood"
    • Sabedoria [Wisdom]

      Schwantes, Milton (Universidade Metodista de São Paulo, 2008)
      "A terceira parte do cânon hebraico, chamada de Escritos/Ketubim, tende a ser pouco estudada e valorizada. Isso vale em especial para os livros das tradições da sabedoria. Um dos motivos reside na teologia sapiencial que se concentra da teologia da criação. O presente ensaio propõe dar especial atenção justamente aos livros sapienciais, justamente porque correlaciona sua religião com a de outros povos e religiões" ["The third part of the Hebrew canon, called the Writings/Ketubim, has a tendency to be under-studied and under-valued. This is especially so for books which belong to the Wisdom traditions. One of the reasons is Wisdom theology, centered on Creation theology. The present essay proposes to give special attention precisely to the Wisdom books, precisely because it correlates their religion to that of other peoples and religions"]
    • Saber pedir perdón por las deudas historicas [Know apologize for historical debts]

      Anonimo (Servicios Koinonia, 2000)
      "«La iglesia confiesa haber cometido errores en la primera evangelización de América Latina. Muchos de ellos surgieron en un contexto en el que había escasa conciencia del pluralismo cultural."
    • ¿Saber sin poder? [Knowledge without power?]

      Sánchez Cue, Antolín (Consejo Superior de Investigaciones Científicas CSIC, 2015)
      "Se apuntan algunas reflexiones relevantes sobre el ethos universitario en el contexto del exilio republicano español de 1939. En concreto, de autores como Fernando de los Ríos, Joaquín Xirau y José Gaos, exponentes todo ellos de un saber desarraigado en busca de nuevos resortes de poder. Se tiene además en cuenta el caso de María Zambrano, cuyo aparente desinterés por la cuestión universitaria es indicio de un saber coherente con su exilio e irreductible a la disciplina académica, de un saber que ha renunciado al poder y exige un nuevo ethos" ["Some relevant reflections on the University ‘ethos’ are distinguished in the context of the 1939 Spanish Republican exile. In particular, reflections of philosophers as Fernando de los Ríos, Joaquín Xirau and José Gaos, exponents of a knowledge rooted out in search of new springs of power. It is also taken into account the case of María Zambrano, whose apparent disinterest for the university question is an indication of a knowledge coherent with his exile and uncompromising to the academic discipline, of a knowledge that has resigned to power and demands a new ‘ethos’"]