Mere Didaskalia: The Vocational Calling and Mission of Christian Teaching Ministry

Author(s):  
John David Trentham

This article presents the ministry of Christian teaching according to its distinctive vocational calling and mission. The first section contributes a theological meditation on the vocational essence of Christian education (CE), featuring an original proposed definition of “Christian teaching ministry.” The second section of the article contributes an ethical meditation on the vocational endeavor of CE, featuring an original proposed framework of Christian teaching ministry’s mission. For the field of CE and the academic discipline devoted to it, this article represents an appeal to vocational-missional centrality around the redemptive ideal and function of doctrine ( didaskalia) in congregational contexts.

2009 ◽  
Vol 54 (1) ◽  
pp. 69-102
Author(s):  
Robin Rehm

Kasimir Malewitschs suprematistische Hauptwerke ›Schwarzes Quadrat‹, ›Schwarzer Kreis‹ und ›Schwarzes Kreuz‹ von 1915 setzen sich aus schwarzen Formen auf weißem Grund zusammen. Der Typus des Schwarzweißbildes weist überraschende Parallelen zu den bildlichen Wahrnehmungsinstrumenten auf, die vom ausgehenden 18. bis Anfang des 20. Jahrhunderts in den Experimenten der Farbenlehre, physiologischen Optik und Psychologie verwendet worden sind. Die vorliegende Studie untersucht diese Parallelen in drei Schritten: Zunächst erfolgt eine allgemeine Charakterisierung des Schwarzweißbildes mit Hilfe des Kontrastbegriffs von Edmund Husserl. Des weiteren wird die Entstehung und Funktion des schwarzweißen Kontrastbildes in den Wissenschaften des 19. Jahrhunderts typologisch herausgearbeitet. Unter Berücksichtigung des Wissensbegriffs von Max Scheler wird abschließend die Spezifik des Wissens eruiert, das die Schwarzweißbilder sowohl in der Malerei Malewitschs als auch in den genannten Wissenschaften generieren. Malevich’s main Suprematist works, such as ›Black Square‹, ›Black Circle‹, and ›Black Cross‹ from 1915, consist of black shapes on white ground. Surprisingly this series of shapes strongly resembles scientific black-and-white images used for research on colour theory, physiological optics, and psychology throughout the 19th century. This paper examines the parallels between Malevich’s paintings and the scientific drawings in three steps: It first characterizes black-and-white images in general, using Edmund Husserl’s definition of the term ›contrast‹. Secondly, the paper investigates the development and function of black-and-white images as tools of perception in the sciences. It finally discusses the specific knowledge generated through Malevich’s art and through scientific black-and-white images, following Max Scheler’s phenomenological identification of knowledge.


Author(s):  
Benjamin E. Reynolds

The central place of revelation in the Gospel of John and the Gospel’s revelatory telling of the life of Jesus are distinctive features of John when compared with the Synoptic Gospels; yet, when John is compared among the apocalypses, these same features indicate John’s striking affinity with the genre of apocalypse. By paying attention to modern genre theory and making an extensive comparison with the standard definition of “apocalypse,” the Gospel of John reflects similarities with Jewish apocalypses in form, content, and function. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John’s narrative of Jesus’s life has been qualified and shaped by the genre of apocalypse, such that it may be called an “apocalyptic” gospel. Understanding the Fourth Gospel as “apocalyptic” Gospel provides an explanation for John’s appeal to Israel’s Scriptures and Mosaic authority. Possible historical reasons for the revelatory narration of Jesus’s life in the Gospel of John may be explained by the Gospel’s relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as “apocalyptic” Gospel.


Author(s):  
J. Donald Boudreau ◽  
Eric Cassell ◽  
Abraham Fuks

This book reimagines medical education and reconstructs its design. It originates from a reappraisal of the goals of medicine and the nature of the relationship between doctor and patient. The educational blueprint outlined is called the “Physicianship Curriculum” and rests on two linchpins. First is a new definition of sickness: Patients know themselves to be ill when they cannot pursue their purposes and goals in life because of impairments in functioning. This perspective represents a bulwark against medical attention shifting from patients to diseases. The curriculum teaches about patients as functional persons, from their anatomy to their social selves, starting in the first days of the educational program and continuing throughout. Their teaching also rests on the rock-solid grounding of medicine in the sciences and scientific understandings of disease and function. The illness definition and knowledge base together create a foundation for authentic patient-centeredness. Second, the training of physicians depends on and culminates in development of a unique professional identity. This is grounded in the historical evolution of the profession, reaching back to Hippocrates. It leads to reformulation of the educational process as clinical apprenticeships and moral mentorships. “Rebirth” in the title suggests that critical ingredients of medical education have previously been articulated. The book argues that the apprenticeship model, as experienced, enriched, taught, and exemplified by William Osler, constitutes a time-honored foundation. Osler’s “natural method of teaching the subject of medicine” is a precursor to the Physicianship Curriculum.


Antioxidants ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 173
Author(s):  
Desirée Bartolini ◽  
Rita Marinelli ◽  
Danilo Giusepponi ◽  
Roberta Galarini ◽  
Carolina Barola ◽  
...  

The metabolism of α-tocopherol (α-TOH, vitamin E) shows marked interindividual variability, which may influence the response to nutritional and therapeutic interventions with this vitamin. Recently, new metabolomics protocols have fostered the possibility to explore such variability for the different metabolites of α-TOH so far identified in human blood, i.e., the “vitamin E metabolome”, some of which have been reported to promote important biological functions. Such advances prompt the definition of reference values and degree of interindividual variability for these metabolites at different levels of α-TOH intake. To this end, a one-week oral administration protocol with 800 U RRR-α-TOH/day was performed in 17 healthy volunteers, and α-TOH metabolites were measured in plasma before and at the end of the intervention utilizing a recently validated LC-MS/MS procedure; the expression of two target genes of α-TOH with possible a role in the metabolism and function of this vitamin, namely pregnane X receptor (PXR) and the isoform 4F2 of cytochrome P450 (CYP4F2) was assessed by immunoblot in peripheral blood leukocytes. The levels of enzymatic metabolites showed marked interindividual variability that characteristically increased upon supplementation. With the exception of α-CEHC (carboxy-ethyl-hydroxychroman) and the long-chain metabolites M1 and α-13′OH, such variability was found to interfere with the possibility to utilize them as sensitive indicators of α-TOH intake. On the contrary, the free radical-derived metabolite α-tocopheryl quinone significantly correlated with the post-supplementation levels of α-TOH. The supplementation stimulated PXR, but not CYP4F2, expression of leucocytes, and significant correlations were observed between the baseline levels of α-TOH and both the baseline and post-supplementation levels of PXR. These findings provide original analytical and molecular information regarding the human metabolism of α-TOH and its intrinsic variability, which is worth considering in future nutrigenomics and interventions studies.


Author(s):  
D. V. Isyutin-Fedotkov

The article considers and analyzes various opinions on the category "forensic study of personality". From the point of view of the Russian language, the various meanings of the term "study" fully and in a multifaceted way reflect the activities of the investigator in the study of the person in the course of sufficient disclosure and investigation of crimes. It is concluded that forensic study of personality can be considered as a process, theory (doctrine) and part of criminalistics (educational discipline, special course). In this connection, the definition of the term "forensic study of personality" depends on understanding of its essence. Forensic study of personality as a process for the study of personality is associated with activity. Forensic study of the personality as a theory (doctrine) is associated with the objective laws that constitute the subject of criminalistics. Forensic study of the personality as a section of criminalistics (academic discipline, special course) is based on a theoretical basis, on the basis of which methods, approaches to studying personality are considered. The ultimate goal of forensic study of personality is solving the problems of disclosure and investigation of crimes. Author's definitions of the term "forensic study of personality" are proposed.


2017 ◽  
Vol 26 (3) ◽  
pp. 101-104 ◽  
Author(s):  
Terrance M. Scott ◽  
Justin T. Cooper

While functional behavior assessment (FBA) has been a part of special education law and embedded in Individuals With Disabilities Education Act (IDEA) since 1997, a precise definition of what actions or processes constitute a legal FBA has never been adequately addressed in the law. This article provides an overview of the underlying logic of FBA leading to effective function-based intervention. When focusing on a simplification of the logic behind FBA, there are three big ideas that serve as a foundation for considering the intersection of effectiveness and practicality: function matters, FBA requires repeated observations of behavior, and the only purpose of an FBA is to develop an effective intervention. These big ideas are discussed, leading to a conclusion as to how logic and simplicity must share priority in the process.


Author(s):  
Ekaterina V. Vostrikova ◽  
◽  
Petr S. Kusliy ◽  

The paper discusses the phenomenon of bullshit in the academia as an ob­stacle for progress in natural sciences and the humanities and as a problem of episte­mology and philosophy of science. The authors criticize a popular approach according to which bullshit is defined in terms of the goals or motivations of the bullshitter as a subjectivist and inadequate. Focusing on the phenomenon of bullshit in academic practices, the authors define it in terms of the relevance of the content of a corre­sponding discourse to the topical issues of a given academic discipline and the extent to which the justification proposed in the discourse meets the standard justification criteria in the given discipline. An important component of the proposed definition is the contextual parameter of the judge the perspective of which is represented by a relevant research community. The authors show how the proposed account captures the well-known cases of bullshit as well as solves some of the current problems in social epistemology, such as the nature of group bullshit. The authors argue that the problem of group bullshit arises only when bullshit is understood in terms of indi­vidual intentions or motives. In that case, it is challenging to define group bullshit in a case when no representative of a given group individually supports the bullshit argument put forward by the whole group. For an approach that defines bullshit without appeal to such subjective factors as individual intentions, this problem does not arise because bullshit is independent of the goals of the bullshitter. The authors acknowledge the importance of the motivations of the bullshiter and her strategies. However, they argue that this matter is irrelevant for the definition of bullshit.


Author(s):  
Joyce E. Salisbury

Any study of great prehistoric monuments from standing stones to pyramids involves exploring people’s spiritual beliefs. There had to be some strong sense of awe to motivate people to do the kind of extraordinary work to erect such monuments, and in the ancient world, religion served as the greatest motivator. There are many ways to study religion, and each academic discipline uses its own methods, which in turn shape its conclusions. Anthropologists compare different religions to see how different cultures express their beliefs; sociologists look at the functions religions serve to maintain a social cohesiveness. Psychologists of religion might look at the way religious feelings are manifest in individuals, and theologians try to explore deep truths about the nature of God. All these approaches reveal some truths about this complex phenomenon we call religion and the results often seem like those of the proverbial blind men describing parts of an elephant while missing the glory of the whole. I, too, will focus on one small part of the religious experience—the feeling that lies at the heart of those who have felt the spiritual, and while there have been many disciplines that have studied this religious experience, from psychology to philosophy to sociology, my approach is historical. I will try to explore the nature of people’s religious expression over time, as they change and as they stay the same. What is this religious feeling? As we might expect, there are many different interpretations and analyses of the nature of the religious experience. It may mean the capacity of feeling at one with something larger than oneself, which is the definition of ‘mysticism’. It maymean a belief in—a faith in—a supernatural being. For the purposes of this chapter, however, I will simply accept the experience as a capacity humans have to feel awe and reverence (Bellah 2011). This enduring sense of awe—what has been famously called the idea of the holy (Otto 1950)—lies somewhere at the heart of all subsequent religious impulses.


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