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Il ms. Roth 32 della Brotherton Library di Leeds, redatto in Provenza alla fine del 1400, è l’unico testimone noto di unsiddur (libro ebraico di preghiere) in giudeo-provenzale. Esso costituisce un’importante fonte di informazioni sia sul rito degli ebrei di Provenza nel XV secolo, sia sulla lingua giudeo-provenzale. In questo articolo presento l’edizione di alcuni canti e preghiere conservati nel ms. Roth 32, finora inediti e, sulla base del materiale linguistico offerto, formulo alcune considerazioni di carattere linguistico e stilistico su questa specifica varietà di provenzale. In particolare, analizzo il metodo di traduzione dall’ebraico al giudeo-provenzale, chiarendo il significato di termini rari o non attestati nel provenzale “cristiano” coevo: talvolta si tratterà di neologismi, talvolta di prestiti (persino dal giudeo-arabo), talvolta di termini attestati finora solo nel provenzale moderno; inoltre, considero il rapporto tra il giudeo-provenzale “scolastico” riflesso nel siddur e qualche spia della lingua parlata dagli ebrei dell’epoca, per mettere in evidenza la complessità diafasica di questo idioma. Infine, opero un confronto tra le traduzioni giudeo-provenzale e giudeo-italiana dello Šema‘Israel per trarre qualche considerazione sull’annosa questione che riguarda la comune tradizione delle traduzioni giudeo-romanze e la loro eventuale origine giudeo-latina. Ms. Brotherton Library (Leeds) Roth 32, copied in Avignon during the XV century, is the only witness of a Judeo-Provençal siddur, the daily and festival Jewish prayer-book. It represents an important source of information not only for the liturgy adopted by XV-century Provençal Jews, but also for Judeo-Provençal language. In this essay, I provide the edition of some unpublished songs and prayers from ms. Roth 32 and I carry out some hypothesis concerning this specific vari- ety of Judeo-Provençal. In particular, I examine the method of translation from Hebrew to Judeo-Provençal, explaining the meaning of some rare or otherwise unattested words: they are neologisms, loanwords (even from Judeo-Arabic) and terms otherwise attested only in Modern Provençal. I also consider the relationship between Judeo-Provençal, as it is attested in the siddur – i.e. the “scholastic” Judeo-Provençal – and some hints of the Provençal which was spoken by XV century Provençal Jews, in order to evidence the diaphasic complexity of this language. Finally, I compare the Judeo-Provençal translation of the Šema‘ Israel to the Judeo-Italian one, in order to introduce new linguistic data in the debate concerning the possible (Judeo-Latin?) common tradition underlying the Judeo-Romance translations of the Bible and the Siddur. Humanidades

The present research sought to understand how religious identification is associated with normative practices and with norm conflict (the perception that people within the religious group are not all enacting the same standards or rules for behaviour). Using a multi-faith sample (N=400) we replicate positive associations of religious identification with engaging in normative practices such as prayer, and the associations of both identification and normative practices with stronger well-being. Religious norm conflict was associated with lower identification and lower well-being, however. Three coping strategies were examined: 1) engaging in normative ritual practices was protective of identification and well-being; 2) affirming that the conflict occurs on less important (vs core) religious norms was associated with higher well-being, but not with identification; and 3) challenging the religious norm was associated with lower well-being, but did not alter religious identification.

Pontyfikał to księga liturgiczna używana przez biskupa. Zawiera formuł modlitwy i obrzędy właściwe do konfekcji liturgicznych sakramentów i sakramentaliów, przeznaczonymi wyłącznie do biskupa. Pontyfikał Papieski powstał z praktycznej potrzeby stosowania tylko jednej księgi podczas sprawowania czynności liturgicznych. Powstał on z trzech różnych ksiąg kościelnych o tradycjach rzymskiej i galijskiej: Pontyfikał rzymsko-niemiecki został skompilowany w opactwie św. Albana w Moguncji pod okiem Wilhelma (arcybiskupa Moguncji) w poowie X wieku. Był szeroko używany w średniowieczu i stanowił podstawę późniejszego Pontyfikału rzymskiego. Zawiera 258 przepisów określających biskupie ryty święceń, błogosławieństw, celebracji Mszy, spowiedzi, itp. Nazwa Pontyfikał rzymsko-niemiecki została nadana przez odkrywcę pontyfikału, Michela Andrieu. Pontyfikał rzymski, zreformowany po Soborze Watykańskim II, nie jest, jak to było dawniej, jedną księgą. Dzieli się na poszczególne części, przyporządkowane różnym celebracjom liturgicznym.

Analisis kebutuhan kurangnya media dalam mengembangkan religious anak, media berupa poster, majalah, menjadikan anak bosan, media tidak up to date dalam proses pembelajaran. Tujuan penelitian mengembangkan produk dan menganalisis kelayakan media big book prayer. Jenis penelitian adalah RD. Subjek penelitian yaitu 15 orang anak dan 2 orang validator (ahli materi dan media). Teknik pengumpulan data adalah observasi, dan lembar angket ahli media dan ahli materi. Teknik analisis data deskriptif kuantitatif yaitu melakukan perhitungan dari angket validasi produk, ahli materi dan media. Berdasarkan penilaian validasi materi big book prayer memperoleh hasil yang dikategorikan sangat layak. Sedangkan validasi media mendapat skor 54, memperoleh hasil dengan kategori sangat layak. Hasil observasi religious anak mendapat hasil dalam kategori layak. Kesimpulan media big book prayer dapat mengembangkan religious anak 4-5 tahun dan dinyatakan valid, dan efektif digunakan dalam proses pembelajaran.

Anadolu’nun İslamlaşması ve Türkleşmesinde ile Yesevî öğretisinin yayılmasında büyük etkileri olan Yunus Emre’nin dini düşünce sisteminin incelenmesi ve araştırılması kuşkusuz büyük önem arz etmektedir. Onun dini, tasavvufi, ahlaki, sosyal, kültürel, siyasi, tarihi, ilmi ve edebi kişiliğiyle ilgili bugüne kadar yüzlerce makale, onlarca kitap kaleme alınmıştır. Ne var ki namaz, abdest, oruç, hac vb. içsel manaları ihmal edilen, salt zahiri düzeyde kalan şekilsel şeriat formlarının değer ve derecesine, hakikat makamı, namaz, abdest, oruç ve hac anlayışına dair şimdiye kadar araştırdığımız kadarıyla, bir çalışma henüz yapılmamıştır. Zahir-batın, şeriat-tarikat ve şeriat-hakikat düalizmi, erdemli ideal insan -insan-ı kâmil- olma yolunda bunların kıymet ve konumuna ilişkin yaklaşımlar, sufi öğretinin temel konuları arasında daima yer almıştır. Hatta dinin biçimsel -zahir- yapısını ön plana çıkaran fakih, müderris ve mollalarla tam tersine onun özünü, ruhunu, ahlaki hedeflerini -batınını- önceleyen sufiler arasında bu durum, zaman zaman bir çatışmanın da konusu olagelmiştir. O bakımdan, bu çalışmada, Yunus Emre’de şeriat ve hakikat makamına özgü namaz, abdest, oruç ve hac anlayışları irdelenmiş; şeriat makamı formlarının hafife alınıp alınmadığı ile yadsınıp yadsınmadığına ilişkin sorulara cevap aranmıştır. Araştırmamıza, Yunus Emre’nin farklı nüsha ve baskılarından oluşan Risâletu’n-Nushiye’si ve Dîvân’ıyla, diğer bazı araştırmalar kaynaklık etmiştir. Literatür taraması yönteminin kullanıldığı bu araştırmada şeriat makamı ritüellerinin Tanrı’ya yakınlaşma, ona vuslatta bir araç, giriş ve eşik mesabesinde olduğu; dolayısıyla, asıl -ideal- namaz, abdest ve orucun ten ile taat, teni yumak ve yıkamakla değil; gönülde Tanrı’yı daima anış naz ve niyazla, gönlü pak etmekle; asıl haccın ise O’nu ırakta -yabanda- yani Mekke’de değil; gönülde ve kendinde aramakla gerçekleşeceği sonucuna varılmıştır., Undoubtedly, it is important to examine and study the religious thought system of Yunus Emre, who had significant impacts on the Islamization and Turkification of Anatolia and the spread of the Yesevī school. Hundreds of articles and books have been written about his religious, mystical, moral, social, cultural, political, historical, scientific, and literary personality. However, no study has yet been conducted on the value and degree of sharīʿa forms, such as prayer, ablution, fasting, and pilgrimage, which their inner meanings is neglected, remain at the purely apparent level, and on his understating of the mode of ḥaqīqah, prayers, ablution, fasting, pilgrimage, etc. as far as we have seen in the literature review. Explicit-implicit, sharīʿa-tariqa, and sharīʿa-ḥaqīqah dualism and approaches to the value and position on the way to being a virtuous ideal human being (i.e., the perfect human) have always been among the basic subjects of the sūfī school. This has from time to time been the subject of a conflict between the jurists, professors, and mullahs, who emphasized the formal -explicit - structure of the religion, and the sūfīs, who prioritized its essence, spirit, and moral goals -esoteric-. In this regard, the understandings of Yunus Emre regarding prayers, ablution, fasting, and pilgrimage specific to the sharīʿa and the authority of ḥaqīqah were examined, and answers were sought to the questions about whether the forms -rituals- of sharīʿa authority were taken lightly or not in the present study. The sources of the present study were Yunus Emre’s Risālah al-Nushiyya, which consists of different copies and editions, and his Dīwān, as well as some other studies. In the present study, in which the literature review method was used, it was found that the rituals of the sharīʿa were a means, entrance, and threshold for moving closer and reaching God. Therefore, the real -ideal- prayers, ablution, and fasting were not actually achieved by washing the skin but by always remembering God in the heart, by clearing the heart, and the real pilgrimage was not in the far -wilderness- namely, in Mecca, but would be achieved by looking for God in the heart and oneself.

We investigated the process and outcome of spiritually integrated psychotherapies (SIPs) with 34 Catholic therapists and 359 clients in Asia, Africa, Europe, and Latin America using a practice-based evidence design. The three most frequently used spiritual interventions across all therapists were: "encouraging personal prayer," "affirming trusting God," and "encouraging listening to the heart," but "discussing hope" was also one of the top three in Asia and Africa, "self-control" in Asia, "spiritual confrontation" and "self-disclosure" in Latin America, and "listening to spiritual issues" in Europe. In addition, using growth curve analyses, we found a significant decrease in both spiritual and nonspiritual distress over the course of SIPs; the levels of spiritual and nonspiritual concerns were highly correlated (but distinct) at any given time point. Also, the nonspiritual outcomes at one session significantly predicted the subsequent session's spiritual outcomes, but not the other way around. Finally, a moderate number of spiritual interventions were associated with a faster decline in nonspiritual distress than was a low number, although we found mixed results regarding whether a high number of spiritual interventions was associated with a faster decline of clients' nonspiritual distress than a moderate number. Results suggest that therapists should attend to spiritual concerns in psychotherapy. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

This thesis is an exercise in theology and Dante studies. It sets as its central research question, “How does intercessory prayer conduce to the realization of beatitude? How does Dante help us think, in other words, about the ways in which prayer for another person’s good actually serves to help make them blessed or happy?” The question stems from conversations that have been taking place especially within the past twenty years in the study of Dante’s theology about beatitude, metaphysics, and prayer in the 'Commedia'. These conversations reflect theological interest in beatitude and causality, prayer and divine and human interaction, and the eschatological dimension of prayer. By asking this question at the heart of these conversations and interests, this thesis offers not only a fresh approach to understanding how Dante’s 'Commedia' might be said to lead people to happiness but also theological insight into the nature, activity, and effectiveness of intercessory prayer. It claims Dante as a relevant source and authority for theological investigation. In response to its central research question, this thesis argues that Dante shows intercessory prayer as acting in accordance with various principles of beatitude. Intercessory prayer can be construed as a form of participation in divine beatitude and a secondary cause of created beatitude. It serves by grace to merit for others, to hope for others, and to behold others in love, and in these ways, it helps to dispose others for the final grace of being raised to the embodied vision and love of God (and of the created order and human image at the heart of God). Intercessory prayer thus comes to be understood in view of the 'Commedia' as an expression of the blessedness of Christ, as an operative perfection of human nature, and as a reflection of what it means for God to be perfect. Dante helps us think of intercessory prayer as grounds for beatitude.

Al-Qur’an becomes a part of life of Muslims in Bangkok Thailand. Reading Al-Qur’an becomes a value to the Muslim community there, especially to send the reward of reciting the Quran to Muslims who had died that they call as ‘isi qubur’ ritual. This research is qualitative research, which is a case study on the implementation of ‘isi qubur’ procession in the city of Bangkok Thailand. The researchers used the method of observation, interviews and documentation to obtain the necessary data. After the stage of data analysis, the researchers concluded as follows; Scriptures used in the procession of ‘isi qubur’ are 13 kinds, namely: surah al-Fatihah (1): verses 1-7, Surah Yasin (36): 1-83 verse, Surah al-Ikhlas (112): verses 1-4, surah al-Falaq (113) verses 1-5, surah al-Nas (114) verses 1-6, surah al-Baqarah (2) verses 1-5, surah al-Baqarah (2) verse 163, surah al-Baqarah (2) verse 225, surah al-Baqarah (2) verse 284-286, surah Hud (11): 73, surah al-Ahzab (33) verse 33, surah al-Ahzab (33) verse 56, surah Ali Imran ( 3) verse 173. The reasons of the use of those Al-Qur’an verses in the procession of ‘isi qubur’ are: firstly in general the majority of scholars do not have different opinion that reading Al-Qur’an is basically justified by religion and a reward, anytime and in any place. Secondly, in particular a lot of information in Al-Qur’an and Hadith that can serve as strong arguments by scholars for the arrival reward of reading Al-Qur’an and prayer for those who have died. Keywords : Living Qur’an, the Muslim community of Thailand, isi qubur

A field study was conducted at the National Ornamental Research Site at Dominican University California (NORS-DUC). The study goal was to evaluate three chemical inducers applied as foliar treatments for controlling Phytophthora ramorum, on Rhododendron x ‘Cunningham’s White’ nursery plants. The inducers were chlorine dioxide (ElectroBiocide), hydrogen peroxide (OxiDate 2.0), and acibenzolar-s methyl (Actigard). Water samples from the electrostatic sprayer were measured for three physicochemical water properties. Visual assessment of plant foliage, based on the Horsfall- Barratt scale, was conducted at three and five months after chemical treatments. Foliar fluorescence (Fv/Fm) was measured over three dates. The success of P. ramorum inoculations were determined using qPCR methods. Visual assessment across both months showed no signs of P. ramorum infection or chemical injury symptoms. However, P. ramorum infection vis-à-vis qPCR analysis was confirmed. The September Fv/Fm results revealed that all the chemical inducer treatments were equivalent to the water treatment, except for Actigard. The qPCR results were in general agreement with the Fv/Fm results indicating that the rhododendrons were successfully inoculated with P. ramorum but were non-symptomatic. The electrostatic sprayer ionized the water droplets, resulting in increased Fv/Fm values for the water treatments 90 days after application. There was a three-month delay in fluorescence responses to the most effective chemical applications, indicating that woody plants may need to be monitored over the long term to determine accurate responses to foliar treatments.

The present paper recognizes the pertinence of the monastic culture in the Hypnerotomachia Poliphili or Strife of Love in a Dream, written by Francesco Colonna in 1499. Taking as a starting point the hypothesis that the author was a Venetian monk, the research demonstrates the omnipresent Christian context in a novel that traditionally has been considered “pagan” and identifies the religious profession of the author projected over the protagonist (Poliphilo). Monastic codes of secret knowledge, prayer and meditation are content in a literary masterpiece, that reveals inner battles of the soul like distractions of the mind. Topics about free will and morality, and the recovery of human dignity, based on the role of the senses involved in the cognitive process are some of the conclusions that stem from the study of this novel from a Christian perspective.

The article examines Genoese responses to plague during the old regime. Much like the Venetian, the Genoese ruling class understood the nexus between plague, poverty, and famine, and how these, in turn, tied in with political unrest. Some of the Republic’s main political and diplomatic crises were indeed followed by severe outbreaks of plague. Thus, the 1528 plague marked the proclamation of the oligarchic Republic, as a Spanish protectorate, masterminded by Andrea Doria, whereas the 1579-1580 plague closed the civil wars (a struggle of the old patriciate against an alliance of the new patriciate with the popular faction, 1575-1576). While the plague that swept through northern Italy in 1628-1630 narrowly missed Genoa, it became a metaphor with Genoese political thinkers for the narrowly escaped annexation of the Republic by Charles Emmanuel I of Savoy (who died of plague in his encampment, together with scores of the heretics on his payroll). The 1656-1657 epidemic was the most severe in the Genoese old regime, capping an acute political and jurisdictional crisis with Rome and with archbishop Stefano Durazzo. Remarkable documents of this enduring state of conflict are the prayer composed by Paolo Foglietta (poet and brother to Oberto, who was a leader in the civil wars and later a historian of the Republic) invoking an end to the 1579-1580 epidemic, and the anonymous preghiera repubblicana (held at the Vatican Apostolic Archive) which the government of the Republic included in the official religious liturgy in response to a heated jurisdictional crisis with the Holy See (1605-1607). Rome ordered archbishop Orazio Spinola to have the prayer banned, but the ‘Collegi’ of the Republic attempted to have it reinstated following the 1656-1657 plague. D. Fiasella, La peste a Genova (1658 ca.), Courtesy of Archivio Fotografico Fondazione Franzoni, ETS – Genova

Рассматривается фундаментальная роль православия в создании и концептуализации А.А. Ухтомским психофизиологического принципа доминанты. Жизненная цель Ухтомского — преодолеть антагонизм между религией и наукой и объединить эти «два лабораторных пути» для достижения единой высшей Правды. На основе дневников, переписки, лаборатурных тетрадей, и помет на полях книг Ухтомского, анализируется развитие его подхода к этой цели по мере развития и переплетения его личной религиозной и научной жизни. Рассмотрены четыре центральных момента в жизни Ухтомского. 1. (1894–1900). Постановка главной цели в Московской духовной академии, соединение Ухтомским физиологического метода (под влиянием философа Р. Авенариуса) и «нового мышления» в богословии в исследовании «органа религии» и религиозного опыта. 2. (1900–1911). Взаимное переплетение «двух путей» Ухтомского в работе над статьями о церковном пении и диссертацией по физиологии координации нервных процессов. Метафора «внимание нервной системы», возникшая в процессе чтения святоотеческих текстов для статьи о церковном пении, разрешила главную концептуальную проблему в диссертации по физиологии. 3. (1911–1921) Преодоление духовного кризиса посредством интенсивной молитвы и чтения творений святых отцов. Интеграция подхода к «вниманию» и динамике духа и тела с православным учением о грехопадении и Спасении, значение «владычественного ума». 4. (1921–1927). Соединение экспериментальной работы с результатами духовных исканий в концепции научного-религиозного принципа доминанты. Доминанта как интегральный, целостный психофизиологический принцип взамен механистической концепции рефлекса, ее роль в эпистомологии человеческого опыта, как ориентира в человеческих взаимоотношениях и для ее автора — как научное обоснование святоотеческому учению о молитве, грехопадении и борьбе человека на пути к Спасению. Замена «воли» «вниманием» и затем «доминантой» и интеграция, в конечном итоге, «двух путей» Ухтомского к высшей Правде., We examine the fundamental role of Eastern Orthodoxy in A. A. Ukhtomsky’s development of the psychophysiological principle of the dominanta. Ukhtomsky dedicated his intellectual life to uniting the “two paths” of science and religion to a single, higher Truth. Using his diaries, correspondence, laboratory notebooks, and marginalia in books, we explore his changing conceptualization of this goal as his religious and scientific lives developed and intertwined during four periods: 1. (1894-1900). At Moscow Theological Academy, and then after engaging R. Avenarius’s philosophy, he proposed unification of physiological method and “new thinking” in theology to study the “organ of religion” and religious experience. 2. (1910-1911). Ukhtomsky’s “two paths” intertwined during simultaneous work on articles about church singing and a dissertation on the physiology of coordinated nervous processes. The metaphor “attention of the nervous system,” which he originated while reading the Holy Fathers to understand church singing, resolved the central conceptual problem in his dissertation. 3. (1911-1921). As he overcame spiritual crisis through prayer and studies of the Holy Fathers, Ukhtomsky’s understanding of “attention” and mind/body dynamics became embedded in Eastern Orthodox doctrine about The Fall, Salvation, and the “governing mind”. 4. (1921-1927). Integrating his religious development with experimental studies, he conceived the scientific-religious principle of the dominanta --a holist psychophysiological replacement for the mechanistic reflex concept, an epistemology of human experience, guide to humane relations, and, most important for Ukhtomsky, a scientific corollary to the Holy Fathers’ teachings about prayer, The Fall, and Man’s struggle for Salvation. Having replaced “the will” with “attention,” and “attention” with “dominanta”—he had finally integrated his ”two paths” to Truth.

This article discusses part of praise to Allah of the last epic of Alisher Navoi from the cycle "Khamsa" "Saddi Iskandariy". In the chapter on the praise of the epic, the main goal of the creation of the world is the creation of the great being of Man. The blessings and mercies bestowed upon him are explored through the art of the poet's enlightened reflections.

Сопоставительный анализ оригиналов и переложений произведений Расула Гамзатова на русский язык выявляет, что не всегда адекватно переводятся важные составляющие подлинников. В данной статье рассматриваются проблемы адекватности воспроизведения на русский язык религиозных мотивов в творчестве Расула Гамзатова. Поэт в последние годы жизни обращается к мотивам покаяния, исповеди, приближения часа расплаты в ином мире, веры в милосердие Всевышнего. Передача переводчиком на русский язык религиозных мотивов в стихотворении Гамзатова «Молитва» имеет ряд упущений в воспроизведении некоторых важных смысловых элементов, художественно-эстетических средств. Добавление переводчиком новой информации приводит к ослаблению религиозно-философских воззрений поэта, а именно – абсолютное, незыблемое принятие всесильности, могущественности Всевышнего, чувство глубокого покаяния и покорности автора., A comparative analysis of originals and transcriptions of Rasul Gamzatov’s works into Russian reveals that important components of the originals are not always adequately translated. This article discusses problems of the adequacy of the reproduction of religious motifs into Russian in the works of Rasul Gamzatov. The poet in the last years of his life turns to the motives of repentance, confession, the approach of the hour of reckoning in the other world, faith in the mercy of the Almighty. The translation by the translator into Russian of religious motives in Gamzatov’s poem “Prayer” has a number of omissions in the reproduction of some important semantic elements, artistic and aesthetic means. The addition of new information by the translator leads to weakening of the religious and philosophical views of the poet, namely, the absolute, unshakable acceptance of the omnipotence, the might of God, a sense of deep repentance and humility of the author.

Religiosity in early childhood is an important, but underexamined, area of research, particularly in terms of parental influence. This study examines potential ‘transmission enhancers’ in the association between parental and children’s religiosity in early childhood, ages 3 to 6. Overall, we hypothesize that parental religiosity will be positively associated with children’s religiosity. We examine religiosity through three dimensions: religious social identity, prayer, and God concept. We further test four potential moderators which can enhance the association between parental and child religiosity, i.e., transmission. We consider one child variable (i.e., child age) and three familial variables (i.e., internalized parental religious motivation, credibility-enhancing displays, and active parental-child involvement). We expect that child age, internalized parental religious motivation, active parental-child involvement, and credibility-enhancing displays will strengthen the association between parental and children’s religiosity. However, for parents with lower religiosity, we hypothesize that none of these variables will moderate the link to child religiosity. Implications of transmission enhancers in the context of family religiosity will be discussed.

В статье рассматривается проблема, с которой сталкивается консультирующий психолог, использующий диалогический подход в консультировании Т.А. Флоренской в своей практике. Состояние души современного человека таково, что все больше встречается в практике консультирования людей, с нарушениями внутреннего диалога со своей совестью, душевного и духовного Я. Подлинный диалог может быть у консультанта, имеющего живое сердце, глубоко верующего, использующего язык Любви, молитву. Но возможность Встречи становится все меньше. Чего же не хватает душе современного человека? Ответ на этот вопрос многогранен. В статье отражены лишь видимые, лежащие на поверхности, ответы на этот вопрос., The article considers a problem which a consulting psychologist who uses T.A. Florenskaya’s dialogical approach in his practice often comes across with. The condition of the soul of a contemporary person results in the situation that in the course of his practice of consulting he meets more and more people with the violation of their inner dialogue with their conscience, soulful and spiritual Self. A real dialogue can be established by a consultant with the living heart, deep faith who uses the language of Love and prayers. But the chances of such Meeting keep diminishing. What does the soul of a contemporary person lack? The answer to this question is from being an unambiguous one. The article considers only visible, lying on the surface answers to this question.

В статье представлен результат разработки программного обеспечения к межгосударственному стандарту на методы испытаний машин для защиты растений (опрыскивателей), предназначенного для использования при обработке результатов их испытаний на машиноиспытательных станциях Минсельхоза России в соответствии с действующим межгосударственным стандартом ГОСТ 34630-2019 «Техника сельскохозяйственная. Машины для защиты растений. Опрыскиватели. Методы испытаний»; проанализированы основные показатели качества выполнения технологического процесса и технические характеристики современных средств механизации по защите сельскохозяйственных культур, данные которых получены при испытаниях на МИС., The article presents the result of the development of software for the interstate standard for testing methods of plant protection machines (sprayers) intended for use in processing the results of their tests at the machine testing stations of the Ministry of Agriculture of Russia in accordance with the current interstate standard GOST 34630-2019 “Agricultural machinery. Machines for plant protection. Sprayers. Test methods”; the main indicators of the quality of the technological process and the technical characteristics of modern means of mechanization for the protection of crops, the data of which were obtained during tests on MIS, are analyzed.

Sembahyang menjadi salah satu diskurus yang dimunculkan di dalam novel Pengakuan Eks Parasit Lajang (PEPL) karya Ayu Utami. Berbagai diksi sembahyang dan padanannya muncul beberapa kali di dalam PEPL. Perlu kajian yang mendalam untuk melihat narasi atau diskursus yang dimunculkan dari kehadiran diksi-diksi tersebut. Pernyataan masalah dalam pernelitian ini berada pada kemungkinan-kemungkinan diskursus yang muncul dari kehadiran diksi sembahyang dan padanannya. Metode yang digunakan adalah kualitatif-deskriptif dengan teori interpretasi Paul Ricouer. Temuan yang dihasilkan terdapat tiga bentuk diskursus yang dimunculkan dalam PEPL. Pertama, menghadirkan nilai-nilai lokalitas dalam beragama; kedua, menunjukkan adanya kekonsistenan pada sakralitas sembahyang; dan ketiga sembahyang diletakkan sebagai objek artifisal.

The paper discusses the tension between social solidarity and religious freedom as demonstrated by the refusal of the ultra-Orthodox sects in Israel to comply with Covid-19 regulations. The paper provides a detailed description of the refusal to comply with the regulations restricting mass prayer services in synagogues and studying Torah in the yeshivas, thus interfering with the ultra-Orthodox religious life. The paper suggests possible explanations for that refusal, based on either religious beliefs or a socio-political claim to autonomy, and discusses whether the polity should be willing to tolerate such a refusal on the basis of the cultural defence. The paper concludes that the drastic restrictions which the regulations posed on religious life were justified by the need to reduce the spread of the pandemic. Under such circumstances, the enforcement of social distancing regulations must be given priority over religious freedom.

Nursery producers are challenged with growing a wide range of species with little to no detectable damage from insects or diseases. Growing plants that meet consumer demand for aesthetics has traditionally meant routine pesticide application using the most time-efficient method possible, an air-blast sprayer, despite its known poor pesticide application efficiency. New variable-rate spray technology allows growers to make more targeted applications and reduce off-target pesticide loss. In this study, a prototype laser-guided variable-rate sprayer was compared with a traditional air-blast sprayer. Pesticide volume, spray application characteristics, and the control of powdery mildew were evaluated over the course of two growing seasons. Spray application characteristics were assessed using water-sensitive cards (WSCs) and DepositScan software. This prototype sprayer reduced pesticide volume by an average of 54% across both years despite being tested against a low rate (−1). In 2016, the conventional sprayer had more than double the deposit density on target WSCs among distal trees than the variable-rate sprayer; however, within proximal trees, there was no difference between the two sprayer types. In 2017, when the trees were larger, within both the distal and proximal trees, the conventional sprayer had greater deposit density on target WSCs than the variable-rate sprayer. In 2016, coverage on target WSCs was nearly 7-fold greater with the conventional treatment than with the variable-rate treatment. In 2017, when trees were larger, there was greater coverage on target WSCs in proximal trees (3.8%) compared with those in distal trees (1.0%) regardless of the sprayer type. This variable-rate spray technology provided acceptable control of powdery mildew severity on individual branches and whole trees and maintained the incidence of powdery mildew to levels comparable to that occurring among trees sprayed with a traditional air-blast sprayer. Therefore, the variable-rate spray technology has the potential to effectively control disease, dramatically reduce the pesticide footprint, and preserve natural resources such as ground and surface water, soil, and beneficial insects found within and around nurseries.

[Figure: see text] This article is a response to three others written in this journal on the topic of Dietrich Bonhoeffer’s interpretation of the Psalms. The basic questions pursued here are, What is the origin of Dietrich Bonhoeffer’s Christological interpretation of the Psalms and does it have a defensible place for Psalms study and use today? The article interacts with the comments and proposals from each author, presenting context from Bonhoeffer’s life for the authors’ analysis and conclusions. The aim is not to defend Bonhoeffer’s interpretation of the Psalms as much as to shed light on the development and shape of his interpretation, which is demonstrated in the writing of Prayerbook of the Bible in 1940. Through this analysis, this article aims to promote greater understanding of Bonhoeffer’s exegetical and theological development in order to grasp his own aims more clearly in an attempt to appropriate his interpretive insights and conclusions for today.

Proposed: Prayer is compulsory to worship for Muslims around the world. Prayer is a mandatory commandment from Allah SWT. However, the companions and the Madzhab of Islam have a different opinion but remain Saheeh as long as it does not stray away from the teachings of the Prophet and Al-Quran. This prayer movement consists of the prayer movement of the Madzhab, Imam Shafi'i, Imam Hanafi, Imam Hambali, and Imam Maliki. The Marker used 9 pieces with pictures of each movement. One marker has several shapes of the movements that are several object targets are listed in it. Methods: The Brute Force algorithm used is to match the String value. The Brute Force algorithm can recognize well any String value that is matched to the marker and data from the database. This algorithm is applied to Augmented Reality technology. This app is built using Augmented Reality technology that combines real-world and virtual worlds. Results: This technology is well recognized applied from the Brute Force algorithm, which can validate the match result String value between the database and marker. Novelty: This technology uses the camera to find suitable markers in order to display 3D objects if the marker and the database match. So that this built system can facilitate many circles in learning the prayer movements based on the prayer movement version of islamic high priest.

Since 2011, the Florida Keys Mosquito Control District (FKMCD) has used the WALS® application strategy with VectoBac® WDG containing Bacillus thuringiensis israelensis via helicopter in Key West for the control of Aedes aegypti larval populations. In 2018, FKMCD conducted a study to determine the effectiveness of using a trailer-mounted A1 Super Duty Mist Sprayer® (A1 Mist Sprayers) with a Micronair® AU5000 (Micron Group) atomizer to apply VectoBac WDG by ground at the rate of 0.5 lb/acre (0.56 kg/ha). Bioassay cups were placed in a residential area encompassing open, moderate, and heavy cover scenarios between 0 and 300 ft (0–91.44 m) perpendicular to the spray line. An application rate of 0.5 lbs/acre (0.56 kg/ha) was used. Bioassay cups were collected after application and returned to the laboratory where 100 ml of distilled water and 10 F1 generation Ae. aegypti larvae were added. Laval mortality was monitored at 2, 4, and 24 h. Three separate runs were completed during the summer of 2018. Average larval mortality at 24 h was >90%. The field trial demonstrated sufficient efficacy to introduce this method of larviciding into operational use.

Purpose To investigate in multiple sclerosis (MS) patients, the relationship between pain and religiosity and to determine whether distinct dimensions of religiosity were associated with quality of life. Methods MS patients during clinical follow-up filled out the visual analogue scale for pain (VAS), the Mc Gill questionnaire (McGQ), the 36-Item Short Form Health Survey (SF-36), and the religious attitude scale (RAS), and expanded disability status scale (EDSS) was assessed. Results Ninety-two MS patients were enrolled, only two declined. There was a negative correlation between religious practice and faith and some domains of the SF-36 and a positive correlation between sensory, affective, and evaluative aspects of pain (at McGQ) and religious practices, and between evaluative aspects of pain (at McGQ) and faith. EDSS was significantly higher in practitioner believers compared to not practitioners. Conclusions More disabled MS patients, with worse quality of life, also due to physical pain, find a source of comfort in faith and religious practices. Pain is not relieved by prayer; therefore, we may guess that in MS the poor beneficial effect of religiosity and practice on pain perception may be linked to a structural/functional damage of neural circuits involved in reducing pain during prayer.

Spirituality and religiousness are important factors for adolescents wellbeing. Little is known about the mechanisms underlying the positive relationship between spirituality as well as religiousness and subjective wellbeing. This study aimed to verify, whether, in a sample of Chilean students, religiousness is indirectly related to hope through spiritual experiences, and whether spiritual experiences are indirectly related to subjective wellbeing via hope. The sample consisted of 177 Chilean students and the following measures were applied: the Daily Spiritual Experiences Scale, the Herth Hope Index, the Satisfaction With Life Scale, the Positive and Negative Affect Schedule, and one item measuring the frequencies of prayer and Mass attendance. According to obtained results religiousness was indirectly, positively related to hope through spiritual experiences. In turn spiritual experiences were indirectly, positively related to subjective wellbeing through hope. Conducted research confirmed the beneficial role of religious practices, spiritual experiences, and hope for Chilean students' subjective wellbeing and the presence of mechanisms underlying the relationships between religiousness as well as spirituality and subjective wellbeing.

Objective: Greek affiliation is associated with increased problem drinking in college, while religiosity typically offers protective benefits. The current study examined the interaction between Greek status and religiosity-both public (e.g., religious attendance) and private (e.g., prayer frequency)-on problem drinking. Participants and Methods: Undergraduates (N = 477) completed an online survey battery in late spring 2019, at the end of their freshman year. Results: Analyses focused on prayer frequency were not significant; however, the two-way interaction between Greek affiliation and religious attendance was significant. There was no difference in problem drinking across Greek and non-Greek students when religious attendance was low. As frequency of religious attendance increased, Greek students engaged in increased problem drinking compared to non-Greek students. Conclusions: Greek involvement may undermine the protective authority of religious practices on problem drinking, in part through moral licensing, whereby morally sound behaviors (i.e., religious attendance) may justify past or future problem drinking.

Fear of crime is not only a reflection of the prevalence of crime and victimization but also varies by individual and social characteristics such as gender and social integration. Religion is another attribute that influences worldviews and structures social interactions, and thus may affect fear of crime. Given the importance of religion in American life and the micro and macro costs associated with fear of crime, we examine the associations between various aspects of religion (i.e. religious tradition, service attendance, prayer, biblical literalism, born-again identity, and changes in religious affiliation) and Americans’ fear of crime. We use nationally representative survey data collected between 2004 and 2018 and binary logistic regression models with relevant controls. Partial models each with a single measure of religion and control variables show that service attendance, prayer, biblical literalism, born-again identity, and transitioning from no religious affiliation to having a religious affiliation are all positively associated with fear of crime while mainline Protestant affiliation is negatively associated with fear of crime. In full models that include all the religion variables, however, born-again identification is the only religion measure with a robust association with fear of crime, though this association appears to decline in magnitude over time. Changes in religious affiliation and prayer have more moderate, positive associations with fear of crime in the full models. Religion appears to influence fear of crime through worldviews and both static and dynamic identities, particularly the born-again Christian identity. With the born-again label becoming more prevalent, and the nation becoming more polarized, fear of crime may remain high, regardless of the level of crime and victimization; and heightened fear of crime can have negative consequences for individuals and communities, such as the potential negative repercussions for born-again Christians’ mental health.

This paper provides an ethnographic reading of how Congolese women, in particular aslyum seekers with temporary permits, navigate Cape Town's informal urban economy. We argue that the intersections of temporary permit status and gender, as well as the particularities of diaspora flows and settlements, compound the precarity of everyday life. We engage with how precarity shapes and is shaped by what we define as “working practices.” These practices include the everyday livelihood tactics sustained on shoestring budgets and transnational networks. We also show how, in moments of compounded crises – including the COVID-19 pandemic – marginal gains and transnational networks are rendered more fragile. In these traumatic moments, working practices extend to include the practices of hope and reliance on prayer as social ways of contending with exacerbated precarity.

The vast project to reconstruct a history and geography of the spread of the Dalāʾil al-Khayrāt necessarily involves looking into the beginnings of the prayerbook’s manuscript transmission. Composed in Morocco before 869/1465, the prayerbook was already known in the Eastern Maghreb from the mid-11th/17th century. It then reached Turkey and the rest of the Mashriq. After that it found its way to Central, South and Southeast Asia. Returning to the core of the book’s diffusion, this article questions the existence of an autograph copy of Dalāʾil al-Khayrāt. How was the manuscript tradition of one of the most copied religious books in pre-modern times established? This article also poses essential questions about the work of the actors (copyists, illuminators) responsible for the diffusion of the book in its early days.

At the end of the prayer with which he begins Works of Love (1847), Søren Kierkegaard notes that while ‘works of love’ might normally be viewed as a subset of worthwhile human endeavours or ‘works’, from heaven's perspective no work can be pleasing unless it is a work of love. From this arises the question—which Kierkegaard himself moves swiftly to address—of what distinguishes a work of ‘love’ from other, non-loving works? In this article, and with particular reference to Jacob Boehme (1575–1624), I highlight how Kierkegaard's answer to this question draws upon the theological tradition that Bernard McGinn has called ‘the mysticism of the ground’.

Penelitian ini bertujuan untuk menggambarkan kepemimpinan demokratis KH. Bahaudin dalam mengembangkan pemahaman shalat berjamaah majelis taklim Pondok Pesantren Ar-Rahmah Sleman Yogyakarta . Metode penelitian ini menggunakan kualitatif deskriptif dengan Teknik pengumpulan data berupa wawancara dan observasi. Observasi digunakan untuk mengetahui keberadaan majelis taklim, sedangkan wawancara dilakukan dengan 20 orang informan yang berasal dari pengurus yayasan, anggota majelis taklim dan jamaah. Hasil penelitian ini menunjukkan kepemimpinan demokratis KH. Bahaudin memiliki pengaruh yang sangat baik terhadap pengembangan pemahaman shalat berjamaah majelis taklim Pondok Pesantren Ar-Rahmah dengan indikator-indikator yang meliputi : Pemimpin mengedepankan kepentingan jamaah dengan tetap membedakan antara yang benar dan salah, memberikan motivasi dengan jamaah, keakraban pimpinan kepada anggota tanpa adanya jarak ibarat saudara sendiri dengan berdiskusi, menjalin komunikasi yang baik antar arah secara baik dan ramah, menghargai pengetahuan atau pemahaman jamaah, pemimpin selalu menerima dan menampung semua masukan dan kritikan yang disampaikan jamaah pengajian baik dalam pengajian maupun diluar pengajian, dan bimbingan dan pengarahan kepada jamaah pentingnya shalat berjamaah. Kata Kunci : Kepemimpinan Demokratis, Kyai, Pengembangan Pemahaman Shalat Berjamaah. Abstract This study aims to describe the democratic leadership of KH. Bahaudin in developing an understanding of congregational prayer majelis taklim Islamic Boarding School Ar-Rahmah Sleman Yogyakarta. This research method uses descriptive qualitative with data collection techniques in the form of interviews and observations. Observations were used to determine the existence of the majelis taklim, while interviews were conducted with 20 informants from the foundation management, members of the majelis taklim and congregations. The results of this study indicate that the democratic leadership of KH. Bahaudin has a very good influence on the development of understanding the congregational prayer of the Ar-Rahmah Islamic Boarding School with indicators that include: The leader prioritizes the interests of the congregation while still distinguishing between right and wrong, providing motivation with the congregation, the leadership's intimacy with members without any distance like brothers themselves by discussing, establishing good communication between directions in a good and friendly manner, respecting the knowledge or understanding of the congregation, the leader always accepts and accommodates all input and criticism submitted by the recitation congregation both in the recitation and outside the recitation, and guidance and direction to the congregation the importance of praying in congregation. Keywords: Democratic Leadership, Kyai, Development of Congregational Prayer Understanding.

Heidi Campbell has identified three methods that were generally used by congregations in their response to how to engage in worship digitally due to the lockdown resulting from the COVID-19 pandemic. In this article, the three models – transfer, translation, and transformation – are applied to the World Council of Churches and how it adapted its ecumenical prayer in March 2020. The paper highlights how digital worship has contributed to the renewal of prayer, which is at the very heart of the ecumenical movement.

In the early custom of Ashkenaz, on the Shabbat preceding the beginning of the month, the coming of the new month (Rosh Ḥodesh) would be announced after the reading from the Torah and before the Torah scroll was returned to the synagogue's Holy Ark. The ritual included reciting the paragraph beginning with the words mi she-‘asah nissim (may He who performed miracles) and continuing with an announcement of the timing of Rosh Ḥodesh. In the second half of the eighteenth century, an addition to the liturgy appeared before the Mi She-‘asah Nissim section: a passage beginning yehi raẓon (may it be Your will) that the Babylonian Talmud relates was recited daily by the sage Rav following the Amidah prayer. This article suggests some reasons for the addition of the passage, traces the spread of the practice of its recitation among Ashkenazic communities, and concludes with an examination and explanation of two apparently erroneous additions to the Yehi Raẓon formula.

This article takes up the blurred distinction between performative and constative utterances in an effort to develop a quotidian and idiomatic conception of prayer as perjurious testimony. Focusing on a passage in the recently published Le parjure et le pardon seminars, I argue that a quotidian and idiomatic conception of prayer is one whose function interminably oscillates between constative and performative, rendering the distinction between these two uses of language indiscernible. This oscillation plays not to prayer's detriment, but instead serves as the animating force behind prayer and the impossible ethical desire prayer expresses. The impossibility of a prayer whose desire is rendered perjurious by the state of affairs from which it emerges opens onto a number of political, ethical, and theological concerns that the second half of the paper addresses. By reading Simone Weil's reflections on the ‘Our Father’ in light of Derrida's considerations above, I argue that prayer's impossibility is a condition of possibility for its ability to produce real effects in the world it betrays.

slam is very concerned about education and its implementation which is based on the Qur'an and al-Hadith. So one of the words of God that contains educational teachings and contains educational values is the letter Alkautsar verses 1-3 (Tala'ah Tafsir Al Qurthubi). The purpose of this study is to find out the educational values of Islam contained in Surah Al-Kautsar verses 1-3 according to the interpretation of Jami' li Ahkami of the Qur'an by Al-qurthubi and to find out its implications in everyday life. The method used is library or library research with primary data sources namely Jami' Li Ahkami Al-qur'an and secondary data such as books, journals, articles and so on and then collected, processed then analyzed and concluded descriptively. So the conclusion obtained is that in the first paragraph there is an educative value of gratitude, namely acknowledging it with the heart, then saying it verbally and implementing/implementing it with the limbs. While the educational value in the second verse is spiritual value which is manifested in prayer worship (Hablun minAllah) and social value which is manifested in qurban worship (Hablun minannas). While the educational value in the third verse is the value of fighting spirit which is reflected in the good deeds of ma'ruf nahi mungkar and the value of toughness that is accompanied by responsibility, all of which are illustrated by that everyone will definitely get a reward according to their deeds.

Classical Christology provides reason to reject the principle of alternative possibilities [PAP]. The Gethsemane prayer highlights an instance in which Jesus Christ performs a voluntary and morally significant action which he could not have done otherwise, namely, Christ’s submission to God’s will. Two classical Christological doctrines undermine PAP: (1) impeccability, and (2) volitional non-contrariety. Classical Christology teaches that Christ could not sin, and that Christ’s human will could not be contrary to his divine will. Yet, classical Christology also teaches that Christ’s death is voluntary and morally praiseworthy. First, I present the relevant elements of classical Christology: dyothelitism, impeccability, and volitional non-contrariety. Second, I define and disambiguate varieties of PAP. Third, I show that Christ’s prayer in Gethsemane disproves PAP. I respond to several objections along the way. Finally, I reflect on the implications of denying PAP.

When applying pesticides, fertilizers, and other chemicals, the applicator should know the amount of chemical applied to the treated area. Calibration is a method an applicator can use to measure and set the application rate. If sprayers are not properly calibrated, it can result in over or under application of chemicals, causing damage, reduced pest control, and potential safety concerns. Making the effort to properly mix chemicals and calibrate sprayers can save money and increase treatment effectiveness. This fact sheet provides simple guidelines for calibrating backpack and canister sprayers.

Calibrating spray equipment is an important first step when applying pesticides, fertilizers, and other chemicals. If nozzles are not properly calibrated, it can result in over or under application of chemicals, causing crop damage, reduced pest control, and potential safety concerns. Making the effort to properly mix chemicals and calibrate sprayers can save money and headaches in the long run. This fact sheet provides simple guidelines for calibrating boom sprayers.