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This chapter provides an extended treatment of how giving and receiving food is perhaps the primal obligation-creating and -discharging of social actions. The chapter deals with what it means to be host and guest, two sides of the same Indo-European verbal root, yielding also opposites like hospitality and hostility. The chapter also deals with adoption, grafting a person into one’s kin group as an heir by means of rituals where drinking and eating figure as the sine qua non of offializing the new relation. One ceremony is of Salian Frankish origin, another one old Norwegian. The chapter ties these in with baptism and circumcision and covenant formation by means of mixing blood, or cutting flesh, human and animal. This leads to a discussion of the dismemberment of the Levite’s concubine in Judges 19. After she had been gang-raped to death her husband cuts her into twelve parts which are sent out to summon the nation and oblige them to take revenge on the tribe of Benjamin, the tribe of the inhospitable rapists. The argument is that Jesus is referring directly to Judges 19 when he divides his body into twelve parts just as the Levite did his concubine, the ceremony obliges one to carry out his mission, in effect, to take revenge.

We present terahertz frequency-modulated continuous-wave (FMCW) measurements of Leonardo da Vinci's “The Last Supper” to investigate the sub-surface structure of the mural painting. We performed non-destructive and contact-free measurements to visualize the preparation layers below the visible painting and possible damages in these layers. In addition, other materials and objects of cultural heritage were investigated in terahertz FMCW reflection and transmission measurements. We demonstrate the potential of terahertz technologies for the investigation of highly sensitive artwork and other objects of cultural heritage.

статья показывает, что развитие товарных отношений в образовании имеет негативные последствия, которые пытаются редуцировать с помощью обращения к идеям «немецкой модели» университета. Необходимо от «идеалистических» форм противодействия социально-экономическому тренду перейти к борьбе за «нормализованные» трудовые отношения. the article shows that the development of commodity relations in education has negative consequences, which some people are trying to reduce by resorting to the ideas of the «German model» of University. It is necessary to move from the «idealistic» forms of counteracting the socio-economic trend to the struggle for «normalized» labor relations.

This chapter focuses on the anaconda’s diet and the role it plays in the snake’s biology. Clearly, food intake is a critical aspect of any animal’s ecology for it determines how the animal obtains energy needed for survival and reproduction. Anacondas, with their strong build, are not fast enough to pursue prey on land. Although fast swimmers, an open mouth moving forward is not very hydrodynamic for catching fishes, which are often quite fast. However, anacondas can launch an extraordinarily fast attack on a prey out of the water when needed. In fact, the predatory strike of an anaconda can be so fast that it beats the eye. The anaconda’s preferred strategy is to wait in a place under the vegetation, with which they blend wonderfully, and wait for the right prey to come within range. This way, anacondas avoid being detected moving around looking for prey and save in locomotion energy. As reptiles, anacondas have a slow metabolism, which means they consume very little energy for metabolic maintenance. The chapter then looks at how anacondas kill their prey.

This chapter defines the term ‘food habits’ and describe aspects of Australian and New Zealand food habits. It describes the immigration patterns in both Australia and New Zealand. The chapter outlines the characteristics of key culinary influences in Australia and New Zealand and their respective culinary practices. It describes food restrictions and food-related rituals associated with religious beliefs. The Japanese tend to consume simple meals at breakfast and lunch followed by a more substantial evening meal. Thai cuisine has influenced Australian cuisine partly through Australian travellers bringing home a desire for Thai food. Turkish migrants first came to Australia in significant numbers following the assisted passage agreement in 1967. Refugees from the Vietnam War reached Australia and New Zealand, many by boat, towards the end of the war, and this formed the greatest increase seen in the number of Vietnamese people settling in both countries.

The Holy Communion originated in the Last Supper of Jesus Christ, nearly 2,000 years ago. According to the Bible, the night before his crucifixion, Jesus Christ shared with his 12 apostles a meal of bread and wine. During the meal, Christ instructed his disciplines to eat and drink in his memory, saying that bread is his body and wine is his blood. Today, faithful people worldwide share the consecrated bread and wine retracted from a chalice with a Holy Communion spoon. The novel coronavirus that emerged in December 2019 recorded a rapid exponential spread across space and time. The ongoing pandemic of coronavirus disease has affected people from all cultures and religions. In Greece, the pandemic concurred with the Easter celebration. Measures of social distancing have been implemented. Among others, churches have closed their doors to the public in order to avoid religious mass gatherings. The issue of the novel coronavirus transmission by partaking Holy Communion has received much criticism. In this review, we aimed to retrieve articles that summarize the current knowledge on the selected topic. In order to offer a balanced analysis of the subject, we have also assessed the theological framework of the Holy mystery.

Exhibition Review: Last Supper in Pompeii - too much death not enough food

Evening meal types and family meal characteristics among adolescents may vary by demographic characteristics and weight status and can negatively impact dietary intake. We used cross-sectional Family, Life, Activity, Sun, Health, and Eating Study data from parent and adolescent dyads (12&ndash, 17 years) to examine associations of adolescent evening meal types and family meal characteristics with adolescent and family demographic characteristics, weight status, and dietary intake. Multiple logistic regression models were used to evaluate associations of evening meal types and family meal characteristics with daily intake frequency of foods of interest, adolescent demographic characteristics, SES indicators, and weight status. All evening meal types that were not cooked from scratch showed associations with higher daily intake frequencies of less healthy food groups (fast food, convenience foods, sugar-sweetened beverages). Fast food eaten at home and heat-and-serve/box evening meals were associated with lower daily intake frequency of fruits and vegetables. Weight status, race/ethnicity, and age accounted for differences in associations with agreement regarding family meal characteristics. Agreement with often watching TV while eating, often eating alone and the importance of eating together were associated with daily intake frequency of some food groups. Evening meal types focused on convenience and negative family meal characteristics may adversely influence dietary intake among adolescents.

Paracelsus was not only a reformer of medicine with a preference for medical alchemy, but also emerged as a radical church reformer. However, he only rarely used the imagery of alchemy as a parable for theological salvation. Fire as the driving force for every alchemical process was also suitable as an image for the purification of souls. A central idea of alchemy, to transfer a substance from its still impure original state into the purified final state, was very much in line with Paracelsus's doctrine of the Last Supper, according to which the mortal human who had descended from Adam is to be brought to a new birth through baptism with the Holy Spirit. As an alchemist, Paracelsus was keenly interested in the transfiguration of Christ, which he first explained alchemically, but later magically, probably according to the model of Giovanni Pico della Mirandola.

During a cold March winter in 1997, around supper time, an old farmhouse in the village of Saint-Casimir, Quebec, suddenly caught fire. By 6 pm the house was engulfed in flames. Responding to a call from a next-door neighbour, the firefighters arrived promptly on the scene. An hour later, the flames had subsided, and the firemen were able to enter the smouldering house. The coroner’s report tells that at 7:35 pm they discovered the charred remains of two men and two women on the second floor (Naud 1997: 4–5).

Leonardo da Vinci is traditionally considered as one of the most notable guests in Milan, of all times. The opportunity to consider this important protagonist of the Renaissance, artist and scientist at the same time, leads us to analyze more closely the period he spent in Milan at the Sforza Court. Particularly we refer to the works carried out by him in this context: he worked as painter and engineer of the Duke Ludovico il Moro. He realized in Milan some of his important paintings: the most famous work is certainly the Last Supper, the large fresco in the Refectory of Santa Maria delle Grazie. He planned also new fortifications for the Sforza Castles and, as hydraulic engineer, he increased and improved the net of canals, called Navigli, crucial for the transport of commodities and goods through Lombardy and neighbouring regions. In the first Milanese period Leonardo met Luca Pacioli, one of the most important mathematicians of that time. Their friendship increased his interest in mathematics and led him to produce many papers, rich of geometrical figures like lunulae and polyhedra. The Codex Atlanticus, preserved in the Veneranda Biblioteca Ambrosiana in Milan, is also a large collection of examples of the mathematical and physical studies of Leonardo. The sheets of the Codex, separated in the last restoration, appear periodically in exhibitions. In this chapter we will present some peculiar results related to lunulae, drawn by Leonardo for a treatise never completed, called De Ludo Geometrico.

This work investigates the possibility of implementing a nature-based solution (NBS) based on the photosynthetic process of Laurus nobilis L. (common laurel), for reducing peak CO2 concentrations in an air-tight museum environment, namely the Refectory of the Santa Maria delle Grazie Church (Milan, Italy), home of Leonardo da Vinci&rsquo, s painting &ldquo, Last Supper&rdquo, The phytoremediation potential of laurel plants was evaluated at CO2 &cong, 1000 ppm under controlled environmental conditions. Furthermore, light-saturated net assimilation (Pnmax) was measured at two CO2 concentrations (380 and 1000 ppm) during the growing season. Steady-state gas exchanges were not affected by elevated CO2 in the short-term, while Pnmax was significantly increased, also showing higher values in spring and autumn, and a reduction during summer. Our estimated CO2 removal rates indicate that, in order to control visitors&rsquo, respiratory CO2 emissions in view of an increase in visitor numbers in the Refectory, a possible NBS in the form of an external greenhouse, connected to the HVAC system of the museum, should allocate from 58 to 112 young laurel plants, depending on their seasonal phytoremediation capacity. These results, although preliminary, allow to hypothesize the possibility of controlling CO2 indoors through a combination of traditional air-cleaning systems and a properly designed NBS, thus increasing the sustainability of air-tight museum environments.

An important medium of the early Reformation movement, the pamphlet literature shows how the Lutheran creed was assimilated into the theology of the time. Luther's Doctrine of Justification, using as it does popular speech, provides fundamental insight into reformatory thought for authors of different origins. In the Reformation Pamphlets during the years around the Diet of Worms 1521/22 faithfulness of the Gospel and belief in Christ are the focal points by assimilating Luther's Justification Doctrine. Altogether there are three contrasts blowing up the system of scholasticism and late-medieval church, which are concerning the interpretation of the Lord's Supper, the notion of Christ and the understanding of merit and grace. These contrasts grew to mainstreams within the reception of Lutheran thoughts and finally obtained historical significance by setting a epoch-cut. In the dawning Reformation therefore the theological factor was authoritative.

I propose that the Fourth Gospel presents the Holy Spirit as a divine person, not an impersonal force, alongside of God the Father and Jesus himself. For John, the Spirit is ontologically equal but functionally subordinate to both God the Father and Jesus. This claim is made evident in Jesus’ discourse at the Last Supper. Hence John furnishes what may be styled a proto-Trinitarianism. These suppositions have the potential to prompt Johannine scholars into new explorations of the Fourth Gospel’s pneumatology and role in shaping proto-orthodoxy.

This chapter proposes that the Fourth Gospel was written by an early church leader named John, different from the Apostle John. This John, who later became an elder in the church at Ephesus (and is hence known as John the Elder), was likely a Sadducean priest in the Jerusalem Temple and an eyewitness to those events in Jesus’ ministry that occurred during Jesus’ festival visits to Jerusalem. He may well have owned the house where the Last Supper was eaten. The Gospel of John was written between 85 ce and 90 ce. I conclude by explaining how these hypotheses may stimulate future research into the relationships between the Fourth Gospel and eyewitness testimony and between the Fourth Gospel and the Temple establishment.

The article discusses the issue of alleged or real disagreements between John and the Synoptics regarding the dating of the Last Supper. After showing the elements of the Gospel narratives that portray the Last Supper as a paschal supper, the author outlines eight hypotheses regarding the dating of the Last Supper. Two of them seem to be the most convincing within the current state of research: the Jesus Passover hypothesis (a final Passover unique to Jesus and his followers) and the philological hypothesis.

This paper attempts to understand the abuses of the Lord’s Supper in the Corinthian church (1 Cor 11:17–34) from the perspective of ritual theory. Analyzing the abuses of the Lord’s Supper by using the types of ritual infelicity as described by Ronald L. Grimes, I argue that the practice of the Lord’s Supper by the Corinthians was a socio-religious ritual failure caused by its participants’ inappropriate manners. These inappropriate manners in the ritual performance were both social and religious, namely the stratification of social status and the defilement of the sacred meal, both of which are the results of the imitation of pagan meal practices.

This paper examines the celebration of The Last Supper in three Lutheran worship services based on the methodology of multimodal interaction analysis. The corresponding videos were recorded in Sarepta (Russia), Rimbach and Zotzenbach (both Germany). After the review of relevant research, the analytical interest in the Last Supper as a collective positional task has been explained. Three-case analyses reconstruct the architecture-forinteraction requirements for the collective movement of the community towards the altar. This movement, the positioning of the community to receive The Last Supper (wine and bread) and the return to the church benches are spatially related subtasks that need to be dealt with in the situation. The community’s movement is organised in obviously different ways in the three worship services. The reconstruction of these differences allows the formulation of three divergent models primarily regarding the following two aspects: on the one hand, the extent and form of socialisation (as a symbolic re-enactment of The Last Supper of Jesus Christ and his disciples on Maundy Thursday) and, on the other hand, the way in which the participants consume wine and bread. A model of socialisation with collective care (Sarepta), a model of partial socialisation with partial collective care (Zotzenbach) and an individualisation model with individual care (Rimbach) could be identified. In addition to the opportunities that the architecture provides for the performance of The Last Supper, the number of participants in particular was a key factor influencing the structure. Once a certain number is reached, there is an economic constraint which has a negative effect on the quality of socialisation. The idea of conceptualising the Last Supper as a coordination and positioning task originates from Reinhold Schmitt. He has also developed the multimodal interaction-analytical methodology, which provides the basis for this research. Furthermore, he created and transcribed the video recordings in Rimbach and Zotzenbach. Anna Petrova recorded and transcribed the church services in Sarepta. The methodical and theoretical conception of the article comes from both authors. The analyses of the selected case studies have also been conducted in collaboration.

This essay argues that Calvin’s Christology in its essence is defined by his Pneumatology. To that end it explores the concept of caro vivifica in Calvin’s eucharistic doctrine. Because of his participation in the life of the Eternal word the caro Christi has become life-giving, a reality in which Christians share when they receive his bodyand blood in the Holy Supper. In both cases the Holy Spirit is the agent of mediation. The concept of caro vivifica clarifies Calvin’s Christology because he understands the Word Incarnate to be a channel of life. Thus, in relationship to the Supper we may speak of a Spirit Christology as a complement to a Logos Christology.

When on Christmas Eve 1974 the artists' group Asco shared a meal in the style of the Dia de los Muertos, what was disturbing was not only the apparently mistaken interpretation of the Christian cal...

This article focuses on the remarks of Conrad Badius – in the preface to his publication of Plusieurs sermons of Calvin's – about the ‘vehemence’ of sermons relating to the Lord's Supper. By compar...

Research on the role of oral tradition (orality) in the process of Gospel and Pauline letters composition provides a basis for the synchronic reading of the traditions on the Last Supper (Matt 26:26-29; Mark 14:22-24; Luke 22:14-14-20; 1 Cor 11:23-26). The author, taking into consideration the data contained in the mentioned textual traditions, seeks an answer to the question of what Jesus recommended to his disciples in the Cenacle by saying: “Do this in remembrance of me” (Luke 22:19; 1 Cor 11:24). The author enters into a polemic with the latest theories according to which Jesus intended to celebrate the Last Supper as a “covenant sacrifice”, precisely speaking a “feast of covenant”. Through the analysis of the formulas pronounced over bread and wine, which take into consideration the texts on the suffering and death of Jahwe’s Servant (Isa 53), the author seeks to demonstrate that Jesus applied to his death the sense of the sacrifice of expiation which also establishes the New Covenant. To interpret the formulas only in light of “covenant sacrifice/feast” means to radically diminish the meaning of the prophetic words and gestures of Jesus from the Last Supper.

Objective. Dietary habits influence different aspects of health, such as: subjective health assessment, life habits (such as physical activities), functional status, as well as the health care, where inadequate diet represents a significant risk factor for the formation of numerous, various health disorders. It is estimated that around 31% of children in the world under 5 is malnourished, while mortality caused by illness, hunger or malnutrition makes even 50% overall mortality in children. The basic aims of this research are to examine the dieting characteristics of pupils and students and the differences in these two groups' diet compared to their defined demographic and socio-economical features. Methods. A cross-section study has been done on the sample of 480 pupils and students in Nis. The research in the field was performed between 20th November and 2nd December in 2014 (special days for certain groups of subjects). As previously mentioned, a statistical package computing program Statistical Package for Social Sciences (SPSS for Windows rel. 13.0) was used. Results. The analysis shows that men have breakfast more rarely than women. The results are similar in answers to the question if they never have breakfast. Unlike the previous results, men have lunch more often than women and the answers to the question if they have an afternoon snack are similar. The difference is more apparent when it comes to afternoon snacks, men have lunch more often which is the same for the habit of having dinner or supper. An especially interesting question was the one whether subjects think about their health when they choose what to eat. The most frequent answer was that they consider it sometimes, a little less than a half or 45.2%, every third respondent, 29.0%, consider it often, and only every sixth does it always (16.3%). Conclusion. The most subjects sometimes thought about their health when they choose what to eat. Cilj. Navike u ishrani utiču na više različitih aspekata zdravlja, između ostalih na subjektivnu ocenu zdravlja, druge životne navike (kao što je fizička aktivnost), funkcionalni status, ali i korišćenje zdravstvene zaštite, a nepravilna ishrana predstavlja značajan faktor rizika za nastanak brojnih različitih poremećaja zdravlja. Procenjuje se da je oko 31% dece u svetu do 5 godina stare pothranjeno, dok smrtnost usled bolesti gladi i pothranjenosti učestvuje čak sa 50% ukupnog mortaliteta kod dece. Osnovni ciljevi istraživanja su da se ispitaju karakteristike ishrane učenika i studenata, kao i da se ispitaju razlike u ishrani učeničke i studentske omladine u odnosu na definisana demografska i socioekonomska obeležja ispitanika. Metode. Izvršena je studija preseka na uzorku od 480 učenika i studenata iz Niša. Terenski deo istraživanja sproveden je od 20. novembra do 02. decembra 2015. godine (posebni dani za određene grupe ispitanika). Korišćen je statistički paket-računarski program Statistical Package for Social Sciences (SPSS for WIndows rel. 13.0). Rezultati. Analiza pokazuje da muškarci ređe doručkuju u odnosu na osobe ženskog pola. Odgovori su jedino približni na pitanje da li nikada ne doručkuju za razliku od prethodnih rezultata muškarci redovnije ručavaju, a slični su odgovori u odnosu na to da li imaju poslepodnevnu užinu. U ostalim situacijama može se reći da devojke vode više računa o svom zdravlju. Posebno je bilo interesantno pitanje da li ispitanici pri izboru načina ishrane razmišljaju o svom zdravlju. Najučestalije izjašnjavanje bilo je da razmišljaju ponekad, nešto manje od polovine ili 45.2% često, svaki treći ispitanik ili 29.0%, a uvek, tek svaki šesti (16.3%). Zaključak. Većina ispitanika ponekad razmišlja o svom zdravlju kada bira šta da jede.

Details from the menu for a Christmas Eve supper described in the first novel of Lawrence Durrell's Avignon Quintet provide a unique opportunity to explore the author's depiction of Provence from a culinary perspective. Although the origins of this menu can be traced to medieval times, Durrell's inclusion of Chicken flamed in Cognac conflicts with the holiday supper's traditional meatless nature. Moreover, raïto, a fish dish with ties to Provençal nationalism during the nineteenth century, serves as an important clue in discovering Durrell's primary source used for the crafting of his menu—a work on Provence by an earlier and now largely forgotten American writer. In the course of exploring this menu, we gain new insights regarding the little-known culinary side of Durrell as well as his interpretation of Provence's spirit of place through its cuisine.

Objective To assess whether Seed to Supper Online, an online, self-paced, beginning vegetable gardening program designed for adults gardening on a budget, impacts participants’ motivation to consume more fruits and vegetables. Use of Theory or Research The Social Cognitive Theory guides the Seed to Supper Online program. Additionally, Seed to Supper Online was developed following the Quality Matters Standards. Target Audience Thirty-three adults who participated in Seed to Supper Online, a self-paced online course offered statewide in New Mexico. Program Description Using the Canvas course management system, Seed to Supper, traditionally a face-to-face program, was adapted and converted to an online self-paced program. The course consists of 7 modules that include lecture videos, hands on activities, quizzes, and self-reflection. Participants can optionally join a private Facebook group and bi-monthly live virtual Q&A sessions. Topics covered include planning, soil, planting, garden care, and harvesting. Evaluation Methods Participants completed an electronic pre and post intervention survey. The surveys collected information on participants’ gardening experience, learning goals, and motivations regarding fruit and vegetable consumption. Results The survey showed positive results, with 90% of participants reporting they had more motivation to eat more fruits and vegetables after completing the Seed to Supper Online course. Conclusion The findings from this test suggest participating in the Seed to Supper Online course increases participants’ motivation to eat fruits and vegetables, which may lead to increased fruit and vegetable consumption among adults.

This article takes as its case Raul Ortega Ayala's The Last Supper, a theatrically staged “re-enactment” of the iconic Passover seder. In each iteration, Ortega Ayala cooks and serves a menu, deriv...

The aim of the article is to show how the Hussites referred the apostolic pattern to themselves. One of the fields where such an attitude may be observed is the liturgy of the hussite radicals described by Vavřinec z Březove – which at least intended to replicate the Last Supper, and the general conviction about the necessity of communion under both kinds to salvation. Another field is the repeated and fierce discussion over the role of Judas Iscariot and the meaning of being the true apostle. The will to be the new apostles among Christians seduced by evil was so strong among the reformers, that the new generations took over the idea and confronted it with their forerunners.

This essay examines the image of the Eucharist in the poetry of the Peruvian writer Cesar Vallejo (1892-1938). I argue that unlike his modernista forebears, Vallejo regularly employs the Eucharist not as an image of the ecstasy of sexual union, but instead as an image of guilt, melancholy, frustration, and loss. In one sense, such images can be read as deliberately blasphemous distortions of the Christian picture of the Eucharist Vallejo imbibed as a child. My central thesis, however, will be that the same images can also be read, perhaps in part against Vallejo's own intentions, not as distortions of the Eucharist but as offering insights into the nature of the sacrament itself. I develop this thesis in two parts. First, I argue that despite the centrality to eucharistic theology of the themes of communion, spiritual intimacy, and “real presence”—themes that made it an almost irresistible poetic symbol of sexual desire—the Eucharist itself is also and fundamentally a sacrament of absence, delay, and failure. Second, I suggest that by drawing, however implicitly, on these latent elements of eucharistic theology, Vallejo's poetry opens up a space to think about certain aspects of the sacrament which the modernistas’ erotic exuberance tended systematically to obscure.

Most Pentecostal churches define the Lord’s Supper as an ordinance, and they practice it mainly as a cognitive act of remembrance. This article argues that this ordinance/memorialist position is inconsistent with Pentecostal belief and practice in other areas and that a more sacramental understanding of the Lord’s Supper would provide an opportunity for an intensification and revival of other Pentecostals core beliefs, particularly in the areas of pneumatology, eschatology, and ecclesiology. Despite a problematic and inconsistent history with sacramental thought, this study shows that Pentecostals inherently hold a sacramental worldview in their most distinctive belief of glossolalia, which provides a launching point for all other sacramental discussions in Pentecostal theology. The conclusion emerges that a more sacramental understanding of the Lord’s Supper within Pentecostalism will provide a unique opportunity to promote, extend, and at times revive core Pentecostal beliefs and values and reinvigorate Spirit-centered worship in Pentecostal churches.

Although historical Jesus research has recently experienced a state of methodological flux following the ‘demise’ of authenticity and form critical methods, new studies are being published that forge new pathways. Jesus and the Last Supper by Brant Pitre is among the first major comprehensive studies in historical Jesus research to be published in the new era of research. The aim of this review article is to evaluate Jesus and the Last Supper in its capacity as a work of history. In particular, this article considers the future of historical Jesus research by discussing and evaluating Pitre’s methods and arguments in Jesus and the Last Supper in conversation with some of the foundational principles of historiography and the philosophy of history.

The reception in mid-twentieth-century China of the Italian Renaissance in general, and of Leonardo da Vinci in particular, is the subject of this article, focusing on two figures: Fu Lei and Liang Sicheng. After travels in Europe in the 1920s, Fu Lei returned to China and delivered a series of twenty lectures in 1934, which were well received at the time but were only published in 1985 as Twenty Lectures on World Masterpieces of Fine Art. The title is deceptive, as the lectures focused exclusively on European art. Addressing the paintings of Leonardo and Botticelli, Fu Lei sought to find equivalents in the Chinese language of the emotions ascribed to the viewer of Leonardo’s paintings, such as Mona Lisa and the Last Supper. Chen Liu notes a marked ekphrastic element in Fu Lei’s work, which sought for musical analogy and employed the manner of Chinese literary criticism called shi-hua to bring the reader closer to the spirit of the art work. Nearly twenty years later in 1952, Liang Sicheng publish...

Luther wrote That These Words of Christ … Still Stand Firm to teach people what they should believe about the Lord's Supper and to refute the arguments of his opponents. Luther saw the devil as responsible for the rejection of Christ's substantial presence in the bread and wine of the Lord's Supper. The disagreement concerning the eucharist rested on the opposing exegesis of key Scripture texts and had implications for Christology and the understanding of the relationship between theology, science, and human reason. Luther believed that his opponents taught a heretical position that endangered people's souls, and so their ideas could not be tolerated.

The many frescoes showing the Last Supper of Jesus and the Apostles painted in Florence in the Renaissance have already been studied at length by art historians. However they have never been analyzed and investigated from the point of view of the relationship between art and perspective science, and the relationship between the shape of the room that they decorate and the shape of the space that they depict. Perspective science was being mathematically codified and put into written words by Piero della Francesca in the very days in which Domenico Ghirlandaio painted two frescoes in the convents of San Marco and Ognissanti. We can thus consider Ghirlandaio’s paintings as being pioneering art works that mark a turning point in this artistic genre, and we will try to understand how and to what extent he mastered the trompe l’oeil effects that he produced.

Last Supper Cave, located in northwestern Nevada, was excavated in the 1960s and 1970s. It contained a rich record of human occupation spanning the Holocene, but many artifacts from the site, including a large basketry collection, remain unstudied. We report the results of our technological analysis and radiocarbon dating of 14 fiber sandals from Last Supper Cave, which include examples of Fort Rock, Multiple Warp, and Spiral Weft types found at other sites in the northwestern Great Basin. Radiocarbon dates on the sandals correspond well with previous dates from Last Supper Cave and suggest that it was visited episodically for over 10 millennia; however, when considered together with the growing list of dates from the site, the sandal dates suggest that Last Supper Cave saw a prolonged hiatus in occupation during the Middle Holocene—a pattern common at other sandal-bearing sites in the northwestern Great Basin.

The aim of this elaboration is to present the concept of sacrifice in Reformed Protestantism. It was a result of the dispute with the Roman Catholics, did not use the definition of sacrifice regarding the Eucharist and replaced it with the term „Abendmahl” (Lord’s Supper). Renouncement of the concept as such does not mean that the content of the concept of sacrifice has been dispensed with. The doctrine of sacrifice with regard to the Eucharist was developing in the midst of the Reformation within a severe dispute in which Calvin was acting againts Luther and Zwingli. The common characteristic of both reformers and representatives of the Catholic Church was focusing on the aspect of the true presence of the glorified Body and Blood of Jesus Christ in the form of sacrificial bread and wine.

The Prague Ludus de cena domini, the only independent German play of the Last Supper, parallels the scene in Bethany with the Last Supper. Perhaps it was performed at Wroclaw’s city church St Mary Magdalene. In its first part, the plot clearly follows the hymn Laus tibi Christe, which is a troparium of Mary Magdalene. The hymn also explains the connection between the two scenes: Mary’s healing signals Christ’s triumph over death and sin, and the transubstantiation of bread and wine embodies the triumph. Simon and Judas represent heresy and lack of faith. They cannot be saved by the blood and body of Christ, and the Christian convivium is prepared to fight comparable heretics.

The paper presents a reconstruction of the iconographic program of the 10th century. Georgian murals in the church of St. John the Baptist in Parkhali (Tao-Klardjeti, nowadays Eastern Turkey). The wall paintings have been white-washed for many decades. Before that, in summer of 1917, they were examined and photographed by the expedition headed by Nikolai Okunev (1885–1949). The photographs are now kept in the archive of the Institute of History of Material Culture in St. Petersburg, they are here published for the first time.The partially damaged wall paintings were mainly preserved in the apse. There was an image of Christ in Majesty in the conch. Then followed a row of apostles with the Virgin probably flanked by archangels in the middle, and another row of prophets. In the next two tiers there were some Gospel scenes. The authors identified Annunciation, Meeting of the Virgin with St. Elizabeth, Nativity, Presentation in the Temple, Baptism, Transfiguration,and the Raising of Lazarus, as well as some scenes from the Passion cycle: the Last Supper, Crucifixion,Deposition from the Cross. The images of the lowest tier so far remain unidentified. In the altar window there was a half-figure in a medallion representing the Holy Zion. It was flanked by two compositions, probably Moses receiving the Law and Melchisedec before the altar. It has been suggested by other scholars that the wall paintings in Parkhali were similar to those in a neighboring Otkhta Eklesia dating to the same period. The authors make more detailed comparisons between these two ensembles and discuss them in a wider historical and artistic context.