Search

Neste trabalho busca-se investigar de forma sintética a moeda sob o ponto de vista da Escola Austríaca de Economia. À luz do subjetivismo e do inividualismo metodológico, busca-se evidenciar os motivos pelos quais o tratamento que a escola de pensamento dominante dá ao tema pode ser inadequado e, talvez, muito mais danoso do que muitos poderiam prever, visto que as teorias respaldadas por tais preceitos teóricos fundam as bases das politicas econômicas modernas.

The SPLISS Pillar 1 - Light Study evaluates the inputs and outputs of 14 nations in the Tokyo 2020 Olympics. Estimating how much nations spend on elite sport is a measure of input. The amount of success achieved, typically medal-based measures, represent the output of the system. The results of the study provide useful contemporary insight into the funding for elite sport, the outputs achieved and the relationship between the two measures.

Pentecostals can be understood as contemporary Christian mystics, and doing so can aid one in both understanding and caring for them. The task of understanding them is facilitated by this category in that it allows one to inhabit a different mindset from what is typical in contemporary settings. Pentecostalism and charismatic movements work out of distinct, fundamental claims that together work as a kind of worldview, one that operates from a hyperawareness of God’s presence and a sensed empowerment of the mystic’s self. The task of caring for them should honor these claims all the while being open to the Spirit’s presence and work.

This article continues the engagement of Sarah Coakley’s God, Sexuality and the Self, here in reference to the themes of charisma and apophasis. As to the first, Coakley takes a nuanced approach to charismatic spirituality in the volume based on fieldwork done among particular churches in her hometown at the time. The fieldwork suggests to Coakley a source of both ‘embarrassment’ and ‘riches’. Pentecostalism has experienced both in its own history, an observation which raises a host of questions that in turn leads to the second theme, apophasis. On this point, Pentecostals would do well to integrate more explicitly apophatic dimensions into what Coakley considers the charismatic prayer logic of Romans 8.

This article serves as an introduction to a dialogue with Oliver Davies regarding his proposal for transformational theology. The dialogue identifies some of the implications of Davies’ proposals for Pentecostal theology. This first essay, which follows the larger contours of Davies’ line of argumentation, names a few important themes that can vitalize various features of Pentecostal work in the academy, including the place of cosmological commitments, the Pentecostal understandings of Christology, and the openness to ‘miracle’ as a bona fide theological category. Pentecostals can find in Davies a theological sensibility that legitimizes the primacy of first-order discourse among worshiping communities while simultaneously keeping an eye on the latest developments within the sciences.

Talk of the Spirit's work of sanctification often leads to a number of different conclusions, ones that often appear mutually exclusive. Under such conditions, their espousers often make cases for their views in overcompensatory ways by highlighting their approaches over and against other views that may be complementary in their own way. This article contends that behind this diversity are often competing claims within different domains of inquiry surrounding the Creator–creation interface. These commitments lurk in the background of these debates, and their exposure may help in the ongoing task of speaking of the Spirit's endeavoring in and among creatures.

Daniel Castelo presses the importance of communities for interpretation as he uses the Latina/o notion of en conjunto or “being with others” as critical to reading Scripture “in the Spirit,” so that a pneumatology of Scriptural interpretation is brought together with a contextual charismatic approach. Castelo draws on D. Lyle Dabney’s call for Pentecostals to develop a “theology of the Third Article” as he finds the kind of pneumatological hermeneutic to transcend certain problematic theological dichotomies commonly found in traditional Western Christian theology.

This rejoinder responds to the recent exchange begun by Andrew Gabriel concerning the viability of divine impassibility within Pentecostal circles. The article hopes to make clearer the guiding assumptions and ends that drove the original article in question, particularly in terms of how the witness and reception of Christian tradition and the explicit and ongoing recognition of the analogical constitution of God-talk can further serve the efforts of constructive Pentecostal theology, particularly as they relate to the doctrine of God and divine attribution.

This article surveys the popular analogy of thinking of Scripture as "incarnational," that it is both "human" and "divine," and shows how an alternative model, one framed in terms of the church's traditional marks of oneness, holiness, catholicity, and apostolicity, can be more theologically coherent in terms of Scripture's nature or ontology. Furthermore, we believe that a shift in analogies can render an approach to Scripture that is more attentive to Scripture's role as a means of grace employed by the triune God to bring about repair and healing among its faithful and God-seeking readers.

Abstract This article seeks to survey the movement of canonical theism as a way of introducing it to a Pentecostal readership for the purpose of establishing possible links that could be beneficial for both groups. In particular, the essay utilizes some of the claims of canonical theism to reconsider the place and function of initial-evidence thinking within Classical Pentecostalism. Additionally, the essay explores how the Pentecostal experience and understanding of God would substantiate further the underdeveloped claims to theism that the movement makes.

This article focuses on the possibilities of maintaining divine impassibility for the viability of Pentecostal theology. The author integrates both his own experience as a believer and his sensibilities as an academic to provide an alternative narration of divine affectivity from the popular one advocated by other Pentecostal thinkers. Given the particularities of Pentecostal worship and the implications of a current theological movement to retrieve this feature of the ancient church's testimony, the author suggests that divine impassibility can be a mechanism by which to cultivate both critical and wonder-filled sensibilities among Pentecostal scholars.

A key feature of Jürgen Moltmann's doctrine of God is his dismissal of divine impassibility as a heretical importation of Hellenistic metaphysics. This argument is a broader one assumed among many detractors of this theological tenet that is illegitimate given its rushed historical judgements. By dismissing the important features divine impassibility provided by past articulations, Moltmann offers a doctrine of God that in many ways repeats or avoids problems within the (im)passibility debates. Rather than dismissing divine impassibility from the onset, Moltmann would have benefited from a more careful appraisal of this axiom, one that would have chastened and enlivened his project within the ongoing conversation of God's relationship to suffering.

The fear of the Lord is a motif that makes its way into all major strands of the biblical canon, yet it is often overlooked for its theological value. As prominent as the notion is, it would appear that the fear of the Lord is not only a theme to consider when engaging the Bible theologically but one that would also serve as a paradigm for how theology should be done in the first place. In order to arrive at this juncture, this article problematizes any monolithic account of the fear of the Lord within the canon and offers a dialectical approach to God-talk in which cataphatic and apophatic moments are crucial to the possibilities and limits of theological reflection.

Em razão da complexidade da osteossíntese nas regiões de colo e cabeça femorais, aliado à dificuldade da boa redução e fixação da fratura, objetivou-se estudar comparativamente os efeitos das cargas com forças axiais nos conjuntos osso-parafuso convencional e osso-parafuso canulado. O parafuso canulado possui eficiente capacidade compressiva e por possuir uma cânula central é capaz de simplificar a técnica cirúrgica se comparado aos parafusos ósseos convencionais. Foram utilizados dois parafusos dispostos paralelamente, inseridos da porção lateral do fêmur, abaixo do trocânter maior, em direção à cabeça femoral em 14 fêmures de cães acima de 20 kilos de peso, subdivididos em 2 grupos de 7 fêmures com parafusos convencionais e 7 fêmures com parafusos canulados , sem sinais macroscópicos ou radiográficos de moléstias ósseas. Os resultados obtidos mostraram que não houve diferenças estatísticas na força máxima e na rigidez nos dois grupos, e em todos os ensaios, os implantes não sofreram deformação, portanto conclui-se que as resistências dos parafusos convencional e canulado, utilizados na osteossíntese de fraturas de cabeça e colo de fêmur, são semelhantes. Because of the complexity of osteosynthesis of femoral head and neck fractures and the difficulty of good reduction and fixation of the fractures, we studied comparatively the effects of load and axial forces of bone-conventional screws and bone-cannulated screws. The cannulated screw presents efficient compressive capacity and it presents a central cannula capable of simplifying the surgical technique if compared to conventional bone screws. We used two screws placed parallel, inserted in the lateral aspect of the femur, beneath the greater trocanter, directed to the femoral head, in fourteen femurs of dogs over 20Kg, subdivided in two groups of seven femurs each, the first with conventional screws and the second with cannulated screws, with no macroscopic or radiographic signs of bone diseases. The results didn´t show any statistical differences in maximum strength and rigidity of both groups and the implants didn´t suffer deformities in any essays, therefore we conclude that the resistances of conventional and cannulated screws, used in of femoral heads and necks fracture repairs, are similar.

As Pentecostals begin to inquire what might constitute Pentecostal theology, the matter must also arise as to what constitutes Pentecostal ethics, both as a matter of logical sequence and as a necessity given the historical and theological links the Pentecostal movement has with the Holiness movement of the nineteenth century. Both areas must be localized in the context of Pentecostal worship, and essential to the field of ethics are the affections and virtues, two moral frameworks that have proven useful for Christian moral reflection. Rather than choosing one or the other, Pentecostals can employ these frameworks in a complementary manner, for each framework has particular accents that are crucial for describing how the moral life takes shape and is sustained. The author employs the activity of ‘tarrying’ from Pentecostal worship as a metaphor for the Pentecostal vision of the moral life in order to show how Pentecostals may continue to embody distinctively their eschatological vision of God at a time when they are negotiating competing allegiances as they emerge as a sub-tradition within Christianity.

Often considered one of the most influential theologians of the latter half of the 20th century, Jurgen Moltmann has been a dominant figure in German Protestant theology through his many published works, especially those undertaken during his tenure as professor of Theology at the University of Tubingen (1967–1994), where he is now emeritus professor of Theology. Born into a secular family in Hamburg and having his interest in theology piqued as a prisoner of war during World War II, Moltmann studied at Gottingen immediately after the war and came to consider himself a Reformed theologian, though many associate him with Lutheran theology because of his work on the theology of the cross, most notably in The Crucified God (1972). The work that brought him to early prominence, however, was Theology of Hope (1964) where he considers eschatology as a hermeneutical premise for understanding Christian theology as a whole. The work, drawing its impetus largely from the philosophy of Ernst Bloch, created a significant trend in theology, and its influence partially extended to other theological currents, including political and liberation theologies. Moltmann's optimism shifted with a number of developments during the 1960s, leading him to work on The Crucified God as a text that interrelated the themes of suffering and God in ways that have been termed a “theology after Auschwitz.” Given that the work focuses on the doctrine of God, The Crucified God includes many themes that he would later develop. These first two texts along with The Church in the Power of the Spirit (1975) constitute a trilogy of sorts in that each work explored the “whole of theology” under a single focus. Moltmann took a different approach with his subsequent major works, beginning with The Trinity and the Kingdom (1980), in which he intended to offer “contributions” to the academic field. Additional themes considered in this way included creation (God in Creation, 1985), Christology (The Way of Jesus Christ, 1989), pneumatology (The Spirit of Life, 1991), eschatology (The Coming of God, 1995), and theological methodology (Experiences in Theology, 2000). Keywords: Moltmann, Jurgen (b. 1926); influential theologians, of latter half of 20th century; German protestant theology; the crucified God; creativity and imagination, in his choice of sources

A Roman Catholic archbishop during the latter part of the 1970s in El Salvador, Oscar Romero is often remembered as a modern-day martyr because of his assassination while administering the Eucharist. Romero served El Salvador during the rising violence that led to its civil war (1980–1992), in which many thousands were killed and millions displaced in a Central American country of less than 6 million. Although his death is still in many ways a mystery, it was most likely connected with the machinations of the ultraconservative and established political party (ARENA) that was attempting at the time to dispel a guerrilla insurrection associated with the FMLN and its backing among the masses of the working poor. Keywords: Romero, Oscar Arnulfo (1917–1980); roman catholic archbishop, modern-day martyr; ARENA, dispelling guerrilla insurrection of FMLN; funeral masses, for murdered victims

The son of Anglican parents of a nonconformist background, John Wesley is most often remembered as the principal founder and organizer of the Methodist movement. Born in a rectory at Epworth, Wesley was a priest in the Church of England for most of his adult life, seeking renewal among the Anglicans of his day through a number of religious and social endeavors. After attending Charterhouse School, London, he went on to Christ Church, Oxford and eventually became a fellow of Lincoln College. During his Oxford days, he began to read certain writers on Christian piety, including Thomas a Kempis, Jeremy Taylor, and William Law, with the aim of deepening his practical piety. By 1729 he began to lead a small group at the university that became known as the “Oxford Methodists,” noted in particular for their regular meetings for study and devotion and their programs to assist the poor of the surrounding area. This period at Oxford, later termed by Wesley the “First Rise of Methodism,” was followed by a missionary stint (1736–1738) in the English colony of Georgia in the New World (what he would later call the “Second Rise of Methodism”) and eventually a return to England, when he experienced his famous “heart-warming” experience at Aldersgate Street, London on May 24, 1738. This moment marked the pinnacle of what became a tumultuous relationship with the Moravians, the fallout relating to heretical tendencies he found within the Fetter Lane Society, London. The split was a difficult one since the founding of this society marked for him the “Third Rise of Methodism.” Keywords: Wesley, John (1703–1791); founder and organizer of the methodist movement; “second rise of methodism