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Examples of ritual combat can be found in Josephus as well as in other Jewish traditions and the Gospels. Ritual combat was part of an elaborate liturgy (including pilgrimage, holy war, and temple restoration) which was performed in Second Temple Judaism. The ideology associated with this rite and the recursive practices which it motivated can be called the Temple Restoration Gestalt. It was firmly embedded in the culture of the period. In order to reconstruct the TRG, a new method is required. This procedure is explained. Its application not only sheds new light on the problem of Christian origins, but also contributes to the sociology of early Christianity.

Results of measurements from several Arctic field programs and numerical models show that clouds affect wind stress during the central Arctic winter by changing the longwave cooling of the surface and cloud layers. The longwave cooling alters the thermodynamic structure of the lower atmosphere which in turn affects the efficiency of momentum transfer to the surface. For typical Arctic conditions, wind stress is changed by about 40% one hour after a cloud condition change, due to changes in both the surface layer stability and surface layer wind speed. The actual wind stress effect due to clouds during this time is a function of wind speed, thermal wind, atmospheric boundary layer depth, magnitude of radiation change, snow age and, sometimes, snow depth. After several hours, surface heat fluxes are no longer important, but the structure of the atmosphere has been permanently altered. This affects the wind stress by about 10% to 20% during certain situations, but can vary depending on the initial atmospheric structure. Measurements of these effects show variations in wind stress associated with clouds. Operational and research studies of ice and ocean dynamics will benefit from consideration of cloud effects on wind stress. http://archive.org/details/anumericalnalyti1094523734 Meteorologist, Naval Postgraduate School Approved for public release; distribution is unlimited.

SUMMARY S. T. Coleridge (1772–1834) was undoubtedly the most important figure in the English Romantic Movement. He was also the source of many new ideas in the field of theology and many trends can be traced back to his influence. But his impact on the later course of English religion has always been the subject of controversy. It is not easy, however, to disagree that the younger Mill was right up to a point when he called Coleridge one of the two “seminal” minds of the age; though it must also be pointed out that his Utilitarian rival Bentham overtook him posthumously in importance after the Second World War. It is suggested here that in his attempts to understand the language of poetry, Coleridge went on to evolve a phenomenology of perception which antedates and resembles that of M. Merleau-Ponty. When applied in the field of religion, the methods which he used also resemble what would today be identified as a species of phenomenology of religion; though it must also be remembered that Coleridge was n...

(1967). Dangers of group conformity a sociological approach. Learning for Living: Vol. 6, No. 5, pp. 31-34.

H. D. BETZ has recently attempted to shed some welcome light upon the background of Christian apocalyptic thinking on the basis of an examination of Rev. xvi4-61). He appears to have been motivated in this particular quest by the hope that he might find some new evidence to support W. BOUSSET'S earlier thesis that apocalyptic thinking might have arisen originally in the context of Jewish-Hellenistic syncretism2). Unfortunately, the conclusions which BETZ has proposed in this article appear to stand or fall upon his own interpretation of this one text from the Johannine Apocalypse. Surely, we may ask, such an exegesis is far too narrow a basis and far too weak to bear the weight which he would like to build upon it? From a Form-Critical point of view, BETZ would like to identify this passage as a judgement doxology introduced by the Formula: "Righteous art Thou" 3). In order to support this particular point, he cited a list of alleged parallels from earlier, Jewish texts 4). This list includes such passages as Dan. ix I4; Ezra ix 15; Neh. ix 33; 2 Chr. xii 6; Tob. iii 2 and 3 Maccabees ii 3. We can add several other passages to this list which BETZ appears to have overlooked: Jer. xii i (cp. Lam. i I8); The Song of the Three Children, verse 4; and Esther xiv 17. BETZ overlooked in his article the fact that this particular formula