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Background Research has demonstrated dietary quality benefits of family meals and meals prepared at home. Less is known about associations between the proportion of family evening meals made at home and key personal, behavioral, and environmental characteristics. Moreover, most studies often measure these data retrospectively. Objective The objective of this study is to describe the proportion of evening meals made at home measured in real time and to assess associations between personal, behavioral, and environmental characteristics that are associated with a higher proportion of evening meals prepared and consumed at home. Design This study is a cross-sectional secondary analysis of baseline data collected during 2017 and 2018 from the New Ulm at Home study, a randomized controlled trial conducted in rural Minnesota to evaluate the effectiveness of a childhood obesity prevention program for school-aged children. Participants/setting The present study analyzes a subset of the New Ulm at Home trial data from families (N = 108) who completed at least four evening meal screeners collected in real time with ecological momentary assessment technology over a 2-week period. Main outcome measure The main outcome measure was the proportion of family evening meals made at home, calculated using two cutpoints (≤50% of evening meals prepared at home vs >50%; ≤70% vs >70%). Statistical analysis Descriptive statistics were used to describe the proportion of evening meals prepared at home. Logistic regression analyses adjusted for parent education were used to assess associations between family characteristics and the two different proportions of meals made at home. Results Most family evening meals were prepared and eaten at home (62%). Logistic regression models indicated meal planning skills (odds ratio=1.19, 95% CI 1.01 to 1.39) and mealtime routines (odds ratio=1.20, 95% CI 1.03 to 1.40) were significantly associated with odds of preparing more than 50% of evening meals at home. Only meal planning skills (odds ratio=1.27, 95% CI 1.06 to 1.51) was significantly associated with odds of preparing more than 70% of evening meals at home. Conclusions Study findings indicated mealtime routines and meal planning skills were associated with preparing more than 50% of evening meals at home, but only meal planning skills were associated with preparing more than 70% of evening meals at home, which may suggest the importance of adapting interventions for families. Future research should build on these findings in randomized controlled trials.

The starting point of this article is a text of Irenaeus in defense of the resurrection of the body against the Gnostics. In the very different context of the zweiter Abendmahlsstreit in the 16th century this text was part of a dossier of Patristic texts that was used by both parties, Lutheran and Reformed. One of the issues was whether the body of Christ was eaten by the mouth or by faith. It will be shown how Calvin and Heshusius understood this text. In the end it will appear that for various reasons the issue seems to have lost its relevance. With the Leuenberg Agreement the dispute was laid to rest.

The following article mainly stems from a questionnaire sent to Burns experts and enthusiasts round the world and completed by a total of 56 participants from 22 different countries. Based on work ...

When the first Burns Supper was conceived in 1801 as a convivial club dinner commemorating Robert Burns and performing his poems and songs, a central trope was the inclusion of traditional Scottish...

Computational Fluid Dynamics was used to assess the effectiveness of heating the surface of the Last Supper to preserve the masterpiece from PM10 deposition as well as to investigate the consequences of increasing the number of visitors simultaneously admitted in the room. For this purpose, the flow of moist air in the Refectory of “Santa Maria delle Grazie” in Milan was numerically simulated. In addition, the trajectories of the PM10 particles emitted by visitors were traced and their concentration monitored, the latter considered one of the main parameters possibly harmful to the painting. Moreover a velocity deposition model was applied to evaluate the soiling hazard through a dose-response function. It was found that, even doubling the number of visitors, no perceptible blackening of the surface of the Last Supper can be foreseen also in the far future.

This article examines the Lord’s Supper liturgies of the Christian Reformed Church in North America (CRC) and inquires into a possible relationship between liturgical changes and the admission of children to the Lord’s Supper. The stern warnings and emphasis on communicants’ understanding of the sacrament in the CRC’s oldest liturgies necessarily excluded children from participating in the sacrament. The 1968 Order for Communion was a milestone in the denomination’s liturgical growth. The absence of a preparatory exhortation and lengthy exposition provide a liturgy which can imagine children participating in the Lord’s Supper. An increasing emphasis on communicants’ communion with one another, evident in the 1981 Service of Word and Sacrament and the formularies adopted by Synods 1994 and 2016 may have helped facilitate the denomination’s acceptance of paedocommunion.

This study examines scenes from two important 14th-century tableaus depicting Christ with his disciples: On the Road to Emmaus and the Supper at Emmaus. While such portrayals of the post-Resurrection cycle were rare in Eastern/Byzantine art, they were far more prevalent in Western/Latin art. The earliest example of On the Road to Emmaus in Eastern art is at the Basilica of Ravenna Sant’Apollinare Nuovo, dating to the 6th century. The earliest instance in Western art is a 9th-century depiction on an ivory plaque. Latin samples of the scenes are popular in illustrated manuscripts. The study scope can be divided into two parts. The first part examines Eastern/Byzantine examples and the second part analyzes Western/Latin samples per a hierarchical classification. In the conclusion and evaluation section, the selected examples are compared. Eastern examples of the two scenes are rare and quantitatively outnumbered in Western/Latin art. This study explores the reasons for the rareness of these scenes in Eastern art and their abundance in Western art; different interpretations of the same are presented in the conclusion. Finally, the iconography of the two scenes differs in Eastern and Western examples. Therefore, our evaluation is focused on solving these questions. Our primary aim was to answer these problematic questions on the sources and reasons for the differences in iconography. The selection of the Byzantine and Latin samples was limited to those from the end of the 14th century to evaluate them in their synchronicity.

The author conducts research on the theological study of the practice of the communion of the church in today's era so that it can find the implications of the meaning in holy communion. The research used is a literature analysis approach that uses various relevant literature sources. The study of Holy Communion reminds us of the importance of fellowship with fellow members of the body of Christ. The Sacrament of Holy Communion has been a part of the life of the Church since the time of the Lord Jesus until now. Until now, the sacrament of the Lord's Supper is still an interesting subject. In this discussion, Paul's teachings on the Sacrament of Holy Communion will be described to contribute to the administration of the sacrament. Holy Communion in the Lord's Churches today. Then followed by a reflection for the practice of Holy Communion today: What is the significance of the theological dimension in the practice of Holy Communion today? The hadil of this paper will be produced with practical tips for incorporating and presenting the theological dimension in the practice of the Lord's Supper today.

The purpose of this article is to examine the Pinteresque elements in Kazuo Ishiguro's short story titled “A Family Supper” (1982). The emphasis will be on the implications of the Pinteresque as a mood, because today the word is not only a theatrical term but also an adjective in the Online Oxford English Dictionary. As a theatrical term, the Pinteresque can plainly be explained as a set of features which recur in Harold Pinter's plays. Namely, ambiguity of the human condition, uncertainty of the past, use of evasive language, and halting dialogues that are lled with silences and pauses constitute what came to be known as the Pinteresque. The overall feeling in a Pinteresque atmosphere is very tense, strained, and precarious. Additionally, as an adjective, the Pinteresque can perfectly portray such precarious moments in the everyday life of human beings. That is, just as a play or a movie can be Pinteresque, so can a moment in human life. In short, this article treats the term the Pinteresque as an adjective and argues that implicit feeling of menace, ambiguity of the past, present and future, unspoken conflicts and wounds, triviality of the conversation, use of evasive language and frequent silences in Kazuo Ishiguro's “A Family Supper” create a Pinteresque atmosphere.

Abstrak Pandangan teologi merupakan bagian yang selalu menjadi pembahasan bahkan perdebatan terpenting dalam sepanjang sejarah gereja. Sebab pandangan teologi menjadi sebuah acuan untuk membangun kekuatan pendirian dalam Kristus Yesus. Teologi yang kuat akan menghasilkan sebuah pemahaman yang sempurna tentang kebenaran Firman Tuhan. Namun tidak bisa dipungkiri bahwa dalam perkembangan gereja Tuhan muncul teologi-teologi yang berkembang. Salah satunya munculnya Teologi Reformasi. Yang cukup resah dengan perkembangan teologi sebelumnya, yang tidak seusai lagi dengan kebenaran Firman Tuhan. Tokoh-tokoh reformasi yang muncul seperti Marthin Luther, Zwingli dan Calvin. Banyak doktrin yang sedang disoroti oleh kelompok Teologi Reformasi seperti doktrin keselamatan, doktrin Alkitab, doktrin Allah, baptisan air dan perjamuan kudus. Penelitian ini menggunakan metode deskritif, yaitu mempelajari tentang Teologi Reformasi dan sumbangannya dalam pemahaman sejarah teologi masa kini. Penulis menggali kebenaran-kebenaran secara studi teologis dengan didukung fakta sejarah serta penelitian studi literatur studi pustaka. Pembahasan yang secara lengkap dalam konteks sejarah munculnya Teologi Reformasi, dasar Alkitab pemikiran munculnya Teologi Reformasi, pandangan pribadi tentang munculnya Teologi Reformasi, pandangan gereja tentang munculnya Teologi Reformasi, penerimaan tentang munculnya Teologi Reformasi pada masa kini, kekuatan dan kelemahan Teologi Reformasi. Dalam bagian ini Teologi Reformasi dikaji secara teologis yang benar, sehingga beberapa bagian yang sesuai dengan kebenaran Alkitab bisa diterapkan dalam aplikasi orang percaya masa kini untuk menjadi dasar kekuatan teologi dan pertumbuhan rohani untuk tetap teguh kepada kebenaran Alkitab yang sejati.

espanolLa Ultima Cena es uno de los temas mas representados en la visualidad de la cristiandad occidental. La obra de Jaume Ferrer conservada en el Museo Diocesano y Comarcal de Solsona ha sido entendida por los especialistas como una representacion de dicho tema. En la presente investigacion se tratara de demostrar que la obra de Ferrer no es una Ultima Cena sino una Uncion en Betania. La argumentacion se realiza a partir de dos ejes fundamentales: la inexistencia en la representacion de los tipos iconograficos propios del tema de la Ultima Cena y la importancia del papel de Judas y Maria Magdalena como antagonistas. La metodologia empleada es la propia de la iconografia e iconologia y los materiales utilizados remiten tanto a variadas fuentes textuales (Nuevo Testamento, evangelios extra-canonicos, patristica, leyendas, sermones, canones…) como a otras imagenes que forman parte de la tradicion cultural convencionalizada de la obra objeto de estudio asi como de su ambito conceptual e imaginario. EnglishThe Last Supper is one of the most represented themes in the visuality of Western Christendom. The work of Jaume Ferrer conserved in the Diocesan and Regional Museum of Solsona has been understood by specialists as a representation of this theme. This research will try to show that Ferrer’s work is not a Last Supper but The Anointing at Bethany. The argument is made from two fundamental axes: the non-existence in the representation of the iconographic types of the theme of the Last Supper and the importance of the role of Judas and Mary Magdalene as antagonists. The methodology used is that of iconography and iconology and the materials used refer both to various textual sources (New Testament, extra-canonical gospels, patristics, legends, sermons, canons ...) and to other images that are part of the cultural tradition of the work under study as well as its context in a boarder sense.

This article discusses the basic character of the Roman liturgy and examines what the original Roman liturgical rite is that can serve as a standard for the Roman liturgical rites. Discussion about the authenticity of the Roman rites often lead to endless debate and create difficulties in practical matters when some of the rites are applied to liturgical celebrations. The analysis of the authenticity of the Roman rite in this paper will be based on the views of Edmund Bishop, an English liturgical historian. Besides using a historical approach, this article will also use a biblical study approach in exploring the basic characteristics of the Catholic liturgy, especially the Eucharist, so that a celebration of the Eucharistic liturgy can be said to be good. The views of several exegetes such as Brevard S. Childs (Old Testament) and Joachim Jeremias and Xavier Leon-Dufour (New Testament) will be used to analyze the biblical texts, especially regarding the story of the celebration of the Jewish Passover, Exodus and the story of the Last Supper in connection with the Eucharist. And, of course the opinions of contemporary liturgical historians such as Paul F. Bradshaw and John Maxwell are also very important here in order to discover the relevance of this study today. Key Words: Original, Eucharist, Exodus, Liturgy, Passover, Covenant, Rite, Brevard S. Childs

This article engages with two recent monographs and three shorter publications to offer a fresh approach to the origin and some aspects of the use of the word ἐκκλησία in the Christ-movement of the first century ce. It argues that the word was first used as a collective designation by mixed groups of Greek-speaking Judean and non-Judean Christ-followers who were persecuted by Paul. Their intimate table-fellowship (especially of the one loaf and one cup of the Lord’s Supper) was regarded as involving or risking idolatry and thus imperilling the ethnic integrity of the Judean people. These Christ-followers adopted the word ἐκκλησία from instances in the Septuagint where it meant not ‘assembly’ but ‘multitude’ or ‘group’, most importantly of all in 1 Sam. 19.20. As Paul founded new communities in the cities of the Eastern Mediterranean that were recognisably similar to Greco-Roman voluntary associations, the word acquired new connotations that reverberated with the role of ἐκκλησίαι as civic voting assemblies in the Greek cities. Paul’s groups were not anti-Roman, nor did he believe that the Christ-movement would replace ethnic Israel, but rather that the two would co-exist until the End. The Pauline view on this matter finds theological endorsement in a 2015 document from the Vatican’s Commission for Religious Relations with Jews.

Caryl Churchill’s most celebrated play Top Girls begins with a remarkable supper scene, where various women from history and art come together to dine, celebrate, and share stories. Mikhail Bakhtin’s theory of carnivalesque provides a conceptual vocabulary to explore and analyze the firct act of Top Girls and show how the dinner scene functions as a “carnivalesque” that shows the reader the symbolic essence of food, act of consumption and its complex and dynamic relation with gender identities. (abstract to be reviewed/changed before publication)

Background Meal regularity is associated with many aspects of mental health. However, few studies have examined whether a relationship exists between meal regularity and self-esteem in children. Objectives The objective of this study was to determine whether an association exists between meal regularity and self-esteem in grade 5 children. Methods Among 4009 grade 5 students (mean age = 11.0 years ± SEM = 0.006) from the 2011 Children's Lifestyle and School Performance Study (CLASS-II; Nova Scotia, Canada), cross-sectional meal regularity survey data (family supper, supper in front of the television, supper alone, skipping breakfast, and skipping lunch) were collected using the Harvard Youth/Adolescent Food Frequency Questionnaire and examined in relation to self-esteem. Multilevel mixed-effects logistic regression was used to determine the ORs and 95% CIs associated with low self-esteem. Analyses were stratified by sex and adjusted for sociodemographic and lifestyle covariates. Results Compared to children who ate supper in front of the television or alone either never or less than once/week, children had greater odds of low self-esteem if 5 or more times/week they ate supper in front of the television (OR = 1.85; 95% CI, 1.40-2.43) or alone (OR = 4.23; 95% CI, 2.58-6.95). Compared to children who ate family supper 5 or more times/week, children who ate family supper never or less than once/week had greater odds of low self-esteem (OR: 1.97; 95% CI, 1.51-2.56). Skipping breakfast and skipping lunch were associated with greater odds of low self-esteem [OR = 2.92 (95% CI, 1.87-4.57) and OR = 4.82 (95% CI, 2.14-10.87) respectively]. Conclusions In our study of grade 5 children, all 5 indicators of meal regularity tested are significantly and consistently associated with self-esteem.

The Ignatian Examen is a tool that can build vocational resilience for social workers. It has five components: 1) praying for light or becoming aware of the presence of God, 2) gratefully reviewing the events of the day, 3) reviewing the feelings and emotions that surface when events are brought to mind, 4) choosing one of those feelings, either positive or negative, and praying from it, and 5) looking toward the future. Although it is often used as a bedtime prayer, St. Ignatius of Loyola designed the Examen to occur twice, at noon and after supper, with an additional remembrance of the evening Examen upon rising. The noon Examen may actually be the most important practice to build vocational resilience for social workers because the noon Examen allows for calming the workday and for making course corrections and attitude adjustments as needed.

Who was preparing Adam Smith's supper? Right at the beginning, in 'Tiempo de Cuidados', Victoria Camps takes up the question that titles Katrine Marcal's book and thus begins her considerations on society, humanism, the city, civic-mindedness and ethics. 'Tiempo de Cuidados' is a book in which criticism and hope converge in the expectation of seeking - not a perfect society - but a better one. The hope lies in the proposal of a change of ethos, in which a new ethical perspective should be realistic. Criticism starts from many interrelated perceptions, all of which are based on care as an essential element of all human societies, a concept that should be understood as both a right and a duty. Moreover, and here Camps takes up Carol Gilligan's work, care belongs to the universe of the human, and not to the feminine, as is traditionally held in the patriarchal vision. Vitoria Camps does not present solutions, but paths. Paths that go around education, equity and the recovery of fraternity, and that could lead to a human experience in which the concept of well-being is relearned, changing, at least a little, the balance between individual freedom and responsibility.

Tot op heden is er weinig empirisch onderzoek gedaan naar het avondmaal in de gereformeerde traditie en in de Nederlandse context in het bijzonder. Dit onderzoek probeert deze leemte te vullen door de uitvoering, beleving en waardering van het avondmaal binnen de Christelijke Gereformeerde Kerken en de Gereformeerde Kerken (vrijgemaakt) te beschrijven en te analyseren vanuit vier verschillende perspectieven. Deze perspectieven zijn afgeleid van het “theologie in vier stemmen”-model (Theology in Four Voices), een onderzoeksinstrument dat ontwikkeld is in Groot-Brittannie. Het doel van dit onderzoek is om vanuit een empirisch perspectief bij te dragen aan het verstaan van wat er gebeurt in het avondmaal. Bovendien wil dit onderzoek de waardering van concrete, liturgisch-rituele praktijken stimuleren, zowel binnen als buiten de Nederlandse gereformeerde context, door lokale kerken in de gelegenheid te stellen om de beleving van het avondmaal te onderzoeken en te bevorderen. Het avondmaal wordt in deze dissertatie omschreven vanuit de volgende perspectieven: de operante stem (wat er wordt gedaan en gezegd in de kerkdiensten waarin het avondmaal wordt bediend), de “aangehangen” stem (de beleving van de gemeenteleden), de formele stem (de beleving en visie van respectievelijk CGK- en GKV-theologen) en de normatieve stem (wat er over het avondmaal is geschreven in de officiele belijdenissen, formulieren en regelingen). Na beschrijving van deze vier perspectieven is een “gesprek” tussen de vier stemmen geconstrueerd. In een afzonderlijk slothoofdstuk zijn tenslotte drie conclusies geformuleerd: (1) Beleving is belangrijk met betrekking tot het avondmaal; (2) Gemeenschap is een kernpunt in de perceptie van het avondmaal; (3) In het avondmaal worden zowel zonde als genade, zowel feest als gedenken, gesymboliseerd. Aanvullend zijn diverse praktische aanbevelingen geformuleerd om anderen te inspireren om antwoorden te vinden die toegepast zijn op hun eigen lokale, kerkelijke situatie.

The Lord’s Supper is a rite in the church. That rite is a remembering action of Jesus' incarnation, from His birth to His death and His resurrection. Usually, the Lord's Supper takes place and time in worship in the church. But during the Covid-19 pendemic the church was faced with the dilemma of carrying out the rite of the Lord’s Supper. So, this paper would like to explore and give an understanding of the alternatives to the implementation of the Lord's Supper when facing Covid-19 pendemi as it is today. In addition, this paper uses the meaning of the Lord's Supper as a foundation for the church to formulate its presence strategy in the world post-Covid-19.

People have become increasingly conscious of the moral implications of their meat product consumption. The view that farm animals deserve moral considerations has generated widespread public attention to those animals’ welfare. Meat products from ethically raised animals are distinguished from non-welfare products using animal welfare-friendly (AWF) labels, such as the Better Life Trademark in the Netherlands. AWF meat products have become popular in the Netherlands, as evidenced by a substantial growth in product sales. To address the question concerning the factors influencing people’s intention to purchase AWF meat products and the extent to which those factors relate to one another, an online survey was implemented with 233 consumers from the Netherlands. Structural equation modeling results confirm the complexity of the mechanism behind people’s willingness to buy AWF meat products. Two factors strongly predict purchase intention—attitude and moral obligation. Furthermore, the effects of predictors such as knowledge of and trust in AWF labels on purchase intention are not direct but go through attitude and moral obligation.

2015 yılında Écija’da (Sevilla) Zeus’un Aşkları adlı büyük mozaiğin bulunması, Baetica’daki conventus astigitanus’un başkenti olan antik Astigi’nin mozaik mirasının kalitesini tekrar göz önüne sermiştir. Bu mozaik, aralarında Europe’nin Kaçırılması efsanesinin yanı sıra Dioskur, Leda ve Kuğu, Antiope olarak tanımlanan genç bir bakireyi kovalayan satyr ve Ganymedes efsanesi olmak üzere Zeus’un aşk döngüsünden manzaralar, Bacchus temaları, geometrik motifler ve birtakım resimler içermektedir.Ganymedes’in Roma mozaikleri içindeki tasviri, özellikle her ikisi de uçuş halinde olan kanatları ile kız kaçırma anı olmak üzere kesin olarak belgelenmiştir. Ancak Ganymedes’in Plaza de Armas’ta bulunan Astigi döşemelerindeki Zeus’un Aşkı mozaiğinde tasvir edilen efsanesi olağan olmayan bir görüntü göstermektedir. Bu makale, Astigi’nin temsiline örnek teşkil edecek edebi kaynaklar ve olası paralelliklerle ilgilidir.Attika’daki kırmızı figürlü vazolar, Roma resimleri, rölyefleri ve yüzük taşları (gemler), özellikle Akşam Yemeği domusu olarak adlandırılan Antakya mozaik döşemesi ve Sevilla’daki Lebrija Sarayı Müzesi’nde korunan Zeus’un aşk hikâyelerini tasvir eden İtalyan mozaikleri olmak üzere iki mozaik zemin döşemesi analiz edilmiştir., The discovery in 2015 of the great mosaic so called of the Zeus’ Loves in Écija (Sevilla) comes to highlight again the quality of the mosaic heritage of the ancient Astigi, capital of the conventus astigitanus in Baetica. It is a large pavement, which contains several pictures, with geometric motifs, Bacchic themes and scenes from the Zeus Loves cycle, among which the legend of the Rape of Europe stands out, as well as one of the Dioscuri, Leda and the Swan, a satyr pursuing a young maiden, identified as Antiope, and by last the legend of Ganymede.The depiction of Ganymede in Roman mosaics is well documented, in particular the precise instant of the abduction with both already in flight. However the Ganymede’s legend in the Astigi pavement of the Zeus’ Loves found in the Plaza de Armas shows a not usual image. This article deals with the literary sources and possible parallels that would have served as a model for the representation from Astigi.Are analyzed several images in Attic red-figure vases, Roman paintings, reliefs and gems and particularly in two mosaic floors, the Antioch pavement of the so called domus of Buffet Supper and the Italica mosaic of the love stories of Zeus, preserved in the Lebrija Palace-Museum in Seville.

In biblical narratives that involve food, women and enslaved domestic workers were very involved in the planning, preparation, and the partaking of meals, even though they are mostly invisible in biblical texts. To make these women and enslaved workers visible, I closely examine the narrative of the Last Supper, or Passover, in the Gospel of Luke (22.7–38). In this gospel, women are present as followers of Jesus and are present with Jesus throughout his ministry, thus their presence at the Last Supper would be expected. In addition, enslaved characters fill the Gospel of Luke as a part of parables as well as within the narrative. In the conclusion of this article, I reimagine the scene of Luke’s Last Supper as it might have happened historically, with women and enslaved persons made visible in the preparations and during the meal itself.

In 1 Cor 11:17–34, Paul admonishes the church in Corinth for celebrating the Lord’s Supper in a way that maintains and perpetuates inequitable treatment based on socioeconomic status. His concern is that such practices harm the church’s witness and create a disunity that tears the body of Christ apart and connects the church to liability for the death of Jesus himself. In Paul’s argument, food and dining do not function merely symbolically or metaphorically, but serve to actualize either unity in the body of Christ or division that leads to physical consequences of judgment from God. Paul grounds his argument in the logic of the tradition of the Lord’s Supper as it was handed down to him.

The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

Background: Persons from a Christian tradition may have concerns that impede advance care planning for end of life. Sharing how Jesus practiced advance care planning may provide a pivot point to help ameliorate this problem. Objective: To present a novel approach to advance care planning from a Christian tradition. Evolution of the Novel Approach: Experiential learning that resulted in the novel approach is described using Kolb's learning cycle: proceeding from concrete experience to reflective observation followed by abstract conceptualization and then active experimentation. Results: The novel approach builds on events toward the end of Jesus' life to demonstrate how he practiced advance care planning: telling those close to him that he was going to die even though they did not want to hear this, participating in a celebration of his life on Palm Sunday, sharing a Last Supper with those close to him, showing them how he wanted to be remembered, asking his friends to pray with him in the garden of Gethsemane, and saying to his mother that John would care for her. Questions related to these events are posed for use by health and spiritual care professionals to innovatively engage persons in advance care planning. Discussion: This approach might be adapted for persons of other religious traditions by exploring their sacred teachings. It is proffered for others to explore, adapt, and evaluate for its utility in initiating and facilitating advance care planning.

The article uses typological understanding of the Lord's Supper to analyze Old Testament text. Intertextual hermeneutics, which connects the lexical units of various parts of texts for comprehensive understanding allowed to see an echo of the Eucharist in Old Testament. One of the most expressive prototypes or typos of the Lord's Supper in the Old Testament is the idea of the Covenants and changing of the covenants. The author analyzes the concept of testament and all cases of using this term in Old Testament texts, and concludes that the word “berith” in the biblical text cannot be identified only with the concept of contract, agreement or union. Also, it cannot be identified only with the concept of law, command or statute. The Testament should be taken holistically, combining different meanings of this concept. In this way, the “berith” describes the idea of a specific agreement, which has the character of a bloody decree. Therefore, on the basis of biblical ideas, the concept of a covenant in a broad sense can be presented as a relationship between God and people, which can be described as a God-initiated contract of a personal-corporate nature, which provides for mutual obligations. This kind of relationship is characterized by a fixed immutability and is accompanied by signs, evidence and a special memory procedure. Therefore, in the Old Testament period, we can confidently talk only about the Covenant with Noah, Abraham and Moses, who were revealed and showed their inner, spiritual essence in the New Testament of Jesus Christ. Only in these cases did the signs of covenant relations in the narrow sense be revealed, namely: God's initiative, personal-corporate relations, the invariability and obligatory commemorativeness are caused. Other ancient covenants do not contain a complete religious component and are not eucharistic prototypes. An important sign of the typos of the Lord's Supper in the Old Testament is the blood of the covenant. All covenants were accompanied by the shedding of sacrificial blood, which indicated the sacrifice of Christ and its echo in the Eucharistic cup. This emphasizes the difference between “berith” as a covenant and “berith” as a commandment or statute. Bloodless covenant are not testaments in the full biblical sense of the word. The idea of a testament as a bloodline expresses the highest seriousness of mutual testamentary obligations. That is, a Testament is an inviolable contract, the non-fulfillment of which threatens death. An additional feature of the testament, as shown in the article, was the theophanic Presence. It manifested itself not only at the time of the covenant, but also in an invisible way throughout its validity. The establishment of a covenant relationship has always been associated with theophany and could not have been otherwise, because the covenant is always personal, so God considered it necessary to show a personal presence at this crucial time. The author proves that in all pre-Christian covenants there is a single prototype line that was revealed in Jesus Christ. By the faith and merit of the ancestor, his descendants enter into the covenant and enjoy the benefits and blessings of their predecessor, as well as inherit all his obligations to God. The people of the New Testament enjoy all the benefits and advantages not because of their own merits, but only because of the merits of Jesus. The sign of entering into the Covenant of Jesus is water baptism (Col. 2: 11-13), which, as an external action, plays the role of a spiritual sign that indicates spiritual circumcision as a clipping of all sins. Thus, the intertextual analysis of the New Testament and Old Testament texts revealed the typos of Lord's Supper and shows the Christ as a single one, who determines the conditions of the covenants and makes it valid.

This article seeks to offer the first detailed exposition and analysis of the two major writings of Markus Barth on the theme of the Lord’s Supper, highlighting matters of scriptural exegesis and considering issues of theological import as well as noting its ecumenical implications. It proceeds in three main sections. First, it sets the scene for the investigation of Markus Barth’s work on the Lord’s Supper by considering briefly the genre and the purpose of the writings in view. Second, it engages in a close reading and analysis of both writings on the Lord’s Supper. Third, and by way of conclusion, it concisely explores the wider ramifications of Barth’s teaching in relation to the work of the ecumenical movement.

Pentecostals are widely considered to take a Zwinglian memorialist approach to their understanding of the Lord’s Supper despite the fact that a merely memorialist Communion stands in stark contrast...

Eucharistic prayers characteristically describe the eucharist as originating with the Last Supper. This has been the usual account since the end of the second century but it does not provide adequa...

[EN] Can we preserve cultural heritage and, consequently, the memory of the past? To answer this question, one should look at the digital revolution that the world has gone through in recent decades and analyse the complex and the dialectical relationship between cultural heritage and new technologies. Thanks to these, increasingly accurate reconstructions of archaeological sites and historical monuments are possible. The resulting digital replicas are fundamental to experience and understand cultural heritage in innovative ways: they have complex and dynamic relationships with the original objects. This research paper highlights the importance and the scientific validity of digital replicas aimed at understanding, enhancing and protecting cultural heritage. The study focuses on the virtual reconstruction of the constructive phases, from the mid-15th century to date, of one of the most emblematic Gothic-Renaissance buildings in the city of Milan (Italy): the convent of Santa Maria delle Grazie, famous worldwide for hosting Leonardo da Vinci's Last Supper painting. This site proved to be an ideal case study because of its troubled and little-known history that led to numerous changes over the centuries. Thanks to a methodological approach based on the analysis of the documentary sources and three-dimensional (3D) modelling, it was possible to outline the chronological succession of the convent transformations; the way in which these overlapped the pre-existing structures was described starting from the Renaissance harmonious and organic interventions, to finally reach 18th -19th centuries inhomogeneous and incompatible additions. Finally, the research was completed by mapping the 3D models based on the sources used and their different levels of accuracy. The 3D models have thus become a valid tool for checking and verifying the reconstruction hypotheses., [ES] ¿Podemos preservar el patrimonio cultural y, por consiguiente, la memoria del pasado? Para responder a esta pregunta, es necesario examinar la revolución digital que ha experimentado el mundo en las últimas décadas y analizar la compleja relación dialéctica entre el patrimonio cultural y las nuevas tecnologías. Gracias a estas, son posibles reconstrucciones precisas de los sitios arqueológicos y de los monumentos históricos. Las réplicas digitales son fundamentales para experimentar el patrimonio cultural de forma innovadora; de ellas destaca también que juegan un papel importante en la comprensión del patrimonio cultural, y que poseen complejas y dinámicas relaciones con los objetos originales. Este artículo de investigación destaca la importancia y la validez científica de las réplicas digitales destinadas a comprender, mejorar y proteger el patrimonio cultural. El estudio se centró en la reconstrucción virtual de las fases constructivas, desde mediados del siglo XV hasta la actualidad, de uno de los edificios gótico-renacentistas más emblemáticos de la ciudad de Milán (Italia): el convento de Santa María de las Gracias, famoso en todo el mundo por ser la sede de la pintura mural de la Última Cena de Leonardo da Vinci. Este sitio demostró ser un caso de estudio ideal debido a su problemática y poco conocida historia que llevó a numerosos cambios a lo largo de los siglos. Gracias a un enfoque metodológico basado en el análisis de las fuentes documentales y en la modelización tridimensional (3D), fue posible esbozar la sucesión cronológica de las transformaciones; se trabajó desde las intervenciones armoniosas y orgánicas del renacimiento, hasta alcanzar las adiciones desiguales e incompatibles de los siglos XVIII y XIX. Por último, la investigación se completó con el mapeado de los modelos 3D sobre la base de las fuentes utilizadas y sus diferentes niveles de precisión. Los modelos 3D se han convertido así en un instrumento válido para comprobar y verificar las hipótesis reconstructivas.

The ultimate goal of diabetes management is to minimize complications and maintain quality of life in the context of comprehensive cardiovascular risk management and patient-centered care.

Roughly two years after Metacom’s War, John Eliot published a Lord’s Supper preparativo titled, The Harmony of the Gospels, in the Holy History of the Humiliation and Sufferings of Jesus Christ from his Incarnation to his Death and Burial (1678). The book’s 130 pages provide a copious survey of various sufferings undergone by Jesus which Eliot parsed out of his reading of Scripture. Eliot posed several parallels between the experiences of Jesus, on one hand, and those of genuine Christians on the other. One of these parallels is the experience of poverty and what Eliot repeatedly called an “obscure low condition” that obtains from poverty. Considering Eliot’s long experience in cross-cultural ministry in a tenuous colonial context, this is one of the most striking features of the book. I believe it resonates with the Native Christian experience more than the white colonial Christian experience. Time and again Eliot makes an authorial movement from Gospel narrative and biblical commentary to contemporary application for Christian readers. I suggest that Eliot intended to voice comfort at times in The Harmony specifically to Native Christians by assuring them their experience of marginalization and suffering did not negate their status as a part of God’s people. What Eliot wrote about the low condition of being “a worm” reflects convictions likely forged in the fires of cross-cultural ministry in colonial context. Eliot’s multifaceted and expectant vision for the praying towns was a casualty of Metcom’s War. He seems to have changed his interpretation of 1 Corinthians 1:26–29. The theological motif of Zechariah’s temple rebuilding mission was replaced by the suffering Messiah’s rejection as the prominent biblical type informing Eliot’s expectations for the development of Native Christianity. In this carefully nuanced pastoral theology of poverty is also a prophetic critique of injustice toward the poor and marginalized.

Living and dead people did not belong to different categories, but the first were the reverse of the latter. Shadows of life, they could keep relationships and passions from their original conditio...

We live in a digital era, where connection and connectivity move away from physical presence, but find shape in online communities and forums. This trend extends from the secular world into the religious experience, as can be seen from examples such as E-kerk (E-Church). The body is a vehicle through which Paul defines the church and the medium through which Christians live a new life in Christ. Virtual communities, however, lack bodily presence and thus the tactile experience of the Lord’s Supper and the communal aspects of baptism. This raises the question whether it is possible for an individual to participate online in the body of Christ and if so, how?

In terms of Judaism, Christianity and Islam, Jerusalem is an important city where sanctity is concentrated and different forms and motifs come together. Because of this characteristic, Jerusalem is the “city of friendship” in the tradition of the heavenly religions. The Jews who lived in the Promised Land of Canaan were subjected to difficult conditions such as slavery, even though they migrated to Egypt because of these reasons. To put an end to this situation, they migrated again to the land of Canaan under the leadership of Moses. King David, who gathered huddle the Jews together, defeated the Philistines. Solomon built the Jerusalem Temple, which has had a distinct religious and national significance in the Jewish tradition, and the Babylonians and Romans destroyed it. Also living of Jesus in Jerusalem, the predecessor and founder of Christianity, his education activities at the Mount of Olives and eating the Last Supper in Jerusalem show that Jerusalem has a particular importance for Christians. This interest of Jesus towards in Jerusalem has always kept his agenda actuality. Therefore, Jerusalem has become a place where Christians perform pilgrimage rituals and has always been considered as sacred. For Muslims, Jerusalem has importance, because it is the first prayer direction, the event of Isra and Miraj occurred there, Al-Masjid Al-Aqsa resides in that city of, also it hosts to several prophets such as Abraham. In this communique, overlapping and diverging dimensions of Jerusalem in the context of heavenly religions will be examined.

Dentro de la literatura se identifica una pugna entre una corriente individualista y los valores culturales materializados en las creencias tradicionales sobre el valor de la comensalidad. El presente estudio se basa en el uso de métodos cuantitativos transversales para la aproximación a los factores influyentes en la facilitación y obstaculización de la ocurrencia de la comensalidad familiar, materializada en la comida de la noche, la cual emerge como la bandera de lucha para la mantención de esta instancia. Entre los principales resultados se encuentran la prominencia de aquellos factores relacionados a la rutina del individuo en relación con facilitar u obstaculizar la realización de la comensalidad de la noche, en desmedro de las variables relacionadas a las motivaciones. Estos resultados destacan la relevancia de profundizar en factores cómo la composición del hogar o la clase social como determinantes principales de la comensalidad, y el contenido de su relación.