Early Disciples Research Articles

Some Reflections as We Walk Toward the 4th Centennial of the Congregation of the Mission

In anticipation of the 400th anniversary of the Congregation of the Mission's foundation, the author invites us to reflect on the possibility of a modern Pentecost to renew Vincentian spirituality and evangelization. He examines whether the profound experience of the original Pentecost, which revitalized the early disciples amidst crisis, can be replicated today. The author proposes that a new Pentecost requires understanding and addressing the complex, secular, and pluralistic realities of contemporary society. This reflection highlights the necessity of a genuine conversion and a return to the core Christian values, emphasizing love and openness over rigid doctrines. The author calls for the Church to engage dynamically with today's globalized and technologically advanced world, urging a shift from hierarchical structures to a more inclusive and networked approach. This transformation aims to reconnect the Church with younger generations, fostering faith through lived experiences and personal witness, and ultimately, proposing a hopeful, vibrant Christian message in the modern era.

Criticizing Phallocentrism in Interwar Britain: Psychoanalyst Sylvia M. Payne's Kleinian Challenge to Freud

Sylvia M. Payne was one of the first women to practice psychoanalysis in Britain. Though she became president of the British Psychoanalytical Society, not a single scholarly work is dedicated to Payne's intellectual ideas—a substantial historical lacuna, especially when compared with the research on Ernest Jones, one of Sigmund Freud's early disciples and the president who preceded her. This essay presents the first exploration of her early work. It focuses on her belonging to a group of British analysts who challenged Sigmund Freud's thinking on sexual difference. The full scope of this challenge, I argue, as it emerged in interwar Britain, has remained unexamined until today. Adding to the scholarship on the prominent and lesser-known roles of women in psychoanalysis, the article shows that Payne made significant contributions to the field; she also developed the work of Melanie Klein, on whom we also need more research. The study describes the life and work of a woman who has been neglected in the historiography of twentieth-century intellectual history. It engages with broader methodological questions of how to define the political, historical role of female psychoanalysts of her generation.

Makna Kisah Panggilan Para Murid Yesus Bagi Metode Pendidikan Agama Kristen

Jesus is a teacher who sets an example of His teaching to the disciples. The story of the early disciples' vocation provides evidence that Jesus is expertise in personal development. This fact is a moral criticism issue that is not in line with religious values and a challenge to Christian religious education which means the Church work in the educational issue. Through a library research approach, this study aims to explore the pedagogical meaning and methods of Christian religious education in vocational stories (Matthew 4: 18-22, Markus. 1: 16-20, Luke 5: 1-14). The focus is on the pedagogical meaning, methodology and implementation of the teachings of Jesus in the vocational story. The result is an imaginative analogy, a term that affirms the educational meaning of Christian religious and educational methodology where the experience (in the light of) faith is accompanied by acts that are much more effective in Christian religious education. Keywords: Pedagogy; Educational Methods; Christian Religious Education; Disciples of Jesus.

The Spirituality and Vision at the Root of the USCCB

The Spirituality and Vision at the Root of the USCCB Douglas J. Slawson (bio) Tuesday, September 24, 2019, marks the one-hundredth anniversary of the foundation of the United States Conference of Catholic Bishops (USCCB). When the editors of American Catholic Studies invited this commemorative piece to celebrate the occasion, the lead article in the then-current issue of the journal (Fall 2018) was “Reflecting on the Trajectory of American Catholic History” by David O’Brien. He contends that much of American Catholic history has been “told ‘from the heart of the church,’” that is, stressing the Catholic in American Catholic, thereby reinforcing “identity with and loyalty to the church” through a Catholic subculture. O’Brien notes that “how one tells the American Catholic story really matters.” Emphasis makes a difference. “If the American Catholic story is primarily an American story, told in and with the American people, it may encourage Catholics to draw on their Catholic heritage to find meaning and purpose in their social experience,” writes O’Brien. “That American story of American Catholicism may even open hearts to one or another form of solidarity, even civil religion, endowing the shared experience of Americans with religious meaning.” He decidedly favors a movement toward American Catholic history. “We are all called to help renew American society,” he declares, “and the Catholics among us have a special reason to respond to this call because we are called to transform the world into the Kingdom of God.”1 The man who founded the organization that served as model for the USCCB and whose thinking and spirituality informed and guided the first sixteen years of the bishops’ conference was wholeheartedly American and Catholic: Paulist Father John J. Burke. For him, the two [End Page 99] words were practically interchangeable.2 So, in celebrating the one-hundredth anniversary of the conference, it will be worthwhile to explore the vision and spirit at the root of the organization. Spirituality A native of New York City, Burke was born to Irish immigrants and grew up almost in the shadow of St. Paul the Apostle Church on Columbus Avenue at 60th Street, established by convert Isaac Hecker, founder of the Paulist Fathers. It was there that Burke became acquainted with the Paulists and likely knew the founder himself, who died at the parish in 1888 when the young Burke was thirteen. Later in life, the latter acknowledged that Hecker and one of his early disciples, Father Walter Elliott, exercised a determinant influence on the person he became. Burke found Hecker’s American spirit and mysticism especially appealing. Hecker’s theology was incarnational: in Jesus, humanity and divinity became one, and humankind was uplifted and transformed. Soul and body were destined for union with God and their every faculty and power had that union as its end and purpose. Rather than set aside or repress human instincts, affections, and desires, the true Christian strove to direct them toward their proper goal. Moreover, Hecker sensed a deep harmony between the Catholic faith and American principles, which led him to develop an apologetic that blended Catholicism with Americanism and gave their combination a millenarian thrust: a Catholic America had a mission to the larger church and world—to guide both in the present age.3 [End Page 100] To convert Americans, the Catholic Church need not argue doctrine, but demonstrate instead how the spirit and institutions of the country were more Catholic than Protestant, by which Hecker meant Calvinist. The Declaration of Independence, for example, posited the goodness of human nature, the freedom of will, and the inalienable rights of persons, principles which were also articles of Catholic faith. The Declaration gave rise to a political system based on “a mere naturalism.” Using the Catholic axiom that grace built on nature, Hecker saw a “necessary bond” between the principles of that document and those of the church because “the truths of the natural order serve as indispensable supports to the body of revealed truths of faith.” Protestantism, on the other hand, held for the total depravity of human nature, the loss of free will, and the forfeiture of natural rights. To be consistent as an American, therefore, a...

Sacred Uncertainty: Religious Difference and the Shape of Melville's Career by Brian Yothers

Reviewed by: Sacred Uncertainty: Religious Difference and the Shape of Melville's Career by Brian Yothers Christopher N. Phillips BRIAN YOTHERS Sacred Uncertainty: Religious Difference and the Shape of Melville's Career Evanston: Northwestern University Press, 2015. xii + 244 pp. Melville has been a key figure in "the religious turn" for some time, from Timothy Marr's careful analyses of Melville and Islam to investigations of Melville's Protestant interlocutors in studies by Jonathan Cook, Dawn Coleman, and others. Within this heady stream of scholarship characterized by increasingly fine-grained attention to the varieties of religion in Melville's thought and work, Brian Yothers's new book is a welcome addition, one that synthesizes much of the best recent criticism in its early chapters while offering an ambitious panorama of readings across Melville's works from Typee to Billy Budd. Yothers's primary concern is with what he calls "religious difference." Religious belief is never one thing in Melville's world, Yothers argues; it finds its expression in Tommo's exoticizing yet sympathetic gaze at Typee cultic practices, Ishmael's canny use of "infallible Presbyterian" doctrines of love to share in Queequeg's idol worship, Robert E. Lee's parable of a "Moorish maid" to explain the conflicting loyalties of the slaveholding South, and Captain Vere's disconnection of legal authority from religiously informed moral intuition. As Yothers argues, Melville kept in mind, across genres and decades, this question: what difference does religious difference make? Through astute readings of Melville's biography and works, he persuasively explains that Melville's keeping this question open became the author's safeguard against cynical relativism on the one hand and stony orthodoxy on the other. In other words, the puzzle of religious difference kept Melville vital throughout his career. The first chapter establishes the study's central concerns through a remarkable account of Melville's marginalia in a copy of The New Testament and Psalms. Yothers highlights Melville's sensitivity to the Gospels' narrative power, especially in Jesus's parables. The ethic of love in the "Sermon the Mount" in Matthew 5–7 and in I Corinthians 13 also receives some of the most extensive marking in Melville's book. Perhaps most telling in Yothers's reading are [End Page 112] the many cross-references he identifies in margins and on flyleaves throughout the volume, linking Goethe, Carlyle, Shakespeare, and a range of other philosophers and poets, including Asian sources, to the teachings of Christ and his early disciples. Some of Melville's responses may have unsettled his family members. Yothers notes that erasure, even occasional paper-trimming, obscures Melville's comments on some passages, even as select phrases survived this expurgation, as in one written in response to I Corinthians 7.40. Paul explains the ethical principles that should govern a widow's re-marriage, then states, "and I think also that I have the Spirit of God." Melville put an "X" next to this line and in the bottom margin wrote, whether coyly or in earnest, "I too am uncertain." This word is a resonant one for Yothers. The title he gives his book, Sacred Uncertainty, comes from the "Prose Supplement" to Battle-Pieces, where Melville cautions his readers against being too sure of historical and moral dynamics in the aftermath of the Civil War. For Yothers, Melville's uncertainty is sacred, mysterious and inscrutable as well as of infinite worth and meaning. As he shows in the Battle-Pieces chapter, Melville had no qualms about the evils of slavery or the Confederacy's culpability in instigating a war to protect the peculiar institution; his doubts arose, rather, with respect to how to remember and respond to that evil, a delicate question that he believed required humility and gentleness as well as resolve. In chapters on the fiction, Yothers shows that Melville was a long time coming to this reverence for righteous doubt, as he tried on a number of religious and anti-religious stances in his narrators and characters. His early critiques of missionary ventures in the Pacific, for instance, were rooted in a commitment to the ethic of radical love he saw in the Sermon on the Mount, an...

Scripture, Time, and Authority among Early Disciples of Christ

This article explores the relationship between the idealization of the Bible and the material characteristics of printed bibles among the Disciples of Christ in the early nineteenth century. The Disciples were founded on the principles of biblical primitivism: they revered the “pure” Bible as the sole source for proper faith and practice. The tenacity with which Disciples emphasized their allegiance to an idealized, timeless Bible has obscured their attention to its physical manifestations and use as printed scripture. The timeless authority of the Bible was entangled with the historical contingencies of mere bibles, and the ways in which they dealt with these tensions offer important perspective on nineteenth-century bible culture. Scholars have treated primitivism as an ahistorical impulse—the idealization of the New Testament church as a mythical sacred era outside of time that could be perpetually inhabited. By contrast, through an examination of the New Testaments edited and published by Disciples leader Alexander Campbell and the heavily-annotated preaching bible of Thomas Allen, an early Disciples preacher, I argue that in seeking to recover the New Testament era through historicized understandings of scripture, primitivists like Campbell and Allen situated the early church itself firmly within historical, not primordial, time.

The Neo-Cofucianism of Lee Yi’s Early Disciples(Ⅰ)-Focusing on the Succession of SaDan-ChilJeong and InSim-DoSim of Kim Jang-Saeng, Jeong Yeop, Byun Yi-Joong-

The Neo-Cofucianism of Lee Yi’s Early Disciples(Ⅰ)-Focusing on the Succession of SaDan-ChilJeong and InSim-DoSim of Kim Jang-Saeng, Jeong Yeop, Byun Yi-Joong-

Theravada Buddhism: The View of the Elders by Asanga Tilakaratne (review)

Reviewed by: Theravada Buddhism: The View of the Elders by Asanga Tilakaratne Donald K. Swearer and Sid Brown THERAVADA BUDDHISM: THE VIEW OF THE ELDERS. By Asanga Tilakaratne. Honolulu. University of Hawai‘i Press, 2012. 186 pp. Theravada Buddhism: The View of the Elders is primarily a descriptive, comprehensive study of the Theravāda Buddhist tradition in Sri Lanka and Southeast Asia. The book’s eight chapters begin with a brief general account of the life of the Buddha and the beginnings of the tradition in India, four chapters on the basic teachings of Theravāda (“The Triple Gem,” “The Basic Teachings of the Buddha,” “Karma and Its Results,” and “The Social Teachings of the Buddha”), two chapters that contextualize the tradition in Sri Lanka and Southeast Asia, and a concluding chapter on diaspora Theravāda that highlights two topics—meditation and the Bhikkhuni order. The book’s broad scope is both its strength and weakness; however, it successfully negotiates a middle ground between those books that provide only a brief introduction to Theravāda, on the one hand, and more comprehensive, in-depth studies. The author characterizes Theravāda as a spiritual practice guided by the monastic tradition based on an “interpretation of the words of the Buddha adopted and developed by the tradition.” From this normative perspective, the author’s description and analysis of Theravāda doctrine includes generous quotations from the Pali Suttas. Tilakaratne “respects modern historical and philological scholarship”; however, he follows the tradition of Theravāda monastic interpretation that accepts the Suttas as the Buddavacanam (words of the Buddha) as organized by the early disciples, and characterizes the communal act of chanting as signifying “undivided allegiance to the word of the Buddha as approved by the leaders of the community.” From this perspective, the author deems Theravāda to be “remarkably homogeneous” (p. xxvi). Although in general terms Theravāda can be seen as more homogeneous than Mahayāna and Tantrayāna textual and doctrinal traditions, in more localized contexts—not noted by the author—it is also marked by varying degrees of diversity. For example, one thinks of the Thai monk Buddhadasa Bhikkhu (d. 1993), who was accused of being a “Mahayanist” for highlighting the doctrine of Emptiness (śunyatā), a central Mahayāna concept but of relatively minor importance in Theravāda. A former monk, Tilakaratne, professor of Pali and Buddhist studies at the University of Colombo, brings an understandable normativity to his description and analysis. Furthermore, the author’s background gives the volume a direct firsthand flavor. For example, in discussing the Pali formula extoling the virtues of the sangha that all Theravāda Buddhists learn by heart and repeat within a daily ritual context, the author observes that even though lay practitioners continue to use the formula throughout their lives, they may not comprehend its meaning. In his discussion of the basic teachings of Buddhism, the author addresses the common misinterpretation of the fundamental Buddhist teachings of not-self (anattā) and nirvāṇa as negative concepts. The teaching that an individual does not [End Page 219] exist independently affirms the phenomenology of the dynamic, interdependent nature of all things, and, more importantly from the standpoint of spiritual practice, affirms that with this realization (i.e., nirvāṇa) “one’s thirst in all forms becomes extinct” (p. 44). The author structures the basic teachings of the Buddha in terms of the traditional categories of the three trainings: morality (sīla), concentration (samādhi), and understanding (paññā). Apropos of the contextual flavor of the book, the author’s discussion of sīla for the laity situates the five precepts (abstaining from taking life, from stealing, from sexual misconduct, from telling lies, and from alcohol and intoxicants) within the ritual of taking the precepts as a daily practice at home, the temple, or at pubic ceremonies. Paññā or “seeing things as they are” addresses the fundamental Theravāda teachings of suffering (dukkha), impermanence, and not-self: “Suffering alone exists, not a sufferer; action alone exists, not an actor; extinguishment alone exists, not one who is extinguished; path alone exists, not one who treads on it” (Buddhaghosa) (p. 55). Given the prominence of the concept of...

“Fishers of Humans,” the Contemporary Theory of Metaphor, and Conceptual Blending Theory

The present study argues for a new interpretation of the expression of humans that is sensitive to current understandings of intertextuality, narrative, and metaphor. Fishers of humans is treated as a metaphorical expression, being viewed through the apposite lenses of the Contemporary Theory of Metaphor (CTM) and Conceptual Blending Theory (CBT). Both theories emphasize the role of a metaphorical expressions immediate context, and thus the Markan narrative is analyzed closely; intratextuality is valued over intertextuality. Metaphor is seen to enhance not just the Markan characterization of the Twelve but also a historical construction that takes into consideration their emergence in Jesus' public career. By way of CTM, the expression's underlying conceptual metaphor is deduced as a proclaimer of the kingdom is a fisher. Further, the evocation of transformed social identity is affirmed by an application of CBT.(ProQuest: ... denotes non-USASCII text omitted.)...av0pcO7rcov.And Jesus said to them: Come after me, and I will make you to become fishers of humans. (Mark 1:17)Although of humans (...) is a patently metaphorical expression, the cognitive linguistic view of metaphor is conspicuously absent from its modern interpretations. It is largely for this reason that divergence, incoherence, and speculation abound in scholarly views on its sense and objective.1 The present study endeavors not only to redress this but also to reinvigorate investigation into the historical origin of the Twelve. E. P. Sanders suggests,apart from what we learn from the symbolic nature of the number twelve, we do not know Jesus' purpose in calling [the disciples].... The call of the early disciples ... gives us no knowledge about how Jesus gathered about himself a small group of followers.2His concerns seem to be widespread, although John P. Meier presents an exception.3 We will offer a cautious historical construction only after close consideration of the expression of humans alongside the Contemporary Theory of Metaphor (CTM) and Conceptual Blending Theory (CBT).4 The first section of the article will outline CTM and the multivalent usage of the source domain fishing in antiquity. The second will establish the conceptual metaphor by way of analysis of the Markan narrative. The third will discuss of humans in light of CBT, and the final section will review the relevant secondary literature and suggest a historical construction sensitive to the issues of narrative and memory. By expounding on the compatibility of the strange metaphor with both the Markan narrative and the hypothetical pragmatic concerns of a forward-thinking, Galilean charismatic, we intend to show up the scholarly predisposition to reach at whispers of intertextuality.I. CTM and a Multivalent MetaphorMetaphors seek to understand one thing in terms of another. Thus, sin, a somewhat abstract concept, can be understood either in terms of dirt, a more tangible and embodied reality, or again in terms of a dangerous animal that is ready to devour the unprepared, or again in terms of a weight to be carried. In the jargon, sin is the target domain and dirt, dangerous animal, or weight are the source domains.5 Invariably the lesser known (more abstract) is explained in terms of the better known (more tangible). We structure sin in terms of dirt when we wish to speak of its removal, in terms of a dangerous animal or even snare when we seek to understand human vulnerability, or a weight when we seek to understand the consequences of sin for the sinner. In other words, different source domains are used to structure the target domain depending on what aspect of the target domain is being considered. By structuring we mean the mapping of constituent elements from the source domain to the target domain. Thus, in the conceptual metaphor of sin is a weight, the thing weighed down by an object is mapped to the person who acts wrongly; the object is mapped to the wrongful act; the weight of the object is mapped to the nature of the wrongful act; and so on. …

Luke’s Understanding of the Baptism in the Holy Spirit: A Pentecostal Perspective

Not long ago a Chinese house church leader commented, “When Chinese believers read the book of Acts, we see in it our own experience; when foreign Christians read the book of Acts, they see in it inspiring stories.” My Chinese friend’s point was clear: their experience of opposition and persecution impacts how they read Luke’s narrative. Chinese believers tend to read Luke-Acts with a sense of urgency and desperation, a sense of hunger generated by their need. So, they easily identify with the struggles of Peter and John, of Stephen and Paul. And so also they readily accept the promise of the Spirit’s enabling to persevere and bear bold witness to Jesus in the face of opposition. Implicit in my friend’s comment was also the belief that Christians who live in stable and affluent countries, Christians who live in contexts where the Church has a long and storied history, may have a difficult time reading the book of Acts in this way. He was suggesting that many of these Christians may find it hard to identify with the struggles and needs of the early disciples, and thus they do not read with the same sense of solidarity or with the same sense of urgency. I believe that this conversation touches on perhaps the greatest Luke’s Understanding of the Baptism in the Holy Spirit: A Pentecostal Perspective

Chaucer Abroad, Chaucer at Home:

Chaucer Abroad, Chaucer at Home:

Outworkings: Urban Mission in Mark 4

Gospel Practice Interpretation continues in the early chapters of Mark's Gospel in reflections by contemporary inner city urban ministers and community workers on the variety of ways in which their Gospel practice and witness are received in their experience. Such varied “reception” seems to be like the early disciples' experiences, and even to suggest proper and expected ways in which faithful gospel embodiment produces “results”, as Jesus experienced.

Forward

<br /><br /> <table width="530" border="0" cellspacing="0" cellpadding="0"> <tr> <td align="left" valign="top"> <a name="abstract"></a> <span class="subtitle" style="font-weight:bold">Abstract</span><br /> <p><img src="http://ejbe.libraries.rutgers.edu/files/rizzo.gif" align=left HSPACE=20>This is the first of two special issues of the Electronic Journal of Boundary Elements dedicated to Frank Rizzo. To say that Frank Rizzo played an important role in the development of what he referred to as “boundary integral equations� would not give much credit to where much credit is due. While it could be argued that the use of integral equations to formulate and form a computational basis of many of the problems of applied mathematics and engineering would probably have been inevitably developed, it was Frank’s seminal work on using the integral equation approach to classical elastostatics that set a whole new research area into motion. His dissertation (which we thought would be of interest to include in this issue) topic, as suggested by his mentor Marvin Stippes at the University of Illinois, and subsequently so well documented in the oft-cited paper “An Integral Equation Approach to Boundary Value Problems of Classical Elastostatics�, Quarterly of Applied Mechanics, 1967, represented the quantum step in the use of integral equations for classical scalar potential problems to the vector potential problems of practical engineering significance. The theoretical basis for this development was Betti’s reciprocal work theorem with the fundamental (response to a point force) solution of the equations of elastostatics, but it was Frank Rizzo who actually breathed the new life into this classical mathematics. A nontrivial contribution of Frank’s original work was to not only to achieve the singular integral equation formulation, but also the systematic methodology of reducing the elegant integral equation formulation to well conditioned, linear algebraic equations by proper analytical integration of the singular terms. Those combined theoretical and practical developments by Frank set into motion a whole new and modern approach to numerically solving partial differential equations, at least of the elliptic type. With Frank’s hard work and the recognition of its elegance and potential by several of his early disciples, the integral equation method blossomed into a powerful and practical computational methodology that would eventually be called “boundary elements�. Amongst the early disciples of the integral equation method, several of which contributed significantly to advancing the methodology to a sophisticated and now mature state, are the authors of this issue and its sequel dedicated to Frank. It is undoubtedly fair to say that most of these authors were, at one time or even continuously, colleagues and personal friends of Frank Rizzo. Frank’s contributions to the boundary integral equation method spanned nearly four decades, from roughly 1964 to 2001. I, too, have been very privileged to become involved with this field in the 1970’s and later to work side by side with Frank, especially in that part of the development of the methodology for what is now referred to as “hypersingular� integral equations. I’m sure that all the present authors can recall numerous occasions and conversations with Frank on a technical point or issue regarding the application of “his� boundary integral method to their own problem of interest. Throughout his productive career, his easy going, collegial, engaging, yet rigorous style earned him respect and admiration that surely befits the “father� of modern boundary integral methods. This commemorative sequence of two issues represents only a small token of tribute and recognition that Frank Rizzo so much deserves for his “singular� contributions to the field that he virtually invented, developed, promoted and nurtured to maturity. Thomas J. Rudolphi Iowa State University <br /><br /><br /> </td> </tr> </table>

“Code of Silence: Matthew 10 in the Context of Abuse and Ministry”

ABSTRACT Victims of domestic violence live with a code of silence. To speak out and share the truth brings pain, suffering, and rejection. The early disciples are reminded of this similar price for the truth in Matthew 10. The hope and comfort that Jesus provided the early Christians is similar to that hope, comfort, and courage that the church can present to victims of domestic violence. While the truth may set them free, it comes with a great cost. My wife Lori and I had presented an abuse workshop in Seattle for the Holgate Street Church of Christ and Bettie Williams-Watson of Project MIC on a weekend in October, 2002; the sermon was on Sunday morning.

Fetal and childhood nutrition in type 2 diabetes in children and adults.

In the four decades that encompass this observer’s identification with the field of pediatric endocrinology, undreamed of advances have accompanied the development of radioimmunoassay and the molecular biology revolution. The virtual abolition in the US of cretinism from congenital hypothyroidism, the availability of unlimited supplies of recombinant growth hormone (GH), and other revolutionary advancements in pediatric endocrine knowledge, diagnostic capability, and treatment resulting from scientific and technological progress are not the only dramatic differences from midcentury practice. The inaugural ‘Hot Topic’ Fetal and childhood nutrition in type 2 diabetes in children and adults is one that would likely be considered outside the interests of pediatric endocrinologists by a founder of our subspecialty, Lawson Wilkins, and many of his early disciples. The third, 1965 edition of what was then the only textbook of pediatric endocrinology, Wilkin’s 600 page The diagnosis and treatment of endocrine disorders in childhood and adolescence, devotes a short paragraph to diabetes mellitus as one of half a dozen causes of hyperglycemia. For many years, beginning in the mid-1970s, diabetes sessions at the Lawson Wilkins Pediatric Endocrine Society annual meetings were held in the evening, adjunctive to the Society, rather than integral, as diabetes sessions are now. The movement of diabetology into mainstream pediatric endocrinology has multiple causes beyond the clinical importance and challenge of the problem, including the scientific excitement about diabetes research (and its funding!), the extensive endocrine physiology that diabetes affects, and the inclusion of diabetes in the accreditation requirements of training programs and board certification for pediatric endocrinology. This history comes to mind because we are presently engaged in a comparable revolution in what is considered to be within the purview of pediatric endocrinology. One need not go back to the 1960s, as with diabetes, to recall when obesity was unequivocally outside the clinical interest of this specialty. In just the past few years, ever increasing numbers of pediatric endocrinologists, as they earlier did for diabetes, are becoming involved in developing teams to deal with this difficult and growing clinical challenge. For most, if not all, this interest and assumption of responsibility is a direct result of seeing an increasing proportion of new diabetes patients, especially those over 10 yr of age, who have type 2 diabetes, and whose treatment entails major behavioral

Creative Responses to Bach from Mozart to Hindemith

This volume examines a fascinating dimension of J. S. Bach's music: the crucial influence it has exerted upon the musical works of many other composers. In a series of articles by distinguished musicologists, compositions by Mozart, Beethoven, Brahms, Hindemith, and others are considered in light of the ways in which they bear Bach's unmistakable imprint. Ludwig Finscher opens with a survey of Bach's influence through several centuries, examining his sway over composers from Mozart and Beethoven to Schumann, Wagner, and Reger. Thomas Christensen shows that various of Bach's early disciples claimed authority from their master for opposing assessments of music and musical theory.Robert L. Marshall argues that Mozart's intense involvement with Bach's music probably occurred much earlier in his career than has generally been thought. William Kinderman demonstrates that Beethoven's assimilation of Bach also occurred very early in his career and that all aspects of Beethoven's mature style are heavily indebted to Bach. Walter Frisch reveals how Brahms' absorption in Bach's work involves a fruitful relation to cultural tradition. Steven Hinton traces Hindemith's evolving - yet essentially consistent - understanding of Bach's music. A work that subtly yet decisively traces Bach's presence in the ongoing history of composition, this volume is an important contribution to our understanding of Bach and of his many eminent successors. Michael Marissen is a professor of music at Swarthmore College and vice president of the American Bach Society. He is also the author of The Social and Religious Designs of J. S. Bach's Brandenburg Concertos.

The early history of boundary violations in psychoanalysis.

The notion of professional boundaries is a relatively recent addition to psychoanalytic practice. Freud and his early disciples indulged in a good deal of trial and error as they evolved psychoanalytic technique. The study of these early boundary violations illuminates the study of the evolution of the concepts of transference and countertransference. The recent publication of the correspondence between Freud and Jung, between Freud and Ferenczi, and between Freud and Jones has provided us with extraordinary insights into the boundary transgressions that occurred in the early days of psychoanalysis. The boundary violations of the analytic pioneers have contributed to the legacy inherited by future generations of analysts. Institutional resistance to addressing these difficulties in contemporary psychoanalytic practice may relate in part to the ambiguities surrounding boundaries in the training analysis itself.

BEYOND HOSPITALITY? THE MISSIONARY STATUS AND ROLE REVISITED

The Christian faith is intrinsically (Bosch 1991:8), though as Stephen Neill pointed out, is theological concept unknown to the New Testament (Neill 1980:512). Since realizing that apparent anomaly I have been tantalized by the notion of discipleship. Enormous enlightenment (and some accompanying shadow) has been thrown on the missionary nature of the lives of Jesus and early disciples by studies on the social setting of the gospels (Crossan 1991; Malina 1981, 1986; Malina and Rohrbaugh 1992; Neyrey 1991; Osiek 1992; Theissen 1992). Parallel to this, reflection on recent centuries of history has alerted us to the scandal of certain approaches, and we have attempted to soften only some harsh language but also a certain style of missionary engagement. and are now common missiological parlance, and we have tried to embrace a more gracious, listening, tolerant posture, ably depicted in last year's lecture by Kosuke Koyama entitled 'Extend Hospitality to Strangers' -- A Missiology of Theologia Crucis.(1) This represents a significant conscientization, only for professional missionaries but (since mission is a defining characteristic of church) for all committed Christians. But is enough? Or is simply the dramatic opening chapter of a novel way of undertaking which is in fact as old as the way of Jesus? If so, we may need to pursue the deeper implications of hospitality to strangers (Gittins 1989, 1994; Kamperides 1990) and revisit the social setting of first-century Palestine and the texts that constitute a reference-point for our Imitatio Christi. Written by a professional theologian or biblical scholar but by a theological anthropologist and minister, this synthesis may need qualification and nuancing. Yet my quest is simply for a deeper appreciation of the call of Jesus to come and to go, and for implications and applications for those who earnestly want to be counted disciples today. For two millennia the search for the Christian vocation has led through the highways of scholarship where scriptures and history are scrutinized, and the byways of people's lives where bread is broken and memories are forged; today's itinerary favours the low road. According to Wilbert Shenk, recent theoretical insights on inculturation and contextualization (Hiebert 1987; Kraft 1981; Lingenfelter 1992; Schineller 1990; Schreiter 1985; Shorter 1988), have not addressed the role of the missionary in any definitive sense. An important unfinished part of the contextualization discussion is to grapple with the role of the outsider [and] the marginal as change agents in relation to the subject context (Shenk 1993:2). Today's focus is on the missionary role. Strangers, and hospitality The temptation to define absolutely or out of context, though seductive, must be resisted: is no such thing as an autonomous person outside of a relational field: the interacting pair is critical (Carrithers 1990:222). Nothing is self-contained; if there were such a thing as an unrelated individual, none of us would know it (Harrison 1981:50). Similarly with hospitality, which describes a social disposition.(2) In spite of many helpful insights, much recent literature has seriously underplayed or overlooked the essentially dyadic nature of strangerhood and hospitality (Hauerwas and Willimon 1989; Keifert 1992; Steimle 1979; Willimon and Hauerwas 1992). But a stranger cannot be defined except in relation to someone else; and without a guest (stranger) as well as a host there is no hospitality. It would be dangerously naive to imagine that strangers may be treated legitimately by the automatic application of predetermined policy, and quite fatuous to define and defend hospitality simply by reference to a host's good intentions. A stranger-centred missiology suggested by Koyama is without problems for constitutionally self-important people: might turn our focus on the stranger (which, though desirable, would be insufficient); or might mean putting the stranger at the centre (which is precisely where the stranger, by definition, is and should be! …

The Birth of Christianity as a Hellenistic Religion: Three Theories of Origin

As a history-of-religions question, the birth of Christianity concerns first of all the theories about the origins of religions. The A. discusses three such theories: (1) theories of fulfillment claiming that the origin of Christianity inaugurated the birth of a new era (Gotthold Ephraim Lessing, Johann Gottfried Herder); (2) the theory of original fraud claiming that Christianity was based on lies by corrupt disciples of Jesus (Hermann Samuel Reimarus); and (3) the theory of original betrayal, claiming that the early disciples of Jesus at once exchanged the master's radical message for accomodation to the corrupt status quo (Friedrich Nietzsche)

“Living in a Land of Prophets”: James T. Barclay and an Early Disciples of Christ Mission to Jews in the Holy Land

In the nineteenth century the West truly rediscovered Palestine. A land many western observers had long considered fallen from its former glory was roused amid its Ottoman occupation to abide the hopes, dreams, and designs not only of aspiring Jewish nationalists but of British and American diplomats, explorers, archaeologists, adventurers, Christian pilgrims, missionaries, and others in that great entourage which Naomi Shepherd has dubbed the “zealous intruders.” Protestant missionaries in the Levant, to the extent that they established an early and enduring physical presence in the Holy Land and a living link with evangelical churches in Europe, Britain, and America, played a memorable, if limited, role in this modern reopening of Palestine to the West.