Secular Model Research Articles

Looking Forward By Always Looking Back: Reading Cosmopolitanism in Salman Rushdie’s The Satanic Verses.

Salman Rushdie has been embroiled in controversies ever since his infamous book, The Satanic Verses hit the book stores in 1988. For some he has been an advocate of liberal values with a critical outlook, but for the most he is someone who insulted the core values of Islam and denounced the Prophet by portraying him as a human with all the flaws and follies intact. The paper seeks to situate the text outside the spectrum of controversies which largely emanate from the religious discomfort and thereby assigning it a place in the geopolitics of the postcolonial scenario which concern with the identity politics, the diasporic communities have to face once they cross the borders. In other words, the paper attempts a cosmopolitan reading of the text and flashes out the gaps and fissures in the cosmopolitan in the ideal/utopia the West adheres to however superficial it to be. Also the paper sheds some light on the secular model of the West practices and the viability of the same in the Indian context. The paper would help the readers be aware of the author’s allegiance to the cosmopolitan as well as secular ideal of the West which affects the sensibilities of the postcolonial reader in a myriad ways.

A new insight into the Galactic potential: A simple secular model for the evolution of binary systems in the solar neighbourhood

Context. Among the main effects that the Milky Way exerts in binary systems, the Galactic tide is the only one that is not probabilistic and can be deduced from a potential. Therefore, it is possible to perform an analysis of the global structure of the phase space of binary systems in the solar neighbourhood using the Galactic potential. Aims. The aim of this work is to obtain a simple model to study the collisionless dynamical evolution of generic wide binaries systems in the solar neighbourhood. Methods. Through an averaging process, we reduced the three-dimensional potential of the Galaxy to a secular one-degree of freedom model. The accuracy of this model was tested by comparing its predictions with numerical simulations of the exact equations of motion of a two-body problem disturbed by the Galaxy. Results. Using the one-degree of freedom model, we developed a detailed dynamical study, finding that the secular Galactic tide period changes as a function of the separation of the pair, which also gives a dynamical explanation for the arbitrary classification between "wide" and "tight" binaries. Moreover, the secular phase space for a generic gravitationally bound pair is similar to the dynamical structure of a Lidov-Kozai resonance, but surprisingly this structure is independent of the masses and semimajor axis of the binary system. Thus, the Galactic potential is able to excite the initially circular orbit of binary systems to high values of eccentricity, which has important implications for studies of binary star systems (with and without exoplanets), comets, and Oort cloud objects.

Cordillera Zealandia: A Mesozoic arc flare-up on the palaeo-Pacific Gondwana Margin

Two geochemically and temporally distinct components of the Mesozoic Zealandia Cordilleran arc indicate a shift from low to high Sr/Y whole rock ratios at c. 130 Ma. Recent mapping and a reappraisal of published Sr-Nd data combined with new in-situ zircon Hf isotope analyses supports a genetic relationship between the two arc components. A reappraisal of geophysical, geochemical and P-T estimates demonstrates a doubling in thickness of the arc to at least 80 km at c. 130 Ma. Contemporaneously, magmatic addition rates shifted from ~14 km3/my per km of arc to a flare-up involving ~100 km3/my per km of arc. Excursions in Sr-Nd-Hf isotopic ratios of flare-up rocks highlight the importance of crust-dominated sources. This pattern mimics Cordilleran arcs of the Americas and highlights the importance of processes occurring in the upper continental plates of subduction systems that are incompletely reconciled with secular models for continental crustal growth.

(Post-)Kemalist Secularism in Turkey

The relationship between the state and religion established by the founding Republican regime has often had discriminatory consequences for religious plurality in Turkey. From its foundation in 1923, the state maintained a model of secularism in which religious activities and facilities were brought under state control. The ruling Justice and Development Party (AKP) has challenged the so-called Kemalist secularism and claimed to offer a liberal alternative. However, the AKP’s policies have also remained controversial. This article focuses on how and in what direction the AKP has transformed Kemalist secularism by examining institutional transformations in the military, the Presidency of Religious Affairs (Diyanet) and the national education system. It is argued that the AKP has maintained the same authoritarian practices and institutions in relation to religious plurality. In particular, the Diyanet and compulsory religious education have been appropriated by the AKP for the purpose of executing a conservative-Islamic political and social transformation that aims to eradicate plurality and create a monolithic society through indoctrination and a strict state monopoly over religious matters.

Оценкa реaлизaции демокрaтических норм для нaционaльного строительствa в Кaзaхстaне

Being located in the center of Eurasia, Kazakhstan has long been at the intersection of ancient civilizations of world and at the crossroads of major transport arteries. Thus it has been a site for a negotiation of social and economic, cultural and ideological relations between East and West, North and South, between Europe and Asia. At different stages in history, Kazakhstan has been home to many nations with distinctive cultural histories which have, in turn, been absorbed into modern Kazakhstan. In the pre-1991 period, the first and foremost issue that the Central Asian countries confronted was the issue of nation-building. The experience was that the Central Asian elite belonged to the most conservative and hardline element of the Soviet political establishment, which strongly resisted Mikhail Gorbachev’s policy of Glasnost (openness) and democratization. Even during the Perestroika period, the Central Asian leaders perceived the emergence of various opposition parties and groups in their Republics as a direct challenge to their position and power. They were preoccupied with the idea of preventing «unproductive and damaging reforms» and of consolidating their power without democratization and radical changes in political and state institutions. This, did not stop the discussion of possible «models of development» for the Central Asian Republics (CARs), which dominated the intellectual discourse in the region throughout the 1990s. It was especially intensive in Kazakhstan, Kyrgyzstan and Uzbekistan on the eve of the dissolution of the Soviet Union and during the very first stage of independence. A number of developmental models were floated around – the Turkish secular political model versus the Iranian theocratic model, the Chinese model of gradual economic reform versus Russia’s shock therapy model etc- to mention a few. Let us consider how today is evaluated the implementation of the Democratic norms for Nation-Building in KazakhstanKey words: Central Asia, democracy, norms and values, national construction, models of the choice of development.

RELIGIOUS QUESTION AND SECULAR STATE: CRISIS OF REGULATION BY DANI LE HERVIEU-L GER

The proposed paper outlines concepts of the Religious individualism in modern Western society analyzed by the French sociologist Daniele Hervieu-Leger in “Religion in movement (1999)”. Author proposes an assessment of the religious situation in the French society at the end of the XX century and discuss some examples. Particular attention is given to crisis of secular regulation of the religious in the modern society. The weakening of the regulatory capacity of religious institutions leads to a weakening of the secular state. Religious institutions should be able to implement the regime of the truth of faith, which makes the institutional power of the superior guarantor of common faith principles shared by all believers of the denomination. The system of “copying” the structures of the Catholic Church of the XVIII century adopted by the secular state, today is not more correspond nor religious organizations in general, neither even the modern structures of the organization of the Catholic Church in France, that become a problem for a state-confessional relation. Modern institutional disorganization in the religious field, contributing to the destabilization of the French model of secularism, weakened by political cultural and economic liberalization that undermine its principles values that historically based secular system itself. Institutional crisis of the truths of faith approval favours an increase in the number of belief systems of individual communities. The problem can not be solved a priori, legally separating the traditional, “recognized by law” and other religions. The changing religious situation the state must find a new model of interaction with religious groups and organizations. The material is useful for comparative studies of the religious situation in Russia and Western Europe.

Women Writing the English Republic, 1625–1681 by Katharine Gillespie

Reviewed by: Women Writing the English Republic, 1625–1681 by Katharine Gillespie David Norbrook Women Writing the English Republic, 1625–1681, by Katharine Gillespie. Cambridge: Cambridge University Press, 2017. 354pp. $120.00 cloth; $96.00 ebook. Women Writing the English Republic, 1625–1681 centers on the English republic of the mid-seventeenth century, but as the dates indicate, its scope extends earlier and later, and the author also aims to challenge assumptions behind much scholarship on early American republicanism. Katharine Gillespie’s book is brimming with ideas and fresh readings of works in print and in manuscript by six women with varied backgrounds and interests, some well known and others likely to be unfamiliar to specialists in the period. To link women with republicanism involves challenging some expectations. Feminist scholars have noted that the foundation of the Roman republic was grounded on Lucretia’s self-sacrifice, an image of passive rather than active virtue. Republicanism as an ideology has often been seen as inherently patriarchal, suspicious of women’s alleged emotional instability and confining them to a private sphere. Many studies of the English republic, my own included, have largely or completely excluded women from consideration. Modern scholarship has centered on secular models for republics while most of the women Gillespie studies were intensely religious, a sphere sometimes assumed to have been largely private and conformist. Gillespie argues, however, that women played an important role in challenging the traditional boundaries of political authority, in some cases through direct engagement with political struggles and in others through utopian re-imagining. Each chapter presents a different political or philosophical paradigm. Lady Eleanor Davies, whose obscure prophetic texts have been dismissed as insane, is here shown to have pioneered and steadily extended a radical critique of Charles I’s regime, which centered on the image from the biblical book of Revelation of the woman in the wilderness who opposed the earthly church. Gillespie draws parallels between Davies’s representations of Charles I as Samson and John Milton’s Samson Agonistes (1671) and argues that such works developed a “common culture of narrative elements” that were to inform John Locke’s A Letter Concerning Toleration (1689) (p. 71). Another Puritan woman, Lady Brilliana Harley, is best known as a dutiful wife who defended her family home against a royalist siege in her husband’s absence; Gillespie argues that these public actions were grounded in her earlier reading, recorded in her commonplace book, in which she synthesized Seneca and John Calvin and articulated a vision of the individual and the wife as agents in resisting tyranny. Gillespie shows how Harley instructed her son in these principles through her letters, fashioning him “as a citizen for a new sociopolitical dispensation” in [End Page 482] “an early example of republican motherhood” and was ready to give advice to her husband too (pp. 127, 128). Less well known (and perhaps not fitting well into the republican paradigm) is Isabella Twysden, whose manuscript comments on printed almanacs Gillespie interprets as formulating an innovative skeptical ideology. Anne Bradstreet was long criticized by feminist critics on the rather odd grounds that poetry about the history of politics was not an appropriate subject for a woman, but Gillespie traces the gendered humoral imagery of her earlier poetry as implying a sustained critique of monarchy and argues that Bradstreet’s The Tenth Muse Lately sprung up in America (1650) implied a model for the American colonies’ status as more independent or Greek than the Roman model favored by the republican government. Anne Venn’s little-studied chronicles of her spiritual experiences practice an ideal of strenuous independence of thought. Gillespie argues that she is “as pivotal a part of the war against tyranny as are soldiers” and shows how the publication of her writings in 1658 made a political statement (p. 272). Lucy Hutchinson’s Order and Disorder (1679) is read as preserving republican ideals after the Restoration through alchemical imagery. Gillespie’s work is a rich and kaleidoscopic interdisciplinary study, combining detailed contextual study of individual women’s political agency with more general theoretical concerns. Gillespie proposes her book as inaugurating a “mythopoeic turn” in republican studies, complementing earlier linguistic, cultural, religious...

Secular dynamics of a planar model of the Sun-Jupiter-Saturn-Uranus system; effective stability in the light of Kolmogorov and Nekhoroshev theories

We investigate the long-time stability of the Sun-Jupiter-Saturn-Uranus system by considering a planar secular model, that can be regarded as a major refinement of the approach first introduced by Lagrange. Indeed, concerning the planetary orbital revolutions, we improve the classical circular approximation by replacing it with a solution that is invariant up to order two in the masses; therefore, we investigate the stability of the secular system for rather small values of the eccentricities. First, we explicitly construct a Kolmogorov normal form, so as to find an invariant KAM torus which approximates very well the secular orbits. Finally, we adapt the approach that is at basis of the analytic part of the Nekhoroshev's theorem, so as to show that there is a neighborhood of that torus for which the estimated stability time is larger than the lifetime of the Solar System. The size of such a neighborhood, compared with the uncertainties of the astronomical observations, is about ten times smaller.

Through the Ages of Life: Rabindranath Tagore -- Son, Father, and Educator (1861-1941)

Research Framework: This essay attempts to reclaim Rabindranath Tagore (1861-1941), the “Myriad-Minded Man” from colonial India, through his “ages of life” – as a son, father, and educator – and his conceptualization of an alternate education and masculinity. Tagore’s critique of colonial education, his experiments with institutions, and his curriculum emphasizing arts and moral aesthetics over muscular nationalism challenged the dominant culture of masculinity. His paternalism embraced a “manliness” privileging moral and spiritual sustenance over economic and political considerations.Objectives: By focusing on Rabindranath Tagore, an iconic figure of Indian modernity, the essay attempts to demonstrate the tangled relationship between his domestic reality and his public commitment to social justice and pedagogy.Methodology: It deploys the method of contextualized textual analysis by examining a variety of literary sources -- personal narratives, correspondence, lectures, and essays.Results:Foregrounding the importance of family in its enabling and restrictive capacities, the essay explores connections between one family’s life and the Bengali understanding of age, gender, and class in late colonial India.Conclusions:The essay contends that Tagore’s position as a biological father and the transference of his affective concern to a larger body of children, in whom he inculcated a new sense of freedom, were inflected with an alternate sense of masculinity.Contribution:The essay contributes to our understanding that the role of “fathers,” biological and metaphorical, attained heightened significance among the educated, affluent community in colonial Bengal. An examination of the interminable connection between Tagore’s personal and public life disrupts the separation between the home and the world and establishes the centrality of the domestic in Indian nationalist politics. As a father and a reformer, Tagore challenged existing notions of masculinity through his reformed and secular model of education.

Homily for the Third Sunday of Easter, April 9, 2016

Homily for the Third Sunday of Easter, April 9, 2016 Romanus Cessario O.P. The miraculous catch of fish (John 21:1-14) marks the third of the Resurrection appearances. Throughout the forty days of Easter, we join the Apostles, the Blessed Mother, and the other chosen witnesses whose faith is confirmed, whose hope is strengthened, and, above all, whose love now finds its form in God. We also share their astonishment at seeing the Risen Christ. Forty days of Lent prepared us to focus on spiritual things. Forty days of Easter instills in us, as today's Collect says, a "renewed joyfulness of spirit." The Gregorian chants used at Easter communicate this joyfulness with subdued, not excited, tones. The ancient practice signals something of what Easter joy produces in the Christian soul: recollection, not exuberance. Spiritual joy comes from pondering the mysteries of faith, not enthusing about them. Why does the exultant Church, awash in Easter joy, maintain recollection? The answer lies in the words that the Risen Christ addresses to Peter. Once breakfast by the Sea of Tiberius is over, Peter receives the charge that inaugurates pastoral care in the Church: "Feed my lambs"; "Tend my sheep"; "Feed my sheep." Then, immediately, Peter learns of his own death by crucifixion. In other words, Peter learns that the Resurrection, in one sense, marks only a beginning. He glimpses the "much more" (John 16:12) of which Jesus spoke at the Last Supper, much more to ponder before the Resurrection of the dead when Christ's rising will attain its incorruptible manifestation. Priests and seminarians must take to heart this pondering, this beholding in faith. They, as it were, must take charge of the "much [End Page 9] more" that comes from the "Spirit of truth" (John 26:13). Why? Everything depends on their ministry. Our Lord's putting in juxtaposition pastoral charity and martyrdom teaches the sacred pastors of the Church (and those who aspire to become one) what to expect. Note well that Jesus never tells his apostles that everyone will love them. On the contrary, the apostles rejoice when they are found worthy to suffer dishonor for the sake of the name. What name is this? It is the Holy Name of Jesus. ________ Last week, the Holy Father gave the Church Amoris Laetitia: The Joy of Love. While the exhortation addresses spouses and families, it also instructs priests, the Church's shepherds, about what to expect. "Feed my lambs" now exhibits new dimensions. "Tend my sheep" requires more of us. "Feed my sheep" translates into accompaniment. Whom must they accompany? They must accompany spouses, members of families, young people, the weak, the sinful, the confused, in a word, everybody. Yes, we live in an Enlightenment world: "Here comes everybody," to cite James Joyce.1 What must priests do for "Everybody"? They must feed and tend them, lead them to the Risen Christ, to the Name of Jesus, and to the Church and her Sacraments. After Amoris Laetitia, this obligation weighs more heavily on the shoulders of priests than it did before. Why? The Pope's exhortation gives priests specific instructions about how to care for the lambs and the sheep. Amoris Laetitia does not shy away from treating particulars. The more it escapes generalization, this more pastoral instruction descends into the particulars of life. So we need help from holy women and men to penetrate the Pope's words. Only saints can instruct about how properly to handle particulars. Three saints of Carmel show the way. First, John of the Cross († 1591), the mystical author and ascetic, reminds priests of all kinds that bourgeois self-satisfaction wars against a heightened union with God. The least acquaintance with the Doctor of Carmel reveals that he eschewed ecclesiastical bureaucracy. In fact, "they" put him in jail. The Catholic parish is not a well-run supermarket, and the priest is not a manager. No secular models exist for feeding Christ's sheep. The only qualification that enables a man to tend Christ's sheep is love. John of the Cross rhapsodizes over this divine love come down to man: "O living flame of love / that tenderly wounds...

Teologisk normativitet og menighetsutvikling

Theological normativity and church development: The significance of the theological normativity for church development thinking and practice This article attempts to answer the following question: how significant is theological normativity for church development practice. At a time when many leaders are busy developing local churches ac cording to secular organizational models and experiences, this question always arises: to what extent does the normative character of the Bible impact Christian faith, church life and ministry and how might normative theology affect development projects that are going on in the church. The overriding issue that both current practice and the article focuses on is how theological normativity and empirical data can be integrated in church development. After explaining the concepts of theological normativity and empirical data and the relationship between them, the article discusses how different national (Norwegian) and international researchers within practical theology attempt to resolve the issues relat ing to integration. The article’s authors believe that these attempts end up in either assimilation or integration that is not fruitful for church development practice. The authors therefore propose an alter native integration model that distinguishes between three levels / degrees of theological normativity corresponding to three different fields / areas for church development. From this perspective, one can see how the integration of empirical data in these three levels of normativity brings both challenges and opportunities. The authors’ conclusion and recommendation concerning the function and signifi cance of theological normativity in church development, is that theological normativity bestows iden tity as well as having a guiding and corrective function.

Post-secularism, Multiculturalism, Human Rights, and Religion in Ontario

Most Canadians believe that they have resolved the issue of religious freedom—as well as the problems of the injustice of Christian privilege and discrimination based on religion—by redefining the social order according to Canadian models of secularism, multiculturalism, and human rights. Typical of this resolution were the protections against discrimination based on religion or “creed” in the Ontario Human Rights Code, drafted in 1962. However, dramatic social and demographic changes in Ontario over the last fifty years have presented the efforts of the Ontario Human Rights Commission to protect and promote religious freedom with unexpected challenges. New forms of ethno-racial and religious pluralism, more widespread secularism, more religious hybridity and innovation, and greater degrees of individualized expression of religious identity have forced the Commission to rethink its policies pertaining to religious freedom. The Commission is wrestling with the fact that not only has Ontario become more religiously diverse in terms of the number of world religions and sub-divisions in those traditions, but religion in Ontario is expressing itself in unprecedented forms. At the same time, jurisprudence and public attitudes about the role of religion in secular, liberal democracies are also evolving. This article examines the Commission’s treatment of religious freedom in its policy work on balancing competing human rights and protection of freedom based on creed. It analyzes the Commission’s challenges in formulating policies around religious freedom by examining the interaction between secularism, multiculturalism, and human rights culture in the context of the transition of Canada’s social order to a post-secular society.

Religious Diversity and Secular Models in Europe: Innovative Approaches to Law and Policy A Comparative Legal Study Addressing Religion or Belief Discrimination in Employment and Reasonable Accommodations For Employeess Religious or Philosophical Beliefs or Practices

The growing religious diversity in European societies poses important policy challenges in various domains of social life. The new religious landscape means that European states not only have to cope with inhabitants with varying commitments to Christianity as well as with humanists, agnostics, atheists, and Jewish and/or Muslim minority populations, but in many instances also with a ‘super-diverse’ range of other religious cultures and traditions which have entered Europe by way of immigration and conversion. Challenges with the position of Islam have been most visible, prompting a number of states to adopt restrictive measures on religious dress, family life and places of worship.This policy brief discusses a number of recommendations proposed by the RELIGARE project on on religion or belief discrimination in employment and reasonable accommodations for employees’ religious or philosophical beliefs or practices in the workplace.

The Political Theology of Laissez-Faire: From Philia to Self-Love in Commercial Society

This essay examines the neglected theological origins of early economic discourse. Against accounts emphasizing the secular and scientific foundations of classical political economy, I examine the origins of economic thought in religious debates concerning the nature of human love and divine grace. Specifically, the theorization of what was called “commercial society” in the eighteenth-century depended upon two general theoretical innovations, each of which began in the post-Hobbesian social contract tradition. The first was a conception of the oeconomy understood as a domain of non-political “society,” based on pre-political property relations and sub-political voluntary associations of a primarily commercial variety, reflecting divinely ordained social progress. The second was the transformation of the ancient concept of philia to stress the self-love underlying all human relationships and the necessary role of divine grace in generating social integration. The idea that an “invisible” mechanism – the market functioning according to God's providential design – makes private vices conduce to public benefit promised an account of social order generated through essentially non-political processes based on a specific political theology. Tracing these ideas from their origins in theological debates through to their appropriation as core features in the analysis of commercial society takes us from a late seventeenth-century theological argument to the late eighteenth-century formalization of a secular model of sociability in classical political economy. In conclusion, I consider how aspects of this early political theology may remain implicit in the modern conception of economic rationality.

The Long View of the 2011 Arab Uprisings

Abstract The diverse and well-researched essays in this book make an appealing argument that a real revolution has started in the region and that, early setbacks and reverses notwithstanding, a transition from authoritarianism to democracy has begun. To that end, Gerges, in his introduction to the volume, characterizes the Arab uprisings of 2011 as a revolutionary moment, one that carries within it the seeds of a desperately needed change in the Arab world. Nevertheless, the continued attachment of Arab populations to tribe, clan, and sect currently exceeds the commitment of youth across the Arab world to democratic change. Further, the rise of religious extremism has arrested the direction of protest so that there seems to be at least an equal, if not an ascendant movement to turn Arab societies backwards toward an assumed glorious past rather than to allow it to drift toward a more secular liberal model that Islamist extremists associate with decadent Western societies.

Secularism and Its Discontents: The Moor’s Last Sigh and Riot

The recurrent theme of dropping frontiers in a world which has become increasingly heterogeneous but intolerant is the leitmotif of Sashi Tharoor’s Riot and Salman Rushdie’s The Moor’s Last Sigh. The figure of the Moor and his hybrid genealogy is central to Rushdie’s vision, as he reconstructs a syncretic, tolerant Moorish Spain and juxtaposes it with Bombay, his haven of pluralism. He celebrates Nehru’s vision of a new Indian nation which, in keeping with the traditions of western modernity, promised to be above religion, clan, and narrow parochial considerations. With the vanishing of such ideals and hopes, as boundaries and religious communalism are getting intensified these diasporic cosmopolitan writers make a case for a boundless world. Their response is a human subjectivity which transcends color, class, narrow parochialism, tribalism and fundamentalism. Secularism is the very base of their humane approach. This essay, therefore, analyzes the theme of secularism and its discontents, particularly in the context of the coexistence of Hindus and Muslims in India, as it runs through Rushdie’s The Moor’s Last Sigh and Tharoor’s Riot by exploring the various layers of allegories related to pluralism and the critique of fundamentalism in them. Toward this end, it will focus on the recent debates on Indian secularism by scholars to interrogate the relevance of the European model of secularism which argues for the separation of state and religion.

Long-term dynamics beyond Neptune: secular models to study the regular motions

Two semi-analytical one-degree-of-freedom secular models are presented for the motion of small bodies beyond Neptune. A special attention is given to trajectories entirely exterior to the planetary orbits. The first one is the well-known non-resonant model of Kozai (1962) adapted to the transneptunian region. Contrary to previous papers, the dynamics is fully characterized with respect to the fixed parameters. A maximum perihelion excursion possible of 16.4 AU is determined. The second model handles the occurrence of a mean-motion resonance with one of the planets. In that case, the one-degree-of-freedom integrable approximation is obtained by postulating the adiabatic invariance, and is much more general and accurate than previous secular models found in the literature. It brings out in a plain way the possibility of perihelion oscillations with a very high amplitude. Such a model could thus be used in future studies to deeper explore that kind of motion. For complex resonant orbits (especially of type 1:k), a segmented secular description is necessary since the trajectories are only "integrable by parts". The two models are applied to the Solar System but the notations are kept general so that it could be used for any quasi-circular and coplanar planetary system.

Orbital clustering of distant Kuiper belt objects by hypothetical Planet 9. Secular or resonant?

Statistical analysis of the orbits of distant Kuiper Belt Objects (KBOs) have led to suggest that an additional planet should reside in the Solar System. According to recent models, the secular action of this body should cause orbital alignment of the KBOs. It was recently claimed that the KBOs concerned by this dynamics are presumably trapped in mean motion resonances with the suspected planet. I reinvestigate here the secular model underlying this idea. The original analysis was done expanding and truncating the secular Hamiltonian. I show that this is inappropriate here, as the series expansion is not convergent. I present a study based on numerical computation of the Hamiltonian with no expansion. I show in phase-space diagrams the existence of apsidally anti-aligned, high eccentricity libration islands that were not present in the original modelling, but that match numerical simulations. These island were claimed to correspond to bodies trapped in mean-motion resonances with the hypothetical planet, and match the characteristics of the distant KBOs observed. My main result is that regular secular dynamics can account for the anti-aligned particles itself as well as mean-motion resonances. I also perform a semi-analytical study of resonant motion and show that some resonance are actually capable of producing the same libration islands. I discuss then the relative importance of both mechanisms.

Secular models and Kozai resonance for planets in coorbital non-coplanar motion

In this work, we construct and test an analytical and a semianalytical secular models for two planets locked in a coorbital non-coplanar motion, comparing some results with the case of restricted three body problem. The analytical average model replicates the numerical N-body integrations, even for moderate eccentricities ($\lesssim$ 0.3) and inclinations ($\lesssim10^\circ$), except for the regions corresponding to quasi-satellite and Lidov-Kozai configurations. Furthermore, this model is also useful in the restricted three body problem, assuming very low mass ratio between the planets. We also describe a four-degree-of-freedom semianalytical model valid for any type of coorbital configuration in a wide range of eccentricities and inclinations. {Using a N-body integrator, we have found that the phase space of the General Three Body Problem is different to the restricted case for inclined systems, and establish the location of the Lidov-Kozai equilibrium configurations depending on mass ratio. We study the stability of periodic orbits in the inclined systems, and find that apart from the robust configurations $L_4$, $AL_4$, and $QS$ is possible to harbour two Earth-like planets in orbits previously identified as unstable $U$ and also in Euler $L_3$ configurations, with bounded chaos.

The New Apostolic Reformation: The critical reflections of the ecclesiology of Charles Peter Wagner

Charles Peter Wagner is a well-known missiologist and ecclesiologist of the latest era. He is the author, trainer and prayer warrior who founded the New Apostolic Reformation (NAR) that seeks to establish a fourth house. The NAR is a heterodox movement in Protestant Christianity sometimes known as the apostolic-prophetic movement, commonly associated with both the Pentecostal and Charismatic churches worldwide since the beginnings of the 1990s. Central to their theology is their locus of dogma that the task of the church, under the leadership of the apostles and prophets, is to take dominion of the earth within Christendom (distinct from Catholicism, Protestantism and Orthodox Christianity). The ekklesia is the people of God, whether they are gathered in their congregations on Sunday as the nuclear Church, or scattered in the workplace Monday through Saturday as the extended Church. The extended Church, just like the nuclear Church, is founded on apostles and prophets, but in the extended Church these are the different people who operate differently under a different rule book. It is these extended church leaders who will be most effective in transforming society. Workplace apostles are called to take dominion in business, government, arts and entertainment, media, family and education. Panoramically, Wagner’s ecclesiology, like mainstream evangelical ecclesiology, is trinitarian, communal, missiological and eschatological in nature and character. The weaknesses on his ecclesiology include the notions of polity based on fivefold ministries, balance of power and authority on church leadership, phenomenological approach to texts, exegetical shortcomings, and secular models in ecclesiastical governance.