It comes as something ofa surprise to reflect that the New York Review ofBooks is now over twenty years old. Even people of my generation (that is, old enough to remember the revolutionary 196os but not young enough to have taken a very exciting part in them) think of the paper as eternally youthful. In fact, it has gone through years of relatively quiet life, yet, as always in a competitive journalistic market, it is the controversies that attract the interest of the reader and to which the history (especially an admittedly impressionistic survey that tries to include something of the intellectual context in which a journal has operated) must give some attention. Not all the attacks which the New York Review has attracted, both early in its career and more recently, are worth more than a brief summary. What do we now make, for example, of Richard Kostelanetz's forthright accusation that 'The New York Review was from its origins destined to publicize Random House's (and especially [Jason] Epstein's) books and writers'?1 Well, simply that, even if the statistics bear out the charge (and Kostelanetz provides some suggestive evidence to support it, at least with respect to some early issues), there is nothing surprising in a market economy about a publisher trying to push his books through the pages of a journal edited by his friends. True, the New York Review has not had room to review more than around fifteen books in each issue and there could be a bias in the selection of

http://www.jstor.org/stable/pdfplus/3507774.pdf

The New York Review of Books

Objection 2: Further, it is superfluous to suppose that what can be accounted for by a few principles has been produced by many. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will. Therefore there is no need to suppose God's existence.

《神學大全》（Summa Theologica）導讀

Greek-English lexicon of the New Testament

The use of the Psalms in 1 Peter: an exegetical and hermeneutical study

The NT describes Christians as those who wait for Jesus (1 Thess 1:10). Despite this clear teaching, the concept of waiting has been neglected in scholarship, both Pauline eschatology and recent material on 1 & 2 Thessalonians. This thesis seeks to contribute towards a theology of waiting with a view to offering suggestions for greater clarity in eschatology and mission and ethics as they relate to eschatology. Based in a word study on the concept of waiting, this thesis establishes key words and texts for research into waiting: ἀναμένω (1 Thess 1:10), προσδέχομαι (Luke 12:36; Acts 24:15; Titus 2:13; Jude 21), ἐκδέχομαι (Heb 10:13, 11:10; Jas 5:7), ἀπεκδέχομαι (Rom 8:23, 25; 1 Cor 1:7; Gal 5:5; Phil 3:20; Heb 9:28), προσδοκάω (Matt 24:50; Luke 12:46; 2 Pet 3:12, 13, 14), and μακροθυμέω (Jas 5:7, 8). This thesis focusses on ἀναμένω in 1 Thess 1:10: its meaning in relevant non-biblical literature; and its meaning in its immediate and wider literary contexts. This focus is to ensure proper analysis because 1 Thess 1:10 has been neglected, despite its high significance as a fundamental description of being Christian in the richly eschatological 1 & 2 Thessalonians. v

Waiting for Jesus: the meaning and significance of eschatological waiting with special reference to ἀναμένω in 1 Thessalonians 1:10 and implications for eschatology, mission and ethics

In the modern world where people are still fascinated by the idea of virginity, the expression ‘being a Thecla’ or being a ‘disciple of Thecla’ refers to the state of virginity. This is a reference to Thecla in the ancient apocryphal Acts of Paul and Thecla . This article attempts to determine whether Thecla’s virginity still has relevance in our modern world. This apocryphal work is interpreted as the understanding of the characteristics of Thecla’s virginity and the denial of marriage. It transpires that the virginity in this apocryphal work is relevant to both men and women. Through her virginity, Thecla won social freedom, independence of male control and true love. She committed herself to her true love of Jesus Christ. It is concluded that Thecla’s virginity, as a free individual choice for both men and women, still matters in our modern world. However, virginity in modern patriarchal societies, where it is an instrument to control women, is a violent system of oppression of women, this is as negative and unacceptable as Thecla’s being forced to marry Thamyris. Virginity for the sake of a career and the freedom to choose married life or not, as we find in our modern world, both fit into Thecla’s framework of thinking. Virginity as a health measure to prevent HIV and AIDS does not affect one’s freedom to control one’s own body and is therefore typical of Thecla’s choice. Forced virginity testing of women, however, would be another violent system of oppression.

Does virginity still matter in the modern world? Virginity and the denial of marriage in the Acts of Paul and Thecla

Who is God according to the author of the letter to the Ephesians? What does this letter communicate about the character of God? Which attributes of God are specifically in focus in Ephesians? The focus of this article is the meaning and relevance of these characterisations of God in the letter structure, in the argumentation, in the rhetoric of the author and in the socio-historical context of the author and readers. The method of interpretation includes word studies, the epistolographic structure, the argumentation, the socio-historical background and the persuasion strategies used in the letter. The author identifies and categorises all attributes of God in Ephesians within the structure of the letter and argumentation and shows how these contribute to the purpose of the letter. The author of Ephesians presents God as being in total control of the universe, willing to be mankind’s Father and to equip them with wisdom and strength and gifts and blessings and he exhorts them to trust this God and imitate Him in their behaviour. Contribution: Although the attributes of God have been discussed by various scholars, this article is an attempt to not only identify the attributes of God in the letter to the Ephesians, but also to discuss the meaning and relevance of these in this letter.

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Attributes of God in Ephesians: Meaning and relevance

What motivates people to serve others? Why do we help those in need, the poor, the sick, the lonely, orphans and widows? Is compassion for humans a natural instinct or is it a learnt response? In the biblical tradition, it is a clear imperative to show one’s faith in God in one’s behaviour by reaching out to others. Luke 10:25−37 seems to be a key passage in the Bible that teaches and exhorts Christians to be compassionate. Psychology teaches us that compassion is a natural instinct in humans although choice is involved too, and it turns out that religion plays a role in reinforcing compassion. This article is an attempt to understand the motivation and limits of compassion as reinforced by the Christian religion by (1) interpreting Luke 10:25−37 in the New Testament and by (2) using modern psychological insights. It often happens that people reach out to others for self-interested reasons, as serving others psychologically gives them a sense of meaning and fulfilment as well as a positive public image. Compassion, however, is also motivated by a love for God and a love and concern for people in general. As caring for others also affects one emotionally and might cause burnout, it is important to set some limits and boundaries on compassion. As God’s love for us leads us to reach out to others, we need to be sure about how and when we should fulfil people’s needs, help them to cope with their own needs, help them to understand the reason for their needs, guide them to fulfilling their own needs or help them to find a place where help is available.

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The motivation and limits of compassion

An Interpretation of the Rhetorical Power of The Genre of Judith

It is not acceptable for Christians to live their lives in isolation. It
				is important, especially for Christians to participate in, to influence and to hold an opinion
				regarding the relevant issues in the world. When our magazines and newspapers report something
				new, Christians should become actively engaged and position themselves. When a women’s magazine
				published an article about spiritual intelligence being a demand of the twenty-first century, I
				wondered whether Christians could view themselves as spiritually intelligent. Therefore, this
				article seeks to offer an exploration of what spiritual intelligence entails and a determination
				of the relevance of Galatians 5:16-25 in this debate. The list of virtues in this passage offers
				a clear picture of what a Spirit-filled life should be. The latter appears to be synonymous with
				a spiritually mature life, as demanded by our modern world. Being a Christian improves the way
				one manages everyday problems in the world. It alters the way one conducts business. Christian
				spirituality (like many other forms of spirituality) can contribute to a successful and whole
				person, family, company, and nation.

/pdf/the-relevance-of-galatians-5-16-26-in-the-modern-spiritual-3dxarwxi4r.pdf

Elma Cornelius

Papers

Does virginity still matter in the modern world? Virginity and the denial of marriage in the Acts of Paul and Thecla

Attributes of God in Ephesians: Meaning and relevance

The motivation and limits of compassion

An Interpretation of the Rhetorical Power of The Genre of Judith

The relevance of Galatians 5:16-26 in the modern "spiritual intelligence" debate