Christ

The notion of the imitation of Christ is a key concept that has been used in history to express the relationship that exists between Christology and Christian ethical reflection and action. However, despite its prevalence, there is a continued tendency within some scholarship to either reject it in toto or de-emphasise its importance. This research biblically and theologically challenges such notions and contends that Paul, in his letter to the Philippians, uses the story of Christ (Phil 2:5-11) and his own story (3:4-14) , which is patterned after that of Christ, to provide an essential and consistent initiative paradigm for Christian ethical reflection and action.

The central premise of this thesis is to re-vision what is known about Jesus Christ with a fresh set of Māori eyes to see what new insights can be added to Christological discourse. This thesis begins with a survey of Christological reflections by thirteen Māori writers from different theological, denominational and tribal backgrounds. This survey shows the richness and diversity of Māori epistemology in articulating and understanding who Jesus Christ is for Māori. Two significant themes are identified for further investigation being whakapapa (genealogy), and the relationship between land, people and God. The two genealogies of Jesus recorded in the Gospels of Matthew and Luke are analysed using a whakapapa methodology. New insights are discovered about the four women included in Matthew’s version of the genealogy of Jesus where the women are viewed through their indigenousness to the land of Canaan. Indigenousness and the land also play a major role in revisioning the genealogy of...

In these few pages Tomasita Saenz Cantu gives her testimony of conversion to the Hispanic Pentecostal faith and her struggles as a single woman on the U.S.-Mexican Border. She gives a brief biography and ends with the history of the beginning of the Apostolic Assembly of the Faith in Christ Jesus in the city of Mission, Texas dating back to the late 1920's and early 1930's.

Por misericordia entendemos el correcto comportamiento del hombre respecto de su prójimo en necesidad ante cuya solicitud de ayuda responde favorablemente. La misericordia de Dios para con el hombre necesitado (pecador), es la de apiadarse de él, perdonarlo y ofrecerle la salvación (curación). La misericordia que el hombre debe practicar para con su prójimo abarca la apertura ante sus necesidades, la compasión y la ayuda eficaz, a ejemplo del buen samaritano (Lc 10,30-37). La relación entre la misericordia divina y la humana aparece nítidamente ilustrada en la parábola del siervo inmisericordioso (Mt 18,23-35) y también en la quinta bienaventuranza de los misericordiosos de Mateo (5,7). Tanto en un pasaje como en otro queda manifiesta la dependencia del prójimo por parte de nosotros y nuestra dependencia perenne de Dios.

This paper posits two significant revelations why Dr. Jose P. Rizal, the Philippine national hero is regarded by the Rizalista groups as "God" or "Christ" Himself. First, Filipino culture has something to do with it; and second, American imperialism had paved the way to reinforce this veneration and worship for Rizal by some Filipinos. This paper argues that the common Filipino concept of God is influenced by culture and that the Filipino people themselves have contextualized "Christ" to make Him more relevant by believing that Rizal is still alive and he is the reincarnated Christ, the Jove Rex Al.

This paper illustrated how the scribes esoterically wrote the secrets of the Hebrew letter BETH into the first four chapters of Genesis; thus, the entire texts of the first four chapters of Genesis symbolizes BETH. In addition I show how the first chapter of Genesis symbolizes the Vesica Piscis that radiates out LIGHT.

"Abstract.
Cyril of Alexandria was not only one of the finest Christian theologians of his day, he also stands out in the ranks of the greatest patristic writers of all generations as perhaps the most powerful exponent of Christology the church has known. Nestorius was enthroned as archbishop on April 10th 428. The contemporary historian Socrates called Nestorius a proud and ignorant man whose innate and undisputed oratorical power masked a weakness of incisive thought. Nestorius argued that Theotokos did not do justice to the fact that, strictly speaking, Mary was not the mother of God but rather the mother of the man whom Christian faith recognizes as divine and thus calls God. On the other hand, the term Anthropotokos acknowledges that Mary is the mother of this man but can itself be taken to suggest that he is merely a man, which again is offensive to orthodox Christian faith in the deity of Christ. In Cyril’s letters against to Nestorius, Cyril not only defends the title Theotokos against accusations that it was reviving the heresy of Apollinariusm, but he denies the very legitimacy of using alternative Christological schemes a such as the ‘association of personas’ the Antiochian thinkers had spoken of. For Nestorius, the language of the exchange of properties was generally suspect, and often odious. He found, in the expressions «Mother of God» and «God suffering», little more than an ignorant piety that had cut so many corners in its implications that it stood very close to pagan mythical conceptions of the deity. For him, God the Logos raised the dead Lazarus, while the man Jesus wept at the tomb.
In Nestorius’ letter to Cyril, he argues that Cyril was right to teach the two natures were united in one person, and right to say that the divinity cannot suffer in itself, but that when he goes on to speak of the deity «participating in suffering» he undoes all his good work. Cyril insists that while of itself human nature is not powerful but passible, in its union with the godhead, as in the dynamic act of Incarnation, the human nature of the Logos thereby becomes an instrument of omnipotent power and thus, in a real thought paradoxical sense, an omnipotent instrument. It is at once powerful and fragile, majestic and humble. One of his favorite phrases is: «The Logos suffered impassibly».
Christ had two natures. Jesus Christ was both fully human and fully divine. Cyril insists that Mary, the mother of God, should be called Theotokos. If Jesus was only human, Cyril argues, and God was elsewhere, the Incarnation, the Word become flesh, would be meaningless. Cyril plunges into the debate with sharp invective, addressing one document «To Nestorius, the new Judas»."

The first part of this study looks into the exegesis of Philippians 2:6–8 in Aquinas’s commentary on St. Paul. The second provides some further details, drawn from other works of Aquinas, regarding the “exinanitio” of the Son. The goal of these two first parts is specifying the way in which Aquinas understands kenosis in the context of Philippians 2. They are indispensable for understanding the question of kenosis as it is presented in Aquinas without beginning by projecting upon his work problematics that are foreign to him. A third part offers a brief survey of Trinitarian “proces- sions,” “missions,” and creation, in order to clarify the Thomistic meaning of the exinanitio. Lastly, in the fourth part, we present two Trinitarian foundations of the kenosis of the Son that Aquinas develops in reference to Philippians 2. For Aquinas, the exinanitio of Christ means that the Son of God assumes, in the unity of his divine person, the “smallness” or “emptiness” of a human nature with all the “defects” (body and soul) that befit his mission of salva- tion (and therefore that are compatible with his sinlessness). The exinanitio applies only to the Son (and not to the Father, nor to the Holy Spirit, nor to the Trinity as such), and to the Son in his Incarnation. This exinanitio does not imply any intra-Trinitarian distance, nor any change of the divine nature of the Son. It corresponds to the manner in which Thomas understands the relationships between the theologia and the economy.

Representing what may be termed 'evangelical Calvinism,' Thomas Forsyth Torrance's doctrine of election is, with critical modifications, recommended as a model worthy of contemporary acceptance. Torrance follows Barth's christologically conditioned doctrine of election closely, but not slavishly, and presents a view of universal atonement and even universal pardon, but not universal salvation. Torrance contends that the word 'predestination' emphasizes the sovereign freedom of grace and so the 'pre-' in predestination refers neither to a temporal nor to a logical prius, but simply to God Himself, the Eternal. For

Saulo de Tarso fue «escogido» para ser apóstol del evangelio (cf. Rm 1,1; Gal 1,1). Y en su encuentro y experiencia con Cristo fue «conquistado» por su amor, para que él pudiera «conquistar» luego al mayor número de hombre para Cristo (cf. 1Cor 9,19.22). ¿Y cuál fue el motivo de su dedicación apasionada a la misión? «La caridad de Cristo nos apremia, al pensar que uno ha muerto por todos [...] para que los que viven, ya no vivan para sí mismos, sino para aquel que por ellos murió y fue resucitado» (2Cor 5,14s).

In Tract. eu. Io. 5, Augustine preaches his anti-Donatist theology of baptism by emphasizing that Christ always retains the potestas of baptism. By focus- ing on the term potestas to argue that Christ, not the bishop, is the primary agent in baptism, Augustine subverts the traditional North African theological tradition that identifies potestas as the power of the bishop to impart the Holy Spirit. Augustine appeals instead to a separate pro-Nicene theological tradition in which power is a manifestation of the one divine nature through arguments of common and inseparable operations. The term potestas thus provides insight into how Augustine negotiates competing theological cultures.

What is the Soul and What is the Psyche are questions that are never satisfactorily answered in the world at large.  This paper endeavors to explain the different between these two diametrically different concepts and why each acts out as it does in the world.  How does one lose his or her Soul?

This paper endeavors to show why the Sacred Scriptures of the world are analogous to the Soul or the Psyche that has no soul depending upon the spiritual mental acuity of the initiate.  The Sacred Scriptures of the world teach the eternal spiritual laws that governs the Soul or the Psyche that has no Soul and it explains why neither the Soul nor the Psyche can escape those omnipresent spiritual laws.

Humans tend to believe because of the teaching of societal mores that the sacred scriptures are solely meant for spiritual purposes.  I beg to differ.  The sacred scriptures is a handbook on the Soul and the Psyche in all aspects of life both spiritual and material.  The sacred scriptures are synonymously the Soul and the Psyche.  The sacred scriptures is merely the concretizing, into the vernacular, the generic paradigm that governs the Soul and the Psyche: in other words this concretizing the generic paradigm that governs the Soul and the Psyche is bringing ORDER OUT OF CHAOS.  Those living without knowledge of the sacred scriptures still are governed by it generic paradigm.  Ask yourself why humanity is always inventing new technologies.  Are not humans hardwired to do that?  When this paper discusses Chartres Cathedral's labyrinth this concept will be discussed from a different perspective but nonetheless the generic paradigm become all too clear.

The first four chapters of Genesis symbolizes the Genesis Creation Account, which illustrates how the dawn of Christianity was brought into existence. For those that read the bible via any translation of the Hebrew texts will never be able to spiritually or intellectually understand what this paper is all about. The Judea Christian Scriptures are numerically structured in a number of ways. However, I have to first point out to the reader that there is only one spiritual language [Word of God] in the world that people all over the earth can understand and that language is mathematics; though, shamefully few students do understand simple mathematics. All over the world there are hundreds of verbal languages where the majority of citizens in every culture cannot understand the language of another culture; in contrast, there is only one numerical language where every culture on earth discovers the same mathematical system. Both the Old Testament written via the Hebrew alphabet and the New Testament written in the Greek alphabet are structured numerically; thus, every alphabetic letter in both the Hebrew and Greek alphabets are numerically structured; thus, words that are created via the Hebrew or Greek alphabet have gematria (numerical) values. In addition the numerical verses are also symbolical on a numeric basis. Each verse has so many words, each day of creation have so many words that are numerically important, even the amount of words in a chapter are symbolic. The amount of times a word is used in a chapter can be extremely important numerically. There are numerical patterns in the wording of the bible that are also very important. Even the amount of chapters in the Old and New Testaments are numerically important to analyze. Throughout this paper I will discuss all this, via one way or another, illustrating how the bible is structured numerically.

This paper describes the deepest ESOTERIC SECRET throughout all creation, which includes the deepest ESOTERIC SECRET throughout the Judaeo Christian Religions. In this paper I illustrate how the SHECHINAH'S (Divine Presence) matrix scribes into the Torah the CYCLES OF DIVINE CREATION.

The SCHECHINAH (Divine Presence) is a commentary on the soul's two-part psyche: ego-consciousness and the unconscious mind. This matrix is known all over the world in all cultures in all times and climes.

Narcissus, and other tales, have been abundantly used in concretistic types of psychological interpretation. The article shows that they ought to be viewed in abstract terms as portraying processes in the individual and collective psyche. The examined stories depict the mystery of incarnation, symbolic of the emancipative effect of conscious realization. The gender of the god is discussed, and it is argued that the dominance of the masculine divinity depends on natural processes of conscious enhancement.

Keywords: archetype, Princess Cottongrass, Coyote Blue, Narcissus, Unicorn, Christ, Lucifer, Oedipus.

The central premise of this thesis is to re-vision what is known about Jesus Christ with a fresh set of Māori eyes to see what new insights can be added to Christological discourse. This thesis begins with a survey of Christological reflections by thirteen Māori writers from different theological, denominational and tribal backgrounds. This survey shows the richness and diversity of Māori epistemology in articulating and understanding who Jesus Christ is for Māori. Two significant themes are identified for further investigation being whakapapa (genealogy), and the relationship between land, people and God. The two genealogies of Jesus recorded in the Gospels of Matthew and Luke are analysed using a whakapapa methodology. New insights are discovered about the four women included in Matthew’s version of the genealogy of Jesus where the women are viewed through their indigenousness to the land of Canaan. Indigenousness and the land also play a major role in revisioning the genealogy of...

Resumen: La interpretación de los Salmos por Cirilo de Alejandría muestra cómo la presencia de Dios Uno y Trino embellece las vidas de los creyentes en Él. Dios ayuda a la gente a deshacerse de la tristeza y los problemas, y a encontrar la verdadera paz y felicidad en su vida. Dios escucha las oraciones de los justos y responde a sus peticiones. Cirilo explica esa gloriosa alabanza de la vida virtuosa, y la recompensa de Dios por esto produce un gran gozo y un resplandeciente destino para todos los seres humanos que creen en Dios. Los ángeles pueden ver el rostro de Dios, pero los hombres pueden ver solo la luz de su rostro. Cuando Cirilo dice rostro de Dios, quiere decir el punto de vista espiritual de todos los que existen en la tierra, y la luz del rostro es el conocimiento parcial de todos estos. La belleza de la presencia de Dios es un paraíso que elimina la única muerte real, la muerte del alma. La vida de los seres humanos sin Dios semejan a los colores de la imagen que se desvanecen. A diferencia de esto, la existencia de Dios da esperanza y anticipa la vida de las personas. Cirilo insiste en que la presencia de Dios en la vida de los seres humanos trae paz y amor. La humanidad manchada, recupera de nuevo la inmortalidad y retoma su belleza original, después de haber expulsado al pecado y, con él, a la muerte.

This paper focuses on the marble relief with enthroned Christ built in the north wall in the interior of the church of St Mary at Rab. The author begins by giving an overview of the scholarly literature that mentions this relief before proceeding with an analysis of its iconography. Finally, the author suggests a possible historical context in which the relief may have been produced. Since it was first mentioned in Eitelberger’s book of 1861, the relief has been characterised as early Romanesque – an evaluation agreed upon by most present-day scholars. Scholarly attention has been almost exclusively directed at the issue of the relief’s date and origin, and, due to the high quality of its carving, dimensions and its overall shape, the relief has been interpreted as an imported icon. At the same time, the iconography of the depiction itself has been relatively neglected, although even Abramić noted the unusual form of the lyre-backed throne. The iconographic analysis and interpretation presented in this paper throw new light on the possible commissioners and the historical circumstances that obtained during the period when the church of St Mary still had a cathedral function.

The aim of this essay is to unveil the interconnection between various instances of incarnation expressed in Allen Ginsberg's seminal twentieth century poem " Howl ". The Beat author seemingly plays with the theological notion of Incarnation and uses it as main analogy for the spiritual embodiment of his poetic/linguistic creation – that is the poem itself –, which is closely linked to the physical body of the prophet as well as to the sound and technique behind jazz music, particularly bebop. Firstly, a brief overview of Incarnation in Christian terms will be given in order to stress the necessary conditions for the coexistence of spirit and matter in the person of Jesus Christ, emphasizing language as a medium of expression that recalls Messianic mediation. Subsequently, Ginsberg's use of incarnational language will be linked to the act of physical consumption in remembrance and celebration of artistic incarnation. This act acquires a similar function to that of the Eucharist, while the structural and thematic composition of " Howl " – that embodies the spontaneity of bebop and the sound of the saxophone howling the suffering of Christ – will allow for a musical incarnation with the help of jazz.

The paper discusses Paul Ricoeur's contribution to Christology in general , which consists in prospecting the fundamental gratis-diaconal trait of hermeneutics of kerygma. Firstly the discussion focuses on the polyphonic name of the biblical God, secondly on some Ricoeurian aporias relating to Christ-Logos, which are however fruitful from a Christological point of view.

The Kingdom of God is God’s redemptive rule in the lives of those submissive to His eternal purpose and pleasure, (and God’s restraint and retribution against evil) as it is settled in heaven and revealed in the Scriptures of God’s Word, especially through Christ (Psa 119:89, 160; Heb 1:1-3). The full grace (that saves to the uttermost and teaches the saving Truth) of God’s Kingdom was finally inaugurated by Christ at His first coming yet the full glory (that resurrects/rewards the saints, and damns/destroys every evil) of the Kingdom shall be finally consummated by Christ at His second coming. Since God is our Father, Who is in heaven, the Kingdom of God is therefore exactly the same as the Kingdom of heaven (Mat 13:11; Mar 4:1; Luk 10:21-24). Christ came and corrected the Jewish error of a nationalistic, materialistic, temporal and geopolitical Kingdom of God and taught that the Kingdom is spiritual, non-nationalistic (Luk 13:28-29), increasingly unfolding (Mat 13:31-33; Mar 4:2632; Luk 13:18-21) near at hand (Luk 1o:8-11), and ever present (Mat 25:34).

The discovery of Origen's commentaries on Psalms in 2012 was an event for patristic studies. These commentaries are prepared in the form of homilies. It is said that Origen published them at the end of his life. In preparing his homilies, he applied the allegorical method as he used to do in many of his works. The implied author of Psalm 15(16) speaks in the first person. For Origen, it was evident that the persona speaking in Psalm 15(16) was Christ. Indeed, this Psalm belongs to the messianic Psalms. The article draws attention to three points: 1) Christ as the persona which has seen no corruption after the death in body; 2) Christ speaking about the Church; 3) Christ's double inheritance corresponding to His double nature: Divine and human. The Son of God (eternal Logos) is connected ontologically to the Father. He is also connected to the people, especially to Christians. The Son of God acts for Christians in the Church. When the Son prays for protection, He prays for Himself and for the faithful. In his commentary on Psalm 15(16), Origen wanted to expose the unity of the Old Testament with the New Testament: God's Son, Logos, Messiah and Christ is the center of both Testaments.

RESUMO
O objetivo deste artigo é oferecer uma contribuição reflexiva sobre um tema central da antropologia bíblico-teológica: o ser humano como imagem de Deus. Para a antropologia veterotestamentária, Adão, criado à imagem Deus, está em permanente referência a Deus. A figura de Adão é reinterpretada cristologicamente. Cristo é a imagem de Deus por excelência. Adão estava orientado para Cristo. Antropologia da imagem de Deus encontra sua realização em Cristo. Na teologia patrística, é determinante esta visão cristológica da imagem de Deus. No entanto, há um oscilamento quanto à identificação cristológica (Verbo eterno ou Verbo encarnado?) e à localização antropológica (no corpo ou na alma?). A teologia medieval se distanciou da visão bíblica e cristológica, assumindo uma concepção mais trinitária, almificada e racional da imagem de Deus. A compreensão bíblico-teológica da imagem de Deus é retomada com o Concílio Vaticano II.
PALAVRAS-CHAVE: Ser humano. Criatura. Imagem de Deus. Cristo. Corpo e alma.

ABSTRACT
This paper aims to offer a reflexive contribution on a central theme of biblical-theological Anthropology: the human being as God’s image. For the Anthropology of the Old Testament, Adam, created in God’s image, is in constant reference to God. The Adam’s figure is christologically reinterpreted. Christ is God’s image par excellence. Adam was oriented toward Christ. The Anthropology of God’s image finds its fulfillment in Christ. In the Patristic Theology, this christological vision of God’s image is crucial. Nevertheless, there is a fluctuation concerning the chistological identification (either Eternal Word or Incarnated Word?) and about the anthropological location (in the Body or in the Soul?). The Medieval Theology took distance of the biblical and christological perspective, assuming a more trinitarian, “souled” and rational God’s image. The biblical-theological understanding of God’s image is retaken
at the Second Vatican Council.
KEYWORDS: Human being. Creature. God’s image. Christ. Body and Soul.

"Cyril of Alexandria was not only one of the finest Christian theologians of his day, he also stands out in the ranks of the greatest patristic writers of all generations as perhaps the most powerful exponent of Christology the church has known. Nestorius was enthroned as archbishop on April 10th 428. The contemporary historian Socrates called Nestorius a proud and ignorant man whose innate and undisputed oratorical power masked a weakness of incisive thought. Nestorius argued that Theotokos did not do justice to the fact that, strictly speaking, Mary was not the mother of God but rather the mother of the man whom Christian faith recognizes as divine and thus calls God. On the other hand, the term Anthropotokos acknowledges that Mary is the mother of this man but can itself be taken to suggest that he is merely a man, which again is offensive to orthodox Christian faith in the deity of Christ. In Cyril’s letters against to Nestorius, Cyril not only defends the title Theotokos against accusations that it was reviving the heresy of Apollinariusm, but he denies the very legitimacy of using alternative Christological schemes a such as the «association of personas» the Antiochian thinkers had spoken of. For Nestorius, the language of the exchange of properties was generally suspect, and often odious. He found, in the expressions «Mother of God» and «God suffering», little more than an ignorant piety that had cut so many corners in its implications that it stood very close to pagan mythical conceptions of the deity. For him, God the Logos raised the dead Lazarus, while the man Jesus wept at the tomb.
In Nestorius’ letter to Cyril, he argues that Cyril was right to teach the two natures were united in one person, and right to say that the divinity cannot suffer in itself, but that when he goes on to speak of the deity «participating in suffering» he undoes all his good work. Cyril insists that while of itself human nature is not powerful but passible, in its union with the godhead, as in the dynamic act of Incarnation, the human nature of the Logos thereby becomes an instrument of omnipotent power and thus, in a real thought paradoxical sense, an omnipotent instrument. It is at once powerful and fragile, majestic and humble. One of his favorite phrases is: «The Logos suffered impassibly».
Christ had two natures. Jesus Christ was both fully human and fully divine. Cyril insists that Mary, the mother of God, should be called Theotokos. If Jesus was only human, Cyril argues, and God was elsewhere, the Incarnation, the Word become flesh, would be meaningless. Cyril plunges into the debate with sharp invective, addressing one document «To Nestorius, the new Judas»."

« Entre mon marxisme et mon décadentisme, il manquait la médiation d’un troisième terme qui est justement le christianisme ». Ainsi s’exprime Pasolini en 1964. Cette thèse propose de réexaminer La ricotta à partir d’une notion théologique : la réserve eschatologique élaborée par Jean-Baptiste Metz en dialogue avec les théologiens de la libération. A cette lumière, l’examen du procès de La ricotta et de son conflit central autour du rire, du sacré et du blasphème, offre la possibilité d’appréhender à nouveaux frais la portée politique des choix esthétiques de Pasolini puis de restaurer la trame historique sur laquelle se détache son œuvre. La ricotta répondait à une commande de film sur la fin du monde. L’approche par l’eschatologie éclaire la réponse pasolinienne : son récit de Passion lui permet de se positionner comme marxiste athée, à l’intérieur d’une culture chrétienne assumée et revivifiée. Enfin, la réserve eschatologique qui travaille l’esthétique du peuple dans La ricotta, notamment dans letraitement des voix, ouvre le pastiche pasolinien au temps des figurants.“Somewhere between my Marxism and my Decadentism, a third term was missing which is, in fact, Christianity”, dixit Pasolini in 1964. This thesis will re-examine La ricotta, through a theological prism : using the Eschatological Reservations developed by Johann Baptist Metz in tandem with the Liberation Theologists. In the light of this concept, the study of the trial of La ricotta and its central tension built around the comic, the sacred and the blasphemous, will allow us to consider the political weight of Pasolini’s aesthetic choices and to reconstruct the historic background of his work. La ricotta was commissioned as a film about the end of the world. One may shed new light on Pasolini’s creation by using eschatological theory. Through his interpretation of the Passion of Christ, he appears as a Marxist atheist within his asserted and revitalized Christian culture. To conclude, the Eschatological Reservations influence Pasolini’s aesthetic interpretation of the poor and their voices in Laricotta, and herald a new era, the Age of the Extras

Background: Widening of the tracheal bifurcation angle on chest radiograph is mentioned as a sign of left atrial (LA) enlargement. However, the clinical usefulness of this sign as a diagnostic tool remains controversial. The aims of our study were: 1) to determine the relationship between subcarinal angle and echo-measured LA volume, and 2) to assess the diagnostic value of measuring subcarinal angle for predicting LA enlargement. Methods: A total of 376 subjects who underwent echocardiography between September 2004 and June 2007 were enrolled in our study. LA volumes data were obtained, and then indexed by body surface areas. LA enlargement was defined as LA volume index (LAVI) > 28 ml/m 2. Subcarinal angles of each subject were calculated using their chest posterior-anterior view, and data were analyzed by statistical methods. Results: Application of Student's t-test disclosed subcarinal angles which were significantly greater in patients in the LA enlargement group than those outside the LA enlargement group (p = 0.0035). Furthermore, linear regression revealed a significant positive correlation between subcarinal angles and LAVI (r = 0.41, p < 0.001). However, ROC curve showed no optimal cutoff value of subcarinal angle which could predict LA enlargement. Conclusion: Our study demonstrated that the subcarinal angle measured by chest radiograph significantly correlated with echo-measured LA volume. However, there was no practical upper limit of "normal" subcarinal angle which was efficacious for detecting LA enlargement.

It doesn't exist a physiological criterion, neither chemical, neither physical: the marker it's biological. The apoptosis it's a physical phenomenon: and it is the marker of what we understand, of how the organic became understood. A cell, in its marker of beginning, possesses a time of life: there's no reason to suppose that any organism that has the understanding of living being may be differed of any other criteria that don't be the natural one: And in this sense, Jesus would die, independently of having been sacrificed, or, of the understanding of his sacrifice: in mode that, in his birth, the conception, a theological hypothesis, doesn't overwrites the organic limitations, of which the mortal body of Jesus was submitted. In mode that the Death is anterior to the man: The Theology hasn't forces to deny the Biology. Pope Francis, recently declared that Science is Religion[X]: There doesn't exists argumentation that someday, the natural world was different: what happened in the Paradise didn't happened in the Nature: and in this sense, Jesus could only be the same in spiritual terms: and this would be misunderstanding that Jesus was an atom of body-and-spirit, and not a unique spirit, in the form of a body, as Paul would like to: this would be disaffirming Pope Francis: the example of Jesus wouldn't be human, and neither the human of Jesus would be natural. And the question isn't exactly the Resurrection: Was the Jesus that came equal to the Jesus that went-back? Being this [I mean, Jesus] equal to the First? All knows, the resemblance isn't an equality: resemblance is an attribution of the same: in logistical terms, it's axiomatic: 'the same' possesses the understanding that one unique thing may as much being as not being, as much be as not be [tanto pode ser quanto não ser, tanto pode estar quanto não estar]: differently of the expression One unique thing: for this, the attribution it's fix: A=A: and in this sense, Jesus is equal to God: in mode that one unique thing isn't equal to one same thing: I want that these things be clears, and that the resemblance don't stay misunderstood. The spirit it's an image of the body, and in this sense, the difference isn't just the immortality, but emotional as well: the emotional image of Jesus wasn't exactly the same of the emotional image of God..? because the changing only has condition of explaining the coming-back: The Jesus that came was a weak-one, and the Jesus that came-back, was the strong-one: once the weakness, in this sense, even though addressed to the man, would've being addressed to God as well, independently of the criterials of the observation: it indeed existed. Well, I'm a specialist in Biblical issues and Torah, in mode that I already know the answer: and the answer couldn't be another, other that it doesn't exist indeed an answer: as every Biblical answer, it treats about an ambiguity…: in mode that the entire material in use, or even by grand Scholars, the answer it's a Creed: a Metaphor: in mode that I will be more specific, in the understanding of the question: Jesus performed weaknesses, but, was he a grand actor or did he felt weak in that moment? And in this moment, would it be correct that, the sentiment that Jesus felt, in that moment, was the sentiment of God? Independently of this sentiment being human as well: Paul and his wounds [Rom8, 1Cor15, 2Cor12 and 13] affirm that yes: 'When I'm weak, I feel powerful': but isn't plain that the weakness it's a sentiment of God… : possibilitate a weakness in God it's agree with the enemy: And Paul agreed: 'The Law, which was delivered to me, of The Sin and of the Death': was what Christ was to Paul: the image and resemblance of the Sin and of the Death: it was how Paul understood the nature, it was how Paul understood the Terrain: and this is also affirming that the emotional-body affected the emotional-spirit: what was lose in the body, was loosen in the spirit: in mode that, independently of the Spirit has the capacity of recovering itself and of recovering the body as well, it doesn't steps-away the understanding that the Spirit in that exact moment, and this is the specificity of the question, a sentiment strange to the nature of God existed in Jesus: justify, in this sense, it's useless, because it doesn't steps-away the understanding that the weakness indeed existed, independently of the eschatology of the question, it's admitting that one day God was weak: This is the understanding of the Torah, this is the understanding of Christ,

تتحدث هذه المقالة عن حقيقة طبيعة السيد المسيح بين ألوهيته وبشريته أو ما تسمى حسب المصطلح المسيحي ب )الكرستولوجيا( وتتناول حقيقة شخصية المسيح وأعماله ودعوته وكل ذلك من منظور فلسفة وأفكار إحدى أهم الشخصيات العلمية والأكاديمية والفلسفية واللاهوتية في الديانة المسيحية في عصرنا الحالي وهو البرفسور البريطاني 1922 م(، إذ تقدم لمحات وتصورات عن طبيعة شخصية المسيح الحقيقية )كما يراها الفيلسوف - جون هيك ) 2012 هيك(، والتي بالتأكيد تخالف العقيدة والتقليد المسيحي الممتد لمئات السنين، تلك العقيدة التي أقرت في مجمعي نيقيّة وخلقيدونيّة المسكونيين، والتي تذهب إلى وجود طبيعتين داخل السيد المسيح هما الطبيعة الإلهية والطبيعة البشرية اجتمعتا وامتزجتا معا وكونتا الإله المتجسد.
öz
Bu makale, mesihi terimine binaen isimlendirilen Kristolojiye, İsa Mesihin ulûhiyeti ve beşeriyeti arasında kalan doğasına değinmektedir .Aynı zamanda İsa mesih'in çağrısını,yaptıklarını,kişiliğini vb konuları felsefenin ve günümüz Hristiyanlığındaki ilahiyat, felsefi, akademik, ve ilmi alanda en önemli şahsiyetlerden biri olan John Hick'ın görüşlerinin  perspektifinden ele almaktadır. Öyle ki filozof Hick'ın öngördüğü gibi İsa Mesih'in kişilik doğasına,  Kalkedon ve Birinci İznik konsilinde kararlaştırılmış olan Hıristyanlığın akidesinin ve geleneğinin yüz yıllar boyu ters düşmesine, İsa Mesih'in bir araya gelen, birbirine karışan, bir bedende vücut bulmuş ilahı meydana getiren tanrısal ve beşeri iki doğasının olduğuna dair önbilgiler vermektedir.
Anahtar Kelimeler: John Hick, İsa Mesih, Kristoloji, Tecessüd, İsa Mesih'in doğası.

Christology (The Nature of Jesus Christ) according to the Philosophy of John Heck
Abstract
    This article discusses the true nature of Jesus Christ between his divinity and his humanity, or it so-called in the Christian term (Christology), It contains the reality of Christ's personality, his work and his call, all of that from the perspective of the philosophy and ideas of one of the most important scientific, academic, philosophical and theological figures in the contemporary Christian religion, The British professor John  Heck (1922-2012), It provide us insights into the nature of Christ’s true personality (as the philosopher Heck sees) which certainly contradicts the doctrine as well as the Christian tradition which extended for hundreds of years, that doctrine endorsed by the Ecumenical Councils of Nicaea and Chalcedon which believe in existence of two natures within Christ is the divine nature and the human nature that have met and merged together and become the incarnate God.
Keywords: John Hick, Christ, Christology, Incarnation, Nature of Christ.

El rescate de las viñetas originales de 1963 de “La feria” de Arreola ante la versión de 1971 de Joaquín Mortiz y las de la Editorial Planeta Mexicana. RESUMEN: Y aquí estoy yo, rescatando a las viñetas originales de “La feria” de Arreola de 1963, incluyendo a las de su portada: Las veinte adulteraciones presentes en la edición de 1971 de Joaquín Mortiz (JM: “Obras de J. J. Arreola: La feria”), más una en la versión del FCE (“Fondo de Cultura Económica”), también llamada “Obras” de Arreola, de 1995, al ser comparadas con las de los 60s de Joaquín Mortiz. Es decir, que las veintiún adulteraciones a las viñetas de “La feria” de Arreola, dibujadas originalmente por Vicente Rojo, expresan quince cambios con respecto a los iconos originales más cinco inversiones de los mismos y una clara alteración en la numeración visible en una de ellas: la última, alteración del FCE, es la del dominó en 2 – 1 que es cambiada a 1 – 1 (siendo solamente 80 las viñetas originales que se repiten a sí mismas para darnos un total de 294, incluyendo a las cinco que están presentes en la portada original, portada a la que Orso Arreola Sánchez, hijo de Arreola, me sugiriera incluir en la suma total), apareciendo estos errores en las ediciones subsiguientes, hasta llegar al reemplazo de todas las viñetas mediante siete nuevos dibujos no relacionados, por parte de la “Editorial Planeta Mexicana” (serie booket, al menos desde el 2015); mi petición es que “La feria” pueda ser restaurada a sus viñetas originales, incluyendo aquellas cinco que aparecieron en la portada de las ediciones y reimpresiones iniciales de los sesentas publicadas por Joaquín Mortiz.

The rescue of the original vignettes of Arreola’s “The fair” of 1963 when compared to the version of 1971 by Joaquín Mortiz and those by Editorial Planeta Mexicana. ABSTRACT: And here am I, rescuing the original vignettes of Arreola’s “The fair” of 1963, including those of its cover: The twenty adulterations present in the edition of 1971 by Joaquín Mortiz (JM: “Obras de J. J. Arreola: La feria”: “Works by J. J. Arreola: The Fair”), and the last one in the version of the FCE (“Fondo de Cultura Económica”), also called Arreola’s “Obras” (“Works”), of 1995, when compared with those of the 60s by Joaquín Mortiz. This means, that the 21 adulterations of the vignettes of Arreola’s “The Fair”, originally drawn by Vicente Rojo, are expressing fifteen changes in relation to the original icons plus five inversions of them, and a clear alteration in the visible numbering of one of them, altered by the FCE, that of the domino in 2 – 1 which is changed to 1 – 1 (there are only 80 the original vignettes that repeat themselves, giving us a total of 294, including the five present at the original cover, cover to which Orso Arreola, son of Arreola, suggested me to include in the total), appearing these errors in the subsequent editions, until the point of the replacement of all the vignettes through seven new drawings not related by the “Editorial Planeta Mexicana” (series booket, at least since the 2015); my request is that “La feria” could be restored to its original vignettes, including those five of the cover that appeared in the initial editions and reprints of the sixties published by Joaquín Mortiz.

In the beginning God created heaven and earth. The earth was void and empty, darkness was upon the face of the deep and the Spirit of God moved across the waters. And then He spoke. He said, "Let there be light". And all was very good. But the ones who first lived in that light allowed themselves to be deceived. Mankind, created in God's image became fallen. Pride, chaos, violence and darkness filled the earth. Yet, God so loved His people, that He would not leave them without forgiveness or hope. Salvation is promised to those who believe.