Search results for ""author vandenhoeck"

Die Metamorphosen von Ovid: Faszinierende Verwandlungsgeschichten, Götter und Liebe - aber fër Schëler oft eine große sprachliche Herausforderung.Diese Lektëre entschärft die Schwierigkeiten und motiviert, ohne auf die Beschäftigung mit dem Originaltext zu verzichten.Die Lektëre ist doppelseitig aufgebaut: Eine Comic-Fassung ermöglicht ein erstes grundlegendes Textverständnis und entlastet auch sprachlich schwierige Passagen. Der Comic dient zur Vorerschließung, an die sich die Arbeit mit dem Originaltext auf der gegenëberliegenden Seite anschließt.

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Reading Caesar's text in Latin classes at school is often the source of great frustration. But that need not be the case: This text of Caesar's work defuses the problem and motivates pupils at the same time without distorting the original text.The text is set up on facing pages: The comic version provides the reader with an initial understanding of the text and lightens up some of the more difficult passages, making work with the original text considerably easier to manage.

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Children and adolescents differ in terms of their abilities, their willingness to perform, their learning paths as well as their gender, sociocultural background etc. Many teachers feel left alone with a heterogeneous teaching situation and are looking for everyday methods that support all students and can be challenged. The book contains practice-oriented suggestions for dealing with heterogeneous learning groups and shows approaches for pedagogically dealing with diversity.

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Helen Knauf introduces classic media education concepts and stimulates a new mind in media education. Early and appropriate media education is undeniably important in our society. But how do you educate children to be critical and active users? And under what circumstances can this media education succeed? Answers can be found here: Dr. Helen Knauf explains how young children react to media, presents and evaluates theoretical approaches. Above all, however, it makes the implementation of projects in practice very concrete with the help of numerous suggestions.

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Dance plays an important role in many religious traditions, in rites of passage, processions, healing rituals or festivals. But it is also controversial, especially in Christianity. Colonial European Christian discourses tend to separate dance from religion(s) and spirituality. This volume explores dance as Third Space, following Homi Bhabha's postcolonial metaphor. The Inter-Dance approach combines interdisciplinary theoretical considerations with case studies. International experts examine dance controversies and discourses from the early church to World Christianity, as well as in Hasidic Judaism, Greek mysteries, Islamic Sufism, West African Togolese religions, and Afro-Brazilian Umbanda. Christian dance theologies are unfolded and the boundary-crossing potential of dance in interreligious and intercultural encounters is explored. The volume breaks new ground in how dance as ephemeral performative art, embodied thought and gendered discourse can transform studies of religion.

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Brunner analyzes the church-diaconal honorary office in the three social discourses of justification of professionalism, power / participation and work. Conclusion: insufficient. Based on the Kingdom of God motif, Brunner developed a theologically responsible process model with a systemic perspective. In it, voluntary and differently located work and activities in the church-diaconal area appear as a form of participation in the kingdom of God. That can only result in fair working conditions and a new appreciation!

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Die Arbeit analysiert durch exegetische und narratologische Untersuchungen die Charakteristika des lukanischen Doppelwerks. These ist, dass die Geschichte der Jünger bereits im Passionsbericht des Evangeliums antizipierend mitgedacht ist. Die lk Passionsgeschichte stellt die Jünger als Co-Subjekt des Leidens dar. Darüber hinaus weist diese Geschichte eine multiple story line auf. D.h., die Jüngergruppe treibt als Protagonist auch einen eigenständigen Subplot voran, während Jesus als Mentor ihnen hilft. Da dieselbe Erzählstruktur, in der die Jünger leiden und Jesus ihnen hilft, auch in Acta zu beobachten ist, erweist sich die lk Passionsgeschichte als Angelpunkt in der Erzählstruktur des Doppelwerks, während in der Auslegungsgeschichte bisher nur von Parallele die Rede war. Dadurch dass die Passio Christi und die Tribulatio Discipuli bei Lukas terminologisch voneinander unterschieden und in ein hierarchisches Verhältnis zueinander gebracht werden, lenkt Lukas die Leserempathie durch verschiedene Erzählfaktoren konsistent von Jesus auf die Jünger. Im Gegensatz zum übrigen NT und zur LXX unterscheidet Lukas beide Typen des Leidens vom Subjekt her, nämlich das Leiden Jesu als pa?e?? (passio) und das der Jünger als ??????(tribulatio). Lukas benutzt ??????als terminus technicus, mit dem er ausschließlich die Leidenssituationen der Jünger beschreibt. Für die Analyse der Empathie-Konstellation im lk Doppelwerk werden aktuelle Forschungen zur narrativen Empathie aufgegriffen und ein Modell kreiert, mit dem man quantitative Analysen durchführen kann. Verglichen werden u. a. die Perikopen Kreuzigung Jesu vs. Steinigung des Stephanus und letztes Gespräch Jesu vs. nAbschiedsrede des Paulus. Die Arbeit entwickelt zum Schluss ein Modell für eine Leidenshermeneutik. Das Modell nimmt sich als Leidensspirale aus.

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The theological question of "universal reconciliation" is a highly controversial and sometimes heatedly discussed matter

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Jonathan Edwards engaged in notable ways with the church in Germany through his writings on spirituality, theology and missiology, but this contribution has rarely been acknowledged in academic publications. In this book scholars who have an interest in both Edwards and the church in Europe offer contributions to a significant worldwide conversation on Edwards's texts and teachings. He found an ally in Martin Luther, sought out encouragement from German Pietists, and engaged with Western traditions of philosophy which proved useful in sharpening subsequent reflection on God's work in the world. Edwards was not just a remote colonial American pastor, but an active participant in the transatlantic republic of letters and contributed to the birth of the global missions movement, for which the church in Germany was itself a significant base.

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Recognizing the absence of a God named Yahweh outside of ancient Israel, this study addresses the related questions of Yahweh's origins and the biblical claim that there were Yahweh-worshipers other than the Israelite people. Beginning with the Hebrew Bible, with an exhaustive survey of ancient Near Eastern literature and inscriptions discovered by archaeology, and using anthropology to reconstruct religious practices and beliefs of ancient Edom and Midian, this study proposes an answer. Yahweh-worshiping Midianites of the Early Iron Age brought their deity along with metallurgy into ancient Palestine and the Israelite people.

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Is God Knowable? Paul addresses this fundamental question - not only for theology, but also for philosophy and the sciences as a whole - in Rom. 1.19 ff. He is familiar with the Old Testament and the Jewish tradition, but also knows the Greek popular philosophy of his time. What Paul explains about this has become fundamental for Christian preaching and instruction, teaching and theology. Paul teaches: God is knowable, namely as the Creator out of and in his creative activity, but he cannot be grasped in his essence. In the background of Rom 1.19 f. stands, factually interwoven with the idea of creation, the theologumenon of God's revelation through his works. It is of Old Testament origin, but was also used in Hellenistic-Jewish theology at the time of Paul. For Paul it is not part of a "natural theology", but rather of the biblical understanding of revelation. It is therefore a criterion for the proper evaluation of religion and religiosity. Of course, this can only be the case if the distinction between pagan religiosity and Judeo-Christian revelation is maintained. In the theology of the twentieth century, both in exegesis and dogmatics, this demarcation has been blurred beyond recognition. The aim of the present work is to help ensure that this revelatory theological criterion is reasserted in theology and the church when assessing what is to be understood by natural religion and theologia naturalis

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With the first volume of the commentary, Hermann Spieckermann presents a detailed overview of Psalm research from the 19th century to the present. At the same time, Spieckermann presents the theology of the Psalms in detail. In the interpretation of the first third of the Psalter, Psalms 1-49, the commentator pays particular attention to the profile of the content, the poetic design, the literary development and the time-spanning topicality of the prayers. The commentary aims to be of help to all who value the Psalms and want to make use of them in understanding and prayer.

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The 17th and 18th centuries have been regarded as one of the most exciting periods in the history of Hungary and Transylvania. The wars of liberation to terminate the Ottoman occupation, the integration of the Transylvanian Principality into the Habsburg Empire after 150-years relative independence, the colonisation of the uncultivated lands during the Ottoman rule, the re-organisation of daily life and Prince Francis (Ferenc) Rákóczis independence war (17031711) indicated serious challenges for the Habsburg Court in Vienna. This period (16861711) felled serious duties to the Hungarian Catholic Church, too. Prior to these duties, the process of Counter-Reformation in Hungarys eastern and northern regions was getting increasingly under way: Orthodox Ruthenians and Romanians in Transylvania united with the Roman Catholic Church. The bishops, who were highly supported by the missionaries delegated from Rome in order to re-organise the Hungarian Catholic Churchs religious life, re-appeared at the seats of the abandoned dioceses after the 150-years Ottoman occupation and nearly 110-years pressure from the strong Protestantism supported by the Princes of Transylvania. The Armenians church-union in Transylvania must be, in fact, analysed in this church-historical context. The history of Armenians in Transylvania, escaping from Moldavia and Podolia between 1668 and 1672, should be regarded practically as an undiscovered area from both the Hungarian and international church-historical point of view. The church-union of the Armenians in Transylvania is primarily associated with Bishop Oxendio Virzirescos (16541715), an Armenian Uniate cleric educated at Collegium Urbanum in Rome, missionary efforts. In this work, I have tried to look for evident responses to these afore-mentioned problems, resting on the partly discovered and undiscovered sources as well as analysing critically a few of secondary literature.

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On a monetary basis, Magdala must be considered as one of the most important and active settlements between the 1st century BC and most of the 3rd century AD on Lake Kinneret, a place of production and trade, of supply for military forces, certainly in contact with other trading centres, probably located on the Mediterranean coast, however in a 'market' perspective quite different from our current experience and even from the semantic content of this word, often abused with a semantic extension that does not correspond to the experience of the ancients. Its monetary decline started on the early 4th century, when the economic and monetary strategies of the Constantinian era shifted the flow of money to other routes, especially between the great port cities of the Mediterranean.The welcome contribution of Callegher's study derives from the new data published, which allows us to overcome "clichés" and a stereotypical view of both the archaeological site and the economy of the Upper Galilee.

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Wie die Theologie als Wissenschaft von Gott sich in der Gliederung ihrer Disziplinen im Spannungsfeld von Einheit und Vielfalt der Wissenschaften zu verorten hat, thematisierte Pannenberg in einer groß angelegten Monografie, die 1973 erschienen ist. 50 Jahre danach werden Beiträge zu "Wissenschaftstheorie und Theologie" vorgelegt, die anlässlich des 9. Pannenberg-Kolloquiums in der Münchner Hochschule für Philosophie gehalten wurden. Es referierten Winfried Löffler, Jürgen Werbick, Christoph Poetsch, Paul Schroffner, Dirk Ansorge, Harald Matern, Felix Körner, Georg Sans, Friederike Nüssel, Josef Schmidt, Thomas Oehl und Gunther Wenz.

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Die den hebräischen Texten der Königszeit zugrunde liegende Vorstellung vom Himmel als "hintergründiger Thronsphäre" veränderte sich seit dem Babylonischen Exil hin zur Deutung des kosmischen Himmels als Ort göttlicher Präsenz. Diese Verlagerung spiegelt sich maßgeblich in expliziten und impliziten Weltbildern der Schriften aus persischer Zeit wider. Erstmals entsteht in dieser Epoche mit Gen 1 ein Text, in dem die Weltschöpfung und damit die Zusammenhänge und Ausgestaltung kosmischer Räume in den Blick genommen wird. Dieser Text wird zum Fluchtpunkt kosmologischer Vorstellungen, die von ihm ausgehend von Autor*innen der folgenden Jahrhunderte kritisch fortgedeutet werden. Dies gilt in den Zeiten persischer Herrschaft vor allem für die Stellung des Menschen in der göttlichen Schöpfung sowie für den Kontakt zwischen dem himmlischen Heiligtum und der menschlichen Lebenswelt. Diese Transformationen zeichnet Thomas Wagner kritisch nach.

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"Weniger hilft mehr" lautet das Prinzip der psychoanalytischen Methode. Es empfiehlt Verzicht: Frei assoziierend verzichtet der Patient auf eine Auswahl des Gesagten im Hinblick auf logische, ästhetische oder moralische Normen. Gleichschwebend aufmerksam verzichtet der Therapeut auf theoriegeleitete HypothesenprÃ"fung, Helfenwollen und VerstehenmÃ"ssen. Dadurch etabliert sich eine Form therapeutischer Kommunikation, deren Ziel das Gewährenlassen des Unbewussten ist. Ausgehend von Freud fragt Kai Rugenstein nach Herkunft und Zukunft dieser Methode. Er untersucht ihre Anwendung in der Praxis, ihr theoretisches Fundament, ihren interdisziplinären Bezug und ihre Lernbarkeit. Dabei wird deutlich, wie die Methode der Psychoanalyse beständig davon bedroht ist, den mit ihr erzielten Resultaten zum Opfer zu fallen.

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Als universelles Kommunikationsmittel begleitet das Smartphone nicht nur den Alltag. Es dient auch der individuellen und kollektiven Selbstdarstellung auf den Schaubühnen der Medienwelt. In sozialen Netzwerken geht es darum, persönliche Bestätigung, soziale Anerkennung oder gar Identität zu finden. Das Internet verbindet Menschen miteinander und eignet sich zugleich dafür, Hass loszuwerden, Feindschaft zu erzeugen. In diesem Band untersucht der Psychoanalytiker Martin Altmeyer, wie sich in der Mediengesellschaft mit der sozialen Lebenswelt auch das Seelenleben verändert einschließlich der dunklen Seiten der menschlichen Psyche.

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Frank Natho präsentiert in diesem Buch eine Auswahl von Arbeitsweisen mit Tierfiguren, die sich in der beraterischen Praxis und Familientherapie bewährt haben. Beschrieben werden theoretische HintergrÃ"nde und methodische Schritte. Fallbeispiele und Abbildungen illustrieren das methodische Vorgehen. Wie sich Tierfiguren im Rahmen von Familiendiagnostik nutzen lassen, wird in Kapitel 2 erläutert. Die Versammlung der GefÃ"hle in Tierfiguren, Kapitel 3, beschreibt eine spezielle Form der Trauerarbeit mit Kindern. DarÃ"ber hinaus werden verschiedene psychologische und therapeutische Konzepte von Multiplizität vorgestellt und diskutiert. Sie bilden die Basis fÃ"r den Einsatz von Tierfiguren im Rahmen der Arbeit mit verschiedenen Persönlichkeitsanteilen (Teilearbeit). Kapitel 4 stellt eine weitere Teilearbeitsform, das Gespräch mit dem inneren Schweinehund, als eine Möglichkeit systemischer Suchtberatung vor. Dass sich auch Teammitglieder in Tierfiguren verwandeln können und wie sich diese Verwandlung methodisch in der Teamentwicklung oder Supervision nutzen lässt, ist in Kapitel 5 zu lesen. Der Psychologe und Familientherapeut Markus Hasselbach rundet die Methodenvorstellung ab und beschreibt in Kapitel 6 den Nutzen einer therapeutischen Anwendung von Tierfiguren im Bereich der neuropsychologischen Rehabilitation.

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The psychodynamic perspective of Stavros Mentzos is a clear alternative to the common classification according to ICD-10. Emotional conflicts and their specific processing modes play a central role in psychiatric disorders such as phobias, compulsions, depression, addictions, personality disorders or psychoses. The basic assumption is that psychological symptoms do not reflect deficits, but rather form their own dynamic entity with their own respective functions. For example, self-injuring behavior such as cutting provides the patients with an emotional relief. Mentzos gives many other examples from practice to create a psychodynamic understanding of the afflictions.

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Both in research and in practice, a number of basic competencies are considered necessary for successful process-oriented coaching and consulting activities. In the present research work, the extent to which these necessary competencies are related to vertical personality development was investigated. Loevinger's model of ego development, a stage theory of development, provides the frame of reference for this study. This paper fully summarizes the current state of research on the model in order to comprehensively analyze possible relationships with coaching and consulting competencies. As a first step, the competency requirements of selected coaching and consulting associations were analyzed to determine whether they are related to ego development and whether they express minimum requirements for ego development. The analysis revealed that the competency requirements of all associations show clear parallels to aspects of ego development. The majority of these requirements point to a fully developed, self-governed stage (E6) of ego development as a prerequisite for process-oriented coaching and consulting services. In a second step, empirical studies were examined to systematically analyze the relationship between ego development and aspects relevant to coaching and consulting. The results of the current empirical studies show a clear correlation between these competencies and ego development. This means that as ego development increases, higher coaching and consulting competencies become more likely. Many studies also indicate that a fully developed, self-governed stage of ego development can be expected as the basis for consistent work at an intermediate level of competence.

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Das Buch befasst sich mit der Geschichte der Massenarbeitslosigkeit in Westeuropa seit den 1970er Jahren am Beispiel der Bundesrepublik Deutschland und Großbritanniens. Es problematisiert die Wechselwirkungen von ökonomischen Zwängen, politisch-rechtlichen Regulierungen und den Handlungen und Vorstellungen von Arbeitslosen. Aus deren Perspektive zeichnet Wiebke Wiede die sozialen Zumutungen und sozialen Effekte von Arbeitslosigkeit nach. Die Studie liefert einen grundlegenden Beitrag zur zeithistorischen Erforschung von Deindustrialisierung und Subjektivierung "nach dem Boom".

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The work constitutes a type of masculinity in Russian literature of the second half of the 19th century and traces its development from pathetic, insect-like figures (Gogol's "The Coat", Čechov's "The Man in the Case", Andreev's "At the Window") to self-confident ones murderers (Dostoevsky's "The Gentle", Tolstoy's "Kreutzer Sonata", Tolstaya's "Whose Guilt", Andreev's "In the Fog"). Dostoevsky's "Untergrundmensch" ("Notes from the underground") occupies a central position, the variations of which are found in numerous texts of the time. The study shows the role played by the pathological loneliness of the characters on the narrative level, and the role played by gender relations and socio-historical hierarchies. Methodologically, it is based on the gender and masculinity studies of poststructuralism. The analysis of the texts shows the helplessness of a lonely, insecure male subject who rebels against a social order.

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Text in German. Obtaining and processing information is a central task of every secret service. The Stasi, however, by no means wanted to know 'everything' in an undifferentiated manner and did not monitor the entire situation. Overall, their attention was directed towards the state, the economy and military defenses rather than 'enemies of the state' and members of the opposition. The Stasi's way of working was by no means as anachronistic as the mountains of files and index cards that have been handed down. The information specialists at the MfS had been working since the 1960s to optimize the monitoring methods through targeted information acquisition and analysis. Even if their cybernetic utopia failed, the MfS took important steps on the way to the digital surveillance state. This book aims to close the research gap on this aspect of the history of the GDR secret police.

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The memory of mass crimes constitutes the parameters of universal ethics. The memory of the Holocaust was the reason for this. The annihilation of European Jews was of paradigmatic importance. In the meantime, other memories of mass crimes are also calling for public memory and thus recognition. Such a pluralism of memories holds a not inconsiderable potential for conflict, especially if the different misfortunes are attributed to one and the same historical event - the Second World War. Then opposing constellations and competitions of memory appear - not only between the political cultures of western and eastern Europe, but also and especially between European and colonial memories. Dan Diner's essay, now available in a bilingual edition, takes up the problem of conflicting memories of the Second World War and the Holocaust in terms of history and memory. By reaffirming the meaning of "Auschwitz" as a breach of civilization, the conditions of historical judgment and recognition are reflected in the memory against this very background. Dramatic differences, even contradictions, between Western and non-European cultures - especially that of Islam - are heralded here.

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Am 21. August 1948, vor 75 Jahren, wurde die "Filmatelier Göttingen GmbH" gegründet. Auch in der Filmbranche war nach der Katastrophe des Nationalsozialismus und Zweiten Weltkriegs ein Neuanfang notwendig, auch in ganz praktischer Hinsicht: Die alte Filmmetropole Berlin war zerstört, die UFA-Ateliers in Babelsberg befanden sich in russischer Hand. Es war purer Zufall, dass die beiden Filmenthusiasten Rolf Thiele und Hans Abich nach dem Krieg in Göttingen landeten. Auf einem ehemaligen Wehrmachtsflughafen fanden sie eine leerstehende Halle, die sie zu einer der modernsten Atelieranlagen nach dem Weltkrieg ausbauten. Buchstäblich im Rucksack wurden die ersten technischen Geräte aus Berlin nach Göttingen transportiert. Göttingen sollte, so die idealistische Idee der Gründer, die Keimzelle einer neuen Filmkultur werden. In den folgenden Jahren entstanden bei der "Filmatelier Göttingen GmbH" zahlreiche Kinoproduktionen, darunter Kassenerfolge wie "Hunde wollt ihr ewig leben" und "Nacht fiel über Gotenhafen", Heinz-Erhardt-Komödien ("Natürlich die Autofahrer"), Melodramen ("Die Barrings"), zeitkritische Werke ("Rosen für den Staatsanwalt") und künstlerisch anspruchsvolle Arbeiten ("Es kommt ein Tag", "Geliebtes Lebens").Der Film brachte unversehens Glamour nach Göttingen, Schauspieler wie Maria Schell, Nadja Tiller, Marina Vlady, Conny Froboess, O.W. Fischer oder Hans Albers waren zu Gast. Ein Hauch von Hollywood wehte durch die südniedersächsische Provinz. Allerdings währte der Traum nur 13 Jahre lang. Schon bald konzentrierte sich die Filmherstellung wieder auf die traditionellen Metropolen Berlin und, vor allem, München. Ende 1961 schloss das Atelier für immer seine Pforten.

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Wars are an expression of power-political, ideological and economic conflicts of interest. Behind it, however, there are certain functions that require careful analysis. The psychoanalyst Stavros Mentzos develops the thesis that narcissistic needs and deficits are compensated in armed conflicts. Inner conflicts, identity crises, depression, feelings of senselessness are shifted outwards. Contrary to the opinion of the majority of psychoanalysts, for Mentzos the human instinct for aggression is not the central motive of war, even if it is used as a support for the warlike act. If one looks at the psychosocial dimension of wars, there is also hope for a change in consciousness that can contribute to war prevention, which may one day help overcome the anachronistic institution of war. The new version of Mentzos' important work continues apart from the terrifying topicality of the topic.

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Psychoanalyse war nie eine monolithische Wissenschaft. Freud hatte seine Erkenntnisse zwar immer wieder ausgeweitet, revidiert und präzisiert, er hat aber an einer einheitlichen Theorie festgehalten. Die frühen Kontroversen mündeten oft in einen Streit um die Reinheit der Lehre, wodurch die Psychoanalyse in einer Orthodoxie zu erstarren drohte. Aus diesen Verhältnissen heraus hat sich die Psychoanalyse in den letzten fünfzig Jahren zu einer Wissenschaft entwickelt, die den Pluralismus ihrer Theorien akzeptiert. Der Autor zeichnet die Kontroversen um zentrale Konzepte und Schlüsselbegriffe nach, betont aber, dass die Psychoanalyse Asueinandersetzungen und die Suche nach Kohärenz braucht, damit nicht unvereinbare Positionen nebeneinander stehen bleiben.

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The theme of this volume is the question of value-perception. It is discussed from different philosophical, psychiatric, theological, and anthropological perspectives. The thesis that unites all the papers is the recognition that we live in a relational, dynamic world, in which we primarily perceive, and that to dissolve values from facts is fundamentally misleading, both in theory as in life. The contributions are the outcome of an energetic conference in 2016 where the problems at stake were rigorously discussed. The results are presented here, and they have an explicit order and are strictly related. It opens with basic questions and observations, then critical opinions and objections come into play, after which the outline of a larger theory of value perception is presented, and at the end some concrete examples from material practices are drawn.

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The doctrines of covenant, faith, and the order of salvation are crucial components of early modern Reformed soteriology. In seventeenth-century England, these three major doctrines of Reformed theology, which had been taken over undeveloped from the Reformers, took a mature shape, but aroused controversies among diverse Protestant groups. Modern historical scholarship on Reformed orthodoxy has produced little significant research that deals with these doctrines synthetically. This examination explores the broader role of faith in relation to these two significant doctrines for salvation in the early modern Reformed theology, with specific reference to the thought of Thomas Goodwin. To this end, Hyo-Nam Kim examines Goodwins life to review his religious experience and to understand his socio-theological context. Goodwins soteriology was sharpened by his battles on two fronts: The first is the threat of Arminian, Neonomian, and Socinian soteriologies that tended to place meritorious value on faith and on human acts. The second is the Antinomian errors that undervalued faith and human responsibility. Goodwin regarded faith as a key concept for his soteriology. Faith plays a central role in the covenant theology not only because a lack of faith was the immediate cause of breaking the covenant of works, but because saving faith was ordained in the covenant of redemption, and actually functions in the covenant of grace, as the instrument and a condition for the recovery of the relationship of mankind with God. Examination of Goodwins ordo salutis provides specific insight into the place and function of faith in the covenant of grace since each element of an ordo salutis refers to the blessings prepared for the elect to be finally saved. Together with the role of faith in Goodwins covenant theology, therefore, the reconstruction of Goodwins ordo salutis and the close examination of the role of faith in each blessing confirm that although faith may be said to be both an instrument and a condition for salvation, faith is the perfect instrument both for making salvation totally Gods gracious work, and for showing that the elect are not passive objects in the covenant.

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At the occasion of the 450th anniversary of the Heidelberg Catechism, an international conference on the spirituality of the Heidelberg Catechism was held at the Theological University Apeldoorn, 21-22 June 2013. This publication offers the plenary papers presented, and a selection of the short papers. While the papers center on the Catechism's spirituality, a wide range of topics is covered, from both historical and theological perspectives. These topics include: the roles of Ursinus and Olevianus, controverse theologians, anabaptist spirituality, comparisons with Calvin's Genevan Catechism and the later Synopsis of Purer Theology. Also, the distinct spirituality of faith, regeneration, the trinity, the law and prayer in the Heidelberg Catechism are scrutinized, besides the idea of mystical union and the art of dying and living. Three contributions reflect on the controversy on the Eucharist which has stamped the Heidelberg Catechism. From a practical-theological perspective, the preaching and teaching of the Catechism are discussed, as well as the mode of gospel presentation and the permanent character of catechetical instruction. So, this volume offers a broad range of scholarly perspectives on the Catechism. Its spirituality is famous for the first question and answer, on the only comfort in life and death: That I am not my own, but belong body and soul, in life and in death to my faithful Savior, Jesus Christ.""

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Filling the historiographical gap, Yoo raises a fundamental question concerning the criticism of the Reformed doctrine of free choice in relationship to divine necessity as determinism. Unlike the deterministic interpretation of traditional Reformed thought on free choice, the substantive and careful study of John Edwards writings on free choice in the intellectual context of the seventeenth and the eighteenth century shows that in Edwards view, human beings retain the natural freedom from compulsion and freedom of contrary choice even after the Fall, and divine necessity such as decree, predestination, and foreknowledge does not exclude human free choice at all.

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