The article aims at an exegetical exploration of the theme of reconciliation in Eph 2:11-22. First it is argued that the passage has chiastic literary structure (ABCDD’C’B’A’). Reconciliation is in the structure a central (pivotal) theme around which go all other theo-logical motifs. The first element of pragmatic strategy of the author in Eph 2:11-22 is to show the condition of the addressee of the letter from the point of view of the Old Testament religion. As Gentiles they were deprived of God and His salvific promises. Thanks to the work of reconciliation accomplished by Christ’s death on the cross, both previously divided parts of the world (namely Gentiles and Jews) have become one. Christ’s work of reconcil-iation restores above all the relationship of each hostile group with God. The reconciliation between the two groups is a consequence of their prior reconciliation with God by Christ in the Holy Spirit (Trinitarian theology). Thanks to Christ’s work of reconciliation Gentiles are not strangers to God any more but together with the faithful Christians of Jewish origin form one “holy temple”, “Gods dwelling through the Spirit”, namely the Church.
In generalized method of data reconciliation as equations of conditions beside substance and energy balances can be used equations which don’t have precisely the status of conservation lows. Empirical coefficients in these equations are traded as unknowns’ values. To this kind of equations, in application of the generalized method of data reconciliation in supercritical power unit, can be classified: steam flow capacity of a turbine for a group of stages, adiabatic internal efficiency of group of stages, equations for pressure drop in pipelines and equations for heat transfer in regeneration heat exchangers. Mathematical model of a power unit was developed in the code Thermoflex. Using this model the off-design calculation has been made in several points of loads for the power unit. Using these calculations identification of unknown values and empirical coefficients for generalized method of data reconciliation used in power unit has been made. Additional equations of conditions will be used in the generalized method of data reconciliation which will be used in optimization of measurement placement in redundant measurement system in power unit for new control systems
Radosław Ptaszyński devoted over 700 pages of his book to Stanisław Stomma, a catholic intellectual who, during his life was confronted with two totalitarian systems, German Nazism and Soviet Communism. Stomma remains until today a symbol of „stommizm”. This name, created basing on a Stomma’s surname remains a symbol of political realism, and willingness of compromise (with direct limits), and accompanied by a strong moral integrity. Stomma, a devoted catholic played also an important role in the long process of Polish-German reconciliation. According to the Author “stommizm” itself can be recognised as a new kind of heroism, however remote from other well-known patterns of heroism.
In economics we often face a system which intrinsically imposes a structure of hierarchy of its components, i.e., in modeling trade accounts related to foreign exchange or in optimization of regional air protection policy. A problem of reconciliation of forecasts obtained on different levels of hierarchy has been addressed in the statistical and econometric literature many times and concerns bringing together forecasts obtained independently at different levels of hierarchy. This paper deals with this issue with regard to a hierarchical functional time series. We present and critically discuss a state of art and indicate opportunities of an application of these methods to a certain environment protection problem. We critically compare the best predictor known from the literature with our own original proposal. Within the paper we study a macromodel describing the day and night air pollution in Silesia region divided into five subregions.
Is the fact that the majority of the population in the Middle East belongs to Islam actually the reason why human rights in Muslim-majority countries appear to be so difficult to work out and enforce? Are Islam and human rights not basically compatible? Historically it cannot be disputed that the thought of human rights first took shape in the European and Western context. Over the course of several centuries, it became widely accepted, and finally the thought of human rights also became a political reality as they were implemented in democratic states and constitutions. However, it would be a wrong conslusion, as for instance has been emphasized by Heiner Bielefeldt, the former United Nations Special Rapporteur on freedom of religion or belief, to say that the ability to implement human rights, in particular thoughts about freedom and the equality of all people, is a one-sided affair and can only occur in the Western-Christian context. As far as Heiner Bielefeldt is concerned, this historic development, however, justifies neither the assertion that it had to happen as it did, nor does it justify Western representatives’ taking sole occupation of considerations relating to human rights thinking. Viewed from this perspective, human rights cannot boast a “Western” origin or a “Christian” character in a way that they would be incompatible with notions justified by Islam. Having that said, one is still to a large degree able to recognize a desolate situation in matters relating to human rights in Muslim-majority countries. But conflicts between Islam and human rights do not arise automatically out of the religious affiliation of a majority of the people. They certainly do stand out in those places where for political decision-making authorities Sharia law ranks higher than human rights and the granting of human rights is made dependent upon a traditional interpretation of the Sharia. Apart from the societal advocacy of human rights, there is the question as to the framework within which theological assessments of human rights questions occur. The following article aims at pointing to three discernable positions about human rights in the context of Islamic theologians, the a) the inclusive position, b) the pragmatic position, and c) the progressive position.