Letter & response

Buku Pegangan Siswa Bahasa Arab MA Kelas XI

Isal Tea, 2019

Aturan tentang Cuti PNS

Connected Pharaohs: Complex Networks and the Digital Bronze Age. A Workshop at the Austrian Academy of Sciences supported by the Austrian Archaeological Institute, the NWO-Project “Picking Up the Pieces (PUP)” (SGW 2020-2 SGW) and the FWF-Project “Entangled Charters of Anatolia (ENCHANT)” (P 36403-G), convened by Arianna Sacco. Vienna, 20 May 2023 For online participation, please register via Arianna.Sacco@oeaw.ac.at.

Friends of Mt Athos Annual, 2019

I am grateful to Dimitri Conomos and Graham Speake for their kind permission to post this moving and informative account of the repose of Elder Aimilianos of Simonopetra.

A well known and referenced global result is the nilpotent characterisation of the finite p-groups. This un doubtedly transends into neutrosophy. Hence, this fact of the neutrosophic nilpotent p-groups is worth critical studying and comprehensive analysis. The nilpotent characterisation depicts that there exists a derived series (Lower Central) which must terminate at {ϵ} ( an identity ), after a finite number of steps. Now, Suppose that G(I) is a neutrosophic p-group of class at least m ≥ 3. We show in this paper that Lm−1(G(I)) is abelian and hence G(I) possesses a characteristic abelian neutrosophic subgroup which is not supposed to be contained in Z(G(I)). Furthermore, If L3(G(I)) = 1 such that pm is the highest order of an element of G(I)/L2(G(I)) (where G(I) is any neutrosophic p-group) then no element of L2(G(I)) has an order higher than pm.

Buletinul Centrului pentru dialog între ştiinţe şi teologie, Universitatea Craiova, Programul SReDOC, ed. Mitropoliei Olteniei, Craiova, 2002

[Published in Romanian] "The Final Shape of the World in the Apocalypsis of St John the Theologian: Creati­on, History, Salvation and Church. An Analytical and Systematical Attempt on Chapters 21 & 22" The present essay proposes an interdisciplinary approach to the last chapters (21 and 22) of St John’s Revelation, text which, in my opinion, should mean for theology more than we are ready to accept usually. The way it is situated within the scriptural canon (in perfect symmetry with the first three chapters of the Book of Genesis), the chapters of interest suggest a cosmological reading of the whole of Scripture and a cos­mo­logical understanding of the history of salvation. Before my analytical and systematical exercise, I considered necessary to set forth some landmarks of the ecclesial consciousness, or canon, from the perspective of which Scripture no longer appears as a historical and documentary source (for this reason, the historical-critical method is irrelevant to the Church), but as a testimony of this consciousness. This aspect is fundamental for an ecclesiastical understanding of the two chapters, and for discerning Scripture’s signification. My essay is structured in two parts. The first one (analysis) gathers an inventory of issues, showing that the message is communicated in two keys, cosmologically (chap. 21) and anthropologically (chap. 22). The second part (synthesis) evaluates Revelation’s message in an old and new-testamentary soteriologic perspective, highlighting the threefold structure of its message: cosmological, soterio­logi­cal, and ecclesiological. The result of this investigation may surprise. Ecclesially discerned, the text opens up new avenues for Church's vision on creation and salvation, as well as for interpreting the Christian expe­ri­ence as an achievement, in the here and now, of the final state of the world.