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Macao Creole Portuguese (MacCP) is a critically endangered language spoken in Southeastern China. The formation of MacCP is attributed to the speakers of Portuguese-based creole languages in Asia (Asian CPs), especially Papia Kristang, the Malayo-Portuguese of Malacca (MalCP). Since the 19th century, MacCP has been traditionally classified as Sino-Portuguese, but comparative methods incited some authors to treat MacCP within the Malayo-Portuguese group. In Macao, the Malaccan origin of MacCP, known as Patúa or Maquista, is generally underestimated or misunderstood by the local population, including the Macanese/Maquista community. The main goal of this research is to clarify the origin of MacCP from a typological perspective on grammatical features. Secondly, while considering a possible revitalization of Maquista, the research should assess the significance of the Malayo- and Sino-Portuguese classifications in popular narratives and relate the language to current practices. The grammar of MacCP emerged from the complex linguistic ecology of the Portuguese colonial expansion in Asia. The documentation of Asian CPs allows us to sketch possible scenarios that explain the formation of MacCP according to linguistic, historical and social factors. A digital corpus of MacCP containing archive documents, contemporary literature, and oral transcriptions was assembled in order to produce a systematic review of 130 grammatical features, as defined in the Atlas of Pidgin and Creole Language Structures Online (APiCS Online – Michaelis et al. [eds] 2013). MacCP and MalCP share certain features that are not found in South Asian CPs, such as the in situ position of interrogative words, the reduplication for nominal plural, the form of reciprocal constructions, and the verb serialization of motion constructions, thus pointing to the Malayo-Portuguese origin. At the same time, other features suggest a certain influence from Sinitic languages, mainly Cantonese and Hokkien, such as the convergence between the genitive, adjective and relative clause constructions, the double-object construction, the verb-neg-verb polar question, the copular focus construction, the reduplication inducing a change of word class or semantics, and the use of certain deontic, imperative, and prohibitive verbal markers. The comparative analysis of the grammars of MacCP, MalCP and other Asian CPs can be represented quantitatively by the means of a phylogenetic network (SplitsTree4 – Huson & Bryant 2006). The results clearly indicate that, from a structural perspective, MacCP belongs to the Malayo-Portuguese group and the presence of Sinitic elements did not affect the core of the grammar. In fact, MacCP and MalCP appear to be more similar to each other than to the former Malayo-Portuguese of Batavia. However, the Malayo-Portuguese classification of MacCP does not resonate with the Macanese community. By contrast, the Sino-Portuguese classification translates current linguistic, social and semiotic practices. A socio-semiotic survey among the millennial generation of Macanese and the consideration of themes and motifs in Maquista literature indicates that the revitalization of Maquista simultaneously implies, in their views, the preservation of the Cantonese and Portuguese heritage

Interculturality is considered a constant given in the development of most major religious movements during the process of propagation coming into contact with diverse tongues, mores, and sentiments. And one of the chief, if not decisive, instruments contributing to this ever dynamic spread and reception of beliefs and cultures is translation. Christianity purports to be an incarnational religion, where the Word made flesh expresses the di-vine in human terms. Its doctrines are enshrined in a faith tradition that is developed largely through interpretation and translation. This short paper will cut into this sacral literary tradition by paralleling two influential mod-ern Christian thinkers, John Henry Newman from the Anglophone school, and Joseph Ma Xiangbo from the Orient, to see how attempts at translating the ideas and works of people from distinct cultural milieux is both reflec-tive of the necessary developmental nature of Christian teachings in the historical continuum of time and space, and indicative of the intellectual challenges that never cease to accompany the literary effervescence stem-ming from comparative religious studies.

Microbial and hydrothermal venting activities on the seafloor are important for the formation of sediment-hosted stratiform sulfide (SHSS) deposits. Fe isotopic compositions are sensitive to both microbial and hydrothermal activities and may be used to investigate the formation of these deposits. However, to the best of our knowledge, no Fe isotopic studies have been conducted on SHSS deposits. In the Devonian Dajiangping SHSS-type pyrite deposit (389 Ma), South China, laminated pyrite ores were precipitated from exhalative hydrothermal fluids, whereas black shales were deposited during intervals with no exhalation. Pyrite grains from black shales mostly display positive δ56Fe-py (0.01–0.73‰), higher than marine sediments (ca. 0‰), due to pyrite deriving Fe from basinal shuttled Fe(III) (hydr-)oxides and slowly crystallizing in pores of sediments with equilibrium fractionation, except for negative δ56Fe-py (−0.17‰ to −0.24‰) of two samples caused by mixing of Fe from underlain laminated ores. The positive δ34S-py (3.50–24.5‰) of black shales reflect that sulfur of pyrite originated from quantitative reduction of sulfate in closed pores of sediments. In contrast, pyrite grains of laminated ores have negative δ56Fe-py (−0.60‰ to −0.21‰), which were not only inherited from the negative δ56Fe of hydrothermal fluids but also caused by kinetic fractionation during rapid precipitation of a pyrite precursor (FeS) in hydrothermal plumes. These ores have negative δ34S-py (−28.7‰ to −1.82‰), because H2S for pyrite mineralization was produced by bacterial sulfate reduction (BSR) in a sulfate-rich seawater column or shallow sediments. The δ56Fe-py values of laminated ores co-vary positively with δ34S-py and δ13C-carbonate along the ore stratigraphy, with δ13C-carbonate values ranging from −12.0‰ to −2.50‰. However, they correlate negatively with aluminum-normalized total organic carbon (TOC/Al2O3). Organic carbon is thus considered to enhance the production of H2S by BSR activities, increase pyrite precipitation rates and promote the expression of kinetic fractionation of Fe isotopes. Intriguingly, in the ore units with vigorous hydrothermal venting activities, δ56Fe-py, δ34S-py and δ13C-carbonate values display a consistently increasing trend. Such results suggest that venting hydrothermal fluids significantly inhibited the H2S production of BSR, which then reduced the pyrite crystallization rate and decreased the kinetic fractionation of Fe isotopes. Our study reveals that the formation of SHSS deposits relies on H2S from microbial activities and metals from hydrothermal exhalation on the seafloor, but that vigorous exhalation can inhibit microbial activities and thus sulfide precipitation rates. The integrated use of Fe, S, and C isotopes can effectively elucidate these dynamic interactions between hydrothermal venting and microbial activities during the formation of SHSS deposits.

The place of theology is under threat in the modern university. It is denied a place, except insofar as it is useful in the training of religious professionals or as a phenomenon in its own right, on the grounds that relate to an unscientific scientism that both makes metaphysical assumptions it itself does not recognise as scientific or denies its own epistemological commitments. This article argues that the notion of education in ‘liberal knowledge’ or ‘universal knowledge’, the idea at the heart of John Henry Newman’s The Idea of a University provides a sufficiently robust counter to these assaults on the place of theology proper in the modern university and that refusing such a place to it undermines the claim of universities to use the name at all. It is precisely the uselessness of theology that guarantees its place in the university committed to universal knowledge and universal enquiry.

"Semantic studies of the Biblical Hebrew verb "whole" have been influenced by those of its most invoked nominal form "whole". In this volume Andrew Chin Hei Leong shows that the concepts of balance, alliance, and completeness form the basic semantic structure of "whole". Previous studies on "whole" employed either historical or textual methodology, which has been dominant in biblical lexical studies. In addition to these methods, in Leong develops a systematic semantic methodology from Cognitive Semantics and Frame Semantics, to demonstrate that it is balance, rather than completeness, that is the most central concept in holding the semantic network together"--

This book is a study of Eric Voegelin (1901-1985) and of the role played by metaxy in his vision of political philosophy. Metaxy, already defined by Plato as the "in-between" matrix of the human condition, is for Voegelin a powerful notion that symbolizes the intermediate state in which man experiences diverse and opposing tensions such as the ones between immanence and transcendence or mortality and immortality. The metaxy constitutes the realm of the divine-human mutual participation (methexis), and its locus resides in human consciousness (nous), there where the divine reality manifests itself as the origin of being. Being the field of intermediation between opposing forces, man has to keep the balance of consciousness in order to differentiate the noetic and pneumatic dimensions and so attune his life to the divine ground of being. This book claims that for Voegelin metaxy shapes the possibility of the philosophical, historical, political and religious orientation in life. Indeed, Voegelin’s approach deserves recognition as an option adequate for addressing the intellectual challenges engendered by modern and postmodern philosophies.

In this essay, we respond to Dustin Crummett’s argument that one cannot consistently appeal to body count reasoning to justify being a single-issue pro-life voter if one is also committed to the usual response to the embryo rescue case. Specifically, we argue that a modified version of BCR we call BCR* is consistent with the usual response. We then move to address concerns about the relevance of BCR* to Crummett’s original thesis.

Would the existence of extraterrestrial intelligent life (ETI) conflict in any way with Christian belief? We identify six areas of potential conflict. If there be no conflict in any of these areas—and we argue ultimately there is not—we are confident in declaring that there is no conflict, period. This conclusion underwrites the integrity of theological explorations into the existence of ETI, which has become a topic of increasing interest among theologians in recent years.

"In focusing on the gestation of "An Essay on the Development of Christian Doctrine" (1845), John Henry Newman's last work as an Anglican and presaging his transition to Catholicism, this book examines how Newman accounted for doctrinal continuity in the face of evidence of change in the history of the church"--

The aim of this study was to explore home–school collaboration in the areas of assessment, placement, and Individual Education Plan (IEP) development for children identified with disabilities or special educational needs (SEN) in Macao. Despite the noted benefits of parent–school partnerships from prior research, minimal research has been conducted from the perspective of parents of children with SEN to examine whether these partnerships materialize in the context of Macao. Participants included 115 parents of school-aged children diagnosed with SEN. They provided demographic information and completed a 36-item questionnaire derived from two validated instruments. The research identified a range of factors which hinder parental involvement in decision-making and in the inclusion of children with SEN in optimal ways in Macao schools. Parents indicated they were not receiving relevant information and assessment feedback from the teachers; they were minimally involved in the IEP process, and their children were not receiving one-to-one support, regardless of the type of placement. Parents also underlined issues related to the timing of assessment procedures. Parents of children attending special classes in regular schools voiced more satisfaction with support provision than parents of children following the full inclusion model. Recommendations about how services could be improved for greater parental involvement are discussed. Key Words: parental involvement, school–family collaboration, inclusion, special educational needs, Macao, Individual Education Plans, IEP