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Jessie Volt ist eine französische Pornodarstellerin. Jessie Volt (* März in Bordeaux, Frankreich) ist eine französische Pornodarstellerin. Inhaltsverzeichnis. 1 Leben und Werdegang; 2 Filmografie. Abonnenten, folgen, 51 Beiträge - Sieh dir Instagram-Fotos und -​Videos von Jessie Volt (@jessievoltofficiall) an. Finden Sie perfekte Stock-Fotos zum Thema Jessie Volt sowie redaktionelle Newsbilder von Getty Images. Wählen Sie aus 64 erstklassigen Inhalten zum. Ich möchte Euch gerne meine Schwester Jessie vorstellen. Die hübsche Blondine spielt gegenüber unseren Eltern gerne die Unschuld in Person, aber ich weiß.

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Growing up as part of that community, Volf lived doubly on the margins. Religiously, Osijek was predominantly Roman Catholic and Novi Sad predominantly Serbian Orthodox ; in both towns, Protestants were a small minority and Pentecostals were "a minority of a minority".

Raised in a home marked by a deep and articulate faith, Volf was formed in a Christianity that represented a form of life foreign to the dominant culture around him.

As Volf later recalled about his childhood, he did not have the luxury of "entertaining faith merely as a set of propositions that you do or don't assent to".

As the only openly Christian student in his high school, he had to explain why and how the Christian faith makes sense intellectually and is a salutary way of life.

This was the beginning of his journey as a theologian. The experience engendered his abiding conviction that living and working on the margins may be an advantage for a theologian of a faith that itself was born on the margins.

Volf considers faith to be a way of life and theology to be an articulation of that way of life. In many ways, his own theology is an articulation of the way of life he learned from his parents and his nanny.

His father found the God of love—or rather, God found him, as his father would say—in the hell of a communist labor camp. His mother, a highly spiritually attuned woman with a yearning for God, had a rich and articulate interior life.

His nanny, a noble woman who practiced non-judgmental goodness, led a life marked by joy and hope. In their own time and under their own constraints, each of them lived the kind of "theology" that Volf seeks to explicate and make plausible for diverse peoples living in today's globalized world.

The key themes of his work—God's unconditional love, justification of the ungodly, love of enemy, forgiveness , and concern for those who suffer—marked their lives as they lived under political oppression and economic depravation and endured life-shattering personal tragedies.

He awakened in Volf a love of learning, especially in relation to philosophy. Lewis and then continuing on to major 20th century theologians, such as Karl Barth , Wolfhart Pannenberg , and Joseph Ratzinger.

From the start, Volf's theological thinking developed in dialogue with philosophy. He graduated summa cum laude in with a thesis on Ludwig Feuerbach.

The same year he started working on his M. During the interim year back in Yugoslavia between his masters and doctoral study, he continued studying philosophy at the University of Belgrade.

From to Volf pursued a doctorate at the University of Tübingen , Germany , under the supervision of Jürgen Moltmann with compulsory military service back in Yugoslavia interrupting his studies from October to October For most of this time he had an ecumenical scholarship from the Diakonisches Werk and lived in the famous Evangelisches Stift whose former inhabitants included Johannes Kepler , Ludwig Feuerbach , Friedrich W.

Schelling , and Georg W. His dissertation was a theological engagement with Karl Marx ' philosophy of labor, and pursuing this project led him to study both German idealist philosophy and English political economy.

He graduated again summa cum laude, and the University of Tübingen awarded him the Leopold Lukas Nachwuchswissenschaftler Preis for his dissertation.

In he received a scholarship from the Alexander von Humboldt Foundation and started working on his Habilitation a post-doctoral degree required by many continental European universities for a call to a professorship.

He was awarded this degree in During his Tübingen years, Moltmann became a significant influence, especially the engaged character of Moltmann's thought and the importance of the Trinity for the shape of social life.

Also, while doing a Croatian translation of Martin Luther 's On the Freedom of a Christian , Volf discovered the young Luther, who from then on shaped his thought in major ways as discernible most clearly in his book Free of Charge.

In , the year he completed his studies at Fuller, Volf began his teaching career as a lecturer in systematic theology at his alma mater in Croatia.

Doctoral studies and compulsory military service interrupted his regular teaching, though he continued to offer intensive courses at the same institution.

After submitting his doctoral dissertation, Volf returned to full-time teaching. From until he served as professor of systematic theology at the Evangelical-Theological Seminary, which had by then moved to his native Osijek.

He remained in this position until when Fuller appointed him to a full professorship. Throughout this time, he continued to teach in Osijek as his full-time contract with Fuller included provisions for teaching two courses every year in Croatia—an act of generosity on Fuller's part aimed toward rebuilding theological education in Eastern Europe after the end of the Cold War.

In Volf took the position that he still holds, that of Henry B. Since Volf considers theology to be an articulation of a way of life, his theological writing is marked by a sense of the unity between systematic theology and biblical interpretation, between dogmatics and ethics, and between what is called "church theology" e.

His contributions to theology have for the most part been topical; he wrote on human work, the nature of Christian community, the problem of otherness, violence and reconciliation, the question of memory, and the public role of faith, to name a few issues.

But in all his writings, he sought to bring the integrated whole of Christian convictions to bear on the topics at hand.

The systematic contours of Volf's theology are most clearly visible in Free of Charge. In this work, the central themes of Volf's work that receive more in depth treatment in other texts—God as unconditional love, the Trinitarian nature of God , creation as gift, Christ's death on the cross for the ungodly, justification by faith and communal nature of Christian life, love of enemy and care for the downtrodden, reconciliation and forgiveness , and hope for a world of love—come together into a unity.

Because it contains frequent reflections on concrete experiences, the book makes visible that Volf's theology both grows out of and leads to a life of faith.

Of all his books, Free of Charge bears the strongest mark of the young Martin Luther's influence. The first phase of Volf's academic work began with his dissertation and continued through the eighties.

His concern then was the relationship between Christian faith and the economy, and in particular the nature and purpose of human everyday work.

In his dissertation he engaged Karl Marx and it was published in an abbreviated form as Zukunft der Arbeit—Arbeit der Zukunft: Der Marxsche Arbeitsbegriff und seine theologische Wertung , making a contribution not just to a critical theological evaluation on Marx's philosophy, but also to Marx studies notably with regard to the influence of Feuerbach on Marx' theory of economic alienation and affinities between the late Fichte 's ideas and Marx' conceptualization of communist society.

In the process of writing the dissertation, Volf formulated an alternative theology of work, primarily situated in ecclesiology and eschatology , rather than in the doctrine of creation or of salvation, and associated with the Third, rather than the First or Second person of the Trinity.

Volf breaks with the long tradition of Protestant thinking about work as "vocation" both Luther and Calvin , as well as Puritans and later theologians, including Karl Barth , advocated it , and proposes "charisma" as the central theological category with the help of which human work is to be understood.

This line of thinking provides a flexible theological account of work, suited for dynamic contemporary societies in which people engage in multiple kinds of work over the course of a life-time, and better coordinated with the multiplicity of ministries that each person can have in the church.

Volf published the new, pneumatological account of work in Work in the Spirit: Toward a Theology of Work As a result of his academic work on faith and economics, Volf took on the task as the main drafter of the Oxford Declaration on Faith and Economics Working groups from various parts of the world sent papers to Volf's desk, and the text he prepared on the basis of those papers was discussed, amended, and finally adopted at a conference in by a wide array of Christian leaders, theologians, philosophers, ethicists, economists, development practitioners, and political scientists Gerechtigkeit, Geist und Schöpfung.

Schlossberg, His own charismatic account of work has found endorsement in that document. In Volf became a member of the Pentecostal side of the official Roman Catholic and Pentecostal dialogue.

This intense ecumenical engagement led Volf to explore the relation between the church as a community and the Trinity, and this topic became the subject of his Habilitationschrift.

Volf seeks to both show that a Free church ecclesiology is a theologically legitimate form of ecclesiology a proposition denied by both Roman Catholic and Orthodox official teaching and to give that typically individualistic ecclesiology focused on the lordship of Christ a more robustly communal character by tying it to the communal nature of God.

Volf takes Joseph Ratzinger Catholic, current pope emeritus Benedict XVI and John Zizioulas Orthodox bishop as his dialogue partners, and critiques their anchoring of the communal and hierarchical nature of the church in hierarchical Trinitarian relations both thinkers gives primacy to the "One", though each does this in a different way.

Volf's position is not, however, that hierarchical forms of ecclesiology are illegitimate. Though not ultimately ideal, in certain cultural settings hierarchical forms of the church may even be the best possible and therefore preferable ways of reflecting in the church the Trinitarian communion of the one God.

Parallel with pursuing these internal ecclesiological issues in light of ecumenical concerns, Volf explored the nature of the church's presence and engagement in the world—partly to connect his "charismatic" understanding of mundane work Work in the Spirit with his "charismatic" understanding of the church After Our Likeness.

In a series of articles he developed an account of the church's presence in the world as a "soft" and "internal" difference—roughly in contrast with either the "hard" difference of typically separatist often Anabaptist and transformationist often Reformed positions or the "attenuated difference" of those who tend to identify church and culture with each other often Catholic and Orthodox stances [11] He has taken up and further developed this position in A Public Faith He sums it up as follows: "Christian identity in a given culture is always a complex and flexible network of small and large refusals, divergences, subversions, and more or less radical and encompassing alternative proposals and enactments, surrounded by the acceptance of many cultural givens.

There is no single way to relate to a given culture as a whole or even to its dominant thrust; there are only numerous ways of accepting, transforming, or replacing various aspects of a given culture from within".

It won the prestigious Grawemeyer Award for religion in , and Christianity Today included it among its most influential religious books of the twentieth century.

The book grew out of a lecture Volf gave in Berlin in , in which his task was to reflect theologically about the Yugoslav Wars , marked by ethnic cleansing , that was raging in his home country at the time.

Exclusion and Embrace deals with the challenges of reconciliation in contexts of persisting enmity in which no clear line can be drawn between victims and perpetrators and in which today's victims become tomorrow's perpetrators—conditions that arguably describe the majority of the world's conflicts.

The evocative "embrace" is the central category of the book, and Volf proposed it as an alternative to "liberation" a category favored by a variety of liberation theologies.

Even though it is a modality of grace, "embrace" does not stand in contrast to justice; it includes justice as a dimension of grace extended toward wrongdoers.

On the contrary, it presumes that it is essential to maintain the self's boundaries and therefore pass judgment , but suggests that these boundaries ought to be porous, so that the self, while not being obliterated, can make a journey with the other in reconciliation and mutual enrichment.

Volf sees the father in the story of the prodigal son as an exemplar of this stance the father forgave and accepted the change in his identity as "the-father-of-the-prodigal".

But supremely the stance is exemplified in the death of Christ on the cross for the ungodly Christ, who assumed humanity, forgave and opened his arms to embrace.

Central to Volf's theology of the cross is Christ's death as an "inclusive substitute" for the ungodly, which is to say Christ's dying for them and making space "in God" for them.

For Volf, the practice of "embrace" is ultimately rooted in God's Trinitarian nature—in God's love, which is unconditional because it is the very being of God, and in the mutual indwelling of the divine persons whose boundaries are therefore reciprocally porous.

He succinctly articulated the Trinitarian underpinnings of his proposal in "The Trinity is Our Social Program,", a text in which he both argues for a correspondence on account of God's indwelling presence between God's Trinitarian nature and human relations and stances, and underscores the ineradicable limitations of such correspondences.

Volf's main contribution to eschatology, partly triggered by making "embrace" an eschatological category, is his re-thinking of the "Last Judgment.

A central concern in Exclusion and Embrace is truth-telling in the context of enmity and conflict, especially truth-telling about the past. Volf's The End Of Memory explores this theme in much greater depth.

Memories concerned merely with the truth of what happened and oriented exclusively toward justice often become untruthful and unjust memories; the "shield" of memory then morphs into a "sword," as can be seen in many parts of the world, including the region in which Volf grew up.

The proper goal of memory should be reconciliation—"embrace"—which includes justice. Volf traveled domestically and internationally and spoke extensively on issues of reconciliation—in China, India, Sri Lanka, Israel, South Africa, New Zealand, various European countries, and, of course, the United States.

An important feature of Volf's work is the theological interpretation of the scriptures. He believes that any theology—whether it be " liberal " or " evangelical ", whether it be Roman Catholic , Orthodox , or Protestant—will wither if not nourished through Scriptural engagement and interpretation.

Though the interpretation of biblical texts is not the exclusive or even primary mode of his theological work as it is, for instance, for David F.

Ford [with his " scriptural reasoning " project] or Michael Welker [with his "realistic biblical theology" project], many of his books contain sustained engagement with biblical texts.

In Captive to the Word of God: Engaging the Scriptures for Contemporary Theological Reflection he has given both an account of why theological interpretation of biblical texts matters and how it should be undertaken and offered examples of such interpretations dealing with John's Gospel and Epistles , 1 Peter , Ecclesiastes , St.

Paul's writings. Volf has brought his theology of embrace to bear on how people of different faiths relate to each other. He participated actively in the work of The Elijah Interfaith Institute by writing Christian position papers—both on his own and with his students as co-authors—for the meetings of its Board of Religious Leaders and by participating in its meeting.

For a number of years, Volf also participated in the Jewish-Christian dialogue. He focuses on Islam partially because he comes from a region in which these two faiths have intersected for centuries he was born in a city-fortress that the Holy Roman Emperor , Leopold I started building around to keep Ottoman Muslims at bay and partly because he considers the relations between these two religions to be today's most critical interfaith issue.

It proposes this common ground as a place of dialogue and cooperation between the two religions. Along with the staff at the Center for Faith and Culture Joseph Cumming and Andrew Saperstein , Volf drafted Yale Divinity School's response "Yale Response" , which was endorsed by over prominent Christian leaders including some of the world's most respected evangelical figures such as John Stott and Rick Warren.

The book is an exercise in " political theology "; it explores the possibilities of peaceful co-existence of Muslims and Christians "under the same political roof," rather than the merits of Islam and Christianity as systems of salvation an area in which there is substantially more divergence between the two religions than in regard to moral values.

The central question of the book is whether Muslims and Christians have a common God and whether, consequently, they have common or at least overlapping central values.

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She then completed a residency in internal medicine at the University of Michigan, where she served an additional year as Chief Medical Resident before returning to UT Southwestern for advanced fellowship training in geriatrics.

Certified by the American Board of Internal Medicine in internal medicine and geriatrics, she joined the UT Southwestern faculty in Voit is the Founder and Director of Comets HELP, a program that aims to improve the care of hospitalized older patients while also providing a robust educational opportunity for pre-medical students.

She has also led a spin-off program, Comets HELP Seniors at Home, in which she has student volunteers engage geriatric clinic patients who are at risk for loneliness, depression, boredom, and social isolation during the COVID pandemic.

She is passionate about improving the quality of care for older adults and reducing the rates of delirium.

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