Review & Expositor最新文献

Can Lateral Thoracic Artery Preservation Improve Results in Large PMMC Flaps? - Our Experience of 61 Cases from Northern India. 保留胸外侧动脉能否改善大型 PMMC 皮瓣的效果？- 印度北部 61 例病例的经验。

IF 0.6

Review & Expositor Pub Date : 2024-02-01 Epub Date: 2023-08-04 DOI: 10.1007/s12070-023-04123-3

Pranav Mohan Singhal, Pinakin Patel, Kama Kishor Lakhera, Agil Babu, Aishwarya Chatterjee, Suresh Singh, Bhoopendra Singh Gora, Naina Kumar Agarwal

{"title":"Can Lateral Thoracic Artery Preservation Improve Results in Large PMMC Flaps? - Our Experience of 61 Cases from Northern India.","authors":"Pranav Mohan Singhal, Pinakin Patel, Kama Kishor Lakhera, Agil Babu, Aishwarya Chatterjee, Suresh Singh, Bhoopendra Singh Gora, Naina Kumar Agarwal","doi":"10.1007/s12070-023-04123-3","DOIUrl":"10.1007/s12070-023-04123-3","url":null,"abstract":"Introduction: Pectoralis major myo-cutaneous (PMMC) flap continues to be a widely used tool to reconstruct oral cavity defects. But an unreliable and unstable vascular supply can lead to complications like flap loss, Oro-cutaneous fistula and wound dehiscence. Preservation of the lateral thoracic artery (LTA) has been suggested to improve the vascularity of the skin paddle. The present study aspires to compare the complications and flap related outcomes after preserving or sacrificing the LTA while reconstructing oral cavity defects with bi-folded PMMC flap. Materials and Methods: Retrospective analysis of the data of 61 male patients who were reconstructed with bi-folded PMMC flaps between January 2022 and September 2022 was done. 36 patients were reconstructed using a PMMC flap where the LTA was sacrificed, whereas in 25 patients the LTA was preserved. Data was analyzed in terms of patient factors and flap related complications. Results: The overall complication rate including major/minor complications was 44.26% with flap detachment at 22.95% being the commonest complication observed. 13.11% patients developed an Oro-cutaneous fistula and partial and complete flap loss were seen in 9.83% and 4.91% respectively. LTA preservation was significantly associated with only decreased flap detachment rates (p value < 0.05). No significant association was noticed between other flap related complications and LTA preservation. Conclusion: Reconstructing larger defects with a PMMC flap where the LTA is preserved can help improve the vascularity of the flap and decrease various major/minor flap related complications.Supplementary information: The online version contains supplementary material available at 10.1007/s12070-023-04123-3.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"73 1","pages":"182-190"},"PeriodicalIF":0.6,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10909003/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87254409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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A word about . . . violence in a pluralistic age: Constraints and opportunities for Christians 关于……多元时代的暴力:基督徒的约束与机会

Review & Expositor Pub Date : 2023-10-17 DOI: 10.1177/00346373231203871

Caleb O. Oladipo

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“Put your sword back into its sheath”: A Johannine approach to nonviolent resistance “把你的剑放回鞘里”:非暴力抵抗的约翰式方法

Review & Expositor Pub Date : 2023-10-17 DOI: 10.1177/00346373231201522

Andrew J. Byers

{"title":"“Put your sword back into its sheath”: A Johannine approach to nonviolent resistance","authors":"Andrew J. Byers","doi":"10.1177/00346373231201522","DOIUrl":"https://doi.org/10.1177/00346373231201522","url":null,"abstract":"The Gospel of John challenges the use of violence in both the exercise of power and in resistance to power. This article identifies how power is used in John, discusses who uses it, and examines how power is complicated or inhibited within the narrative. God and the Logos are introduced in the Prologue as the Gospel’s most powerful figures, yet their power is resisted. The Jewish leaders (often co-identified with “the Jews”) hold sociocultural power, though it is limited by Rome. The Empire looms in the background until the passion narrative, in which Roman power is relativized to the power of the empire of God. Cosmic evil co-opts Rome and the Jewish leaders and serves as the most dominant force arrayed against Jesus in the Fourth Gospel, even if constrained. Jesus’s power is superior, yet he exercises self-restraint. The article then explores the resistance practices to dominant power by the Jewish leadership, Peter, then Jesus, focusing on the arrest and (quasi-)trial in John 18. While “the Jews” resort to violence by colluding with Rome, Peter assaults with a sword then denies Jesus. Although greater in power than the arresting party and judicial authorities, Jesus responds to threats with nonviolence, undermining an imperial imagination sustained by ideologies of violence and death.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"76 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136033703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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After the pain: A sermon on John 20:19–20 痛苦之后:约翰福音20:19-20的讲道

Review & Expositor Pub Date : 2023-09-29 DOI: 10.1177/00346373231198177

Latonya Latrice Agard

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The significance of the wounds of Jesus in the Fourth Gospel 第四部福音书中耶稣伤口的意义

Review & Expositor Pub Date : 2023-09-29 DOI: 10.1177/00346373231196609

Dorothy A. Lee

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Jesus and violence during Tabernacles: Wit, mercy, and accountability in John 7–8 住棚会期间的耶稣和暴力:约翰福音7-8章的智慧、怜悯和责任

Review & Expositor Pub Date : 2023-09-29 DOI: 10.1177/00346373231200557

Sherri Brown

{"title":"Jesus and violence during Tabernacles: Wit, mercy, and accountability in John 7–8","authors":"Sherri Brown","doi":"10.1177/00346373231200557","DOIUrl":"https://doi.org/10.1177/00346373231200557","url":null,"abstract":"John 7–8 narrates Jesus’s dialogues with his opponents and the crowds during the annual Jewish festival of Tabernacles. Through this sensory backdrop, Jesus makes exceptional claims both for himself and for how God’s people should respond (e.g., 8:12). Across John’s narration of Jesus’s public ministry, Jesus challenges mainstream closedness by opening covenantal relationship with God to all those who can respond accordingly to what God as Father is doing in this world through Jesus who is Christ and Son. Such confrontation peaks in John 7–8 through a particularly violent interaction between Jesus’s radical acceptance and the resulting discontent in those who prefer the status quo. At the heart of this conflagration, the intrusive encounter between Jesus and the woman ensnared by the Pharisees (7:53–8:11) models a call for mercy and unity in community amid conflict. Despite the textual instability of its foundation, this passage must be given its due as an alternative of mercy to the violence that surrounds it in the final form of John’s Gospel. The presence of this passage in John’s canonical narrative presents a powerful antidote to the chaotic violence that surrounds it.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135199222","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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A big, big house(hold): John 14:1–7 as a response to Roman imperial violence 大房子:约翰福音14:1-7是对罗马帝国暴力的回应

Review & Expositor Pub Date : 2023-09-29 DOI: 10.1177/00346373231195387

Arthur M. Wright

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“It is advantageous for you that one man should die for the people and not that the whole nation should perish” (John 11:50): A reassessment of Caiaphas’s argument from expediency “一个人替百姓死，免得全国灭亡，这对你们是有益的”(约翰福音11:50):重新评估该亚法的论点

Review & Expositor Pub Date : 2023-09-27 DOI: 10.1177/00346373231195634

Lidija Novakovic

{"title":"“It is advantageous for you that one man should die for the people and not that the whole nation should perish” (John 11:50): A reassessment of Caiaphas’s argument from expediency","authors":"Lidija Novakovic","doi":"10.1177/00346373231195634","DOIUrl":"https://doi.org/10.1177/00346373231195634","url":null,"abstract":"In this article, I examine the declaration, “It is advantageous for you that one man should die for the people and not that the whole nation should perish” (John 11:50), which the high priest Caiaphas makes at the Sanhedrin’s deliberations about the necessity of Jesus’s execution. I argue that despite the narrator’s appreciative comment that Caiaphas “did not say this on his own, but, because he was high priest that year, he prophesied that Jesus was about to die for the nation, and not for the nation only, but that he may also gather into one the scattered children of God” (John 11:51–52), the evangelist does not endorse the argument from expediency that Caiaphas advocates. Jesus’s death in John is beneficial for others not because the reasoning “one for many” is morally justifiable but because Jesus freely lays down his life. This redefinition of the redemptive significance of Jesus’s death on the cross also implies the futility of violence because the execution of Jesus did not bring about the non-violent end that Caiaphas hoped for. After all, the Romans did come and destroy the city of Jerusalem and its temple. Thus, the death of Jesus in the Fourth Gospel is beneficial for all God’s people, but this act is not the result of the verdict of the Jewish leaders to put Jesus to death but of Jesus’s own decision to give his life for others.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135537435","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Revelation through violence? Jesus in the Temple in John 2:13–22 暴力启示?约翰福音2:13-22，耶稣在圣殿里

Review & Expositor Pub Date : 2023-09-27 DOI: 10.1177/00346373231199503

Alicia D. Myers

{"title":"Revelation through violence? Jesus in the Temple in John 2:13–22","authors":"Alicia D. Myers","doi":"10.1177/00346373231199503","DOIUrl":"https://doi.org/10.1177/00346373231199503","url":null,"abstract":"John’s version of Jesus’s temple entrance is remarkable for its depiction of Jesus wielding a whip and driving out animals and people from the precincts. Focusing on the violence of Jesus’s “righteous anger,” some interpreters have used John 2:13–22 to justify violence in God’s name throughout history. Others push back against such readings by mitigating or ignoring the violence of Jesus’s actions. This article seeks to find a middle ground by focusing on ancient understandings of what happens when holiness is profaned. Using 2 Maccabees as a comparison, I argue John 2:13–22 presents Jesus’s arrival in the temple as a clash caused by holiness breaking out. This presentation emphasizes Jesus’s identity as God’s glory made flesh and plays into ancient audience expectations in 2:13–17. In 2:18–22, however, Jesus undercuts these assumptions by predicting his own death and resurrection. Rather than endorsing violence, then, John 2:13–22 is better understood as a type of bait and switch, in which the narrative emphasizes Jesus’s identity, the problem he faces in the world, and the surprising way God responds. Instead of spreading violence, Jesus receives it upon his own body, thus revealing God’s inviolability that results in life for those who will receive it.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135537590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Editorial introduction: Violence and responses to violence in the Gospel of John 编辑导言:约翰福音中的暴力和对暴力的回应

Review & Expositor Pub Date : 2023-09-22 DOI: 10.1177/00346373231200558

Alicia D. Myers

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