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Abalone | Structure and properties of the shell | Structure and properties of the shell
The shell of the abalone is exceptionally strong and is composed of a tightly packed calcium carbonate matrix. Layered among the matrix is an endogenous protein further strengthening the shell. Due to the unique structure of the shell, a force applied directly to the shell matrix will more likely cause the shedding of layers as opposed to cracking or shattering. Material scientists are currently studying this structure for insight into stronger ablative protective tools such as body armor.
The dust created by grinding and cutting abalone shell is dangerous; appropriate safeguards must be taken to protect people from inhaling these particles. |
Abalone | Diseases and pests | Diseases and pests
Abalone are subject to various infectious diseases. The Victorian Department of Primary Industries said in 2007 that ganglioneuritis killed up to 90% of stock in affected regions. Abalone possess very little clotting factor, meaning even a mild to moderate skin-piercing injury can result in death from fluid loss. Members of the Spionidae of the polychaetes are known as pests of abalone. |
Abalone | Human use | Human use
Abalone have been harvested as a source of food and esthetics since prehistory. Abalone shells and associated materials, like their claw-like pearls and nacre, have been used as jewelry and for buttons, buckles, and inlay. These shells have been found in archaeological sites around the world, ranging from 100,000-year-old deposits at Blombos Cave in South Africa to historic Chinese abalone middens on California's Northern Channel Islands. For at least 12,000 years, abalone were harvested to such an extent around the Channel Islands that shells in the area decreased in size four thousand years ago. |
Abalone | Farming | Farming
thumb|right|An abalone farm
thumb|right|125px|Abalone hatchery
thumb|right|125px|Part of the Multi-Species Fish and Invertebrate Breeding and Hatchery, (Oceanographic Marine Laboratory, Lucap, Alaminos, Pangasinan, Philippines, 2011)
Farming of abalone began in the late 1950s and early 1960s in Japan and China. Since the mid-1990s, there have been many increasingly successful endeavors to commercially farm abalone for the purpose of consumption. Overfishing and poaching have reduced wild populations to such an extent that farmed abalone now supplies most of the abalone meat consumed. The principal abalone farming regions are China, Taiwan, Japan, and Korea. Abalone is also farmed in Australia, Canada, Chile, France, Iceland, Ireland, Mexico, Namibia, New Zealand, South Africa, Spain, Thailand, and the United States.
After trials in 2012, a commercial "sea ranch" was set up in Flinders Bay, Western Australia to raise abalone. The ranch is based on an artificial reef made up of 5,000 separate concrete abalone habitat units, which can host 400 abalone each. The reef is seeded with young abalone from an onshore hatchery.
The abalone feed on seaweed that grows naturally on the habitats; the ecosystem enrichment of the bay also results in growing numbers of dhufish, pink snapper, wrasse, and Samson fish among other species. |
Abalone | Consumption | Consumption
Abalone have long been a valuable food source for humans in every area of the world where a species is abundant. The meat of this mollusc is considered a delicacy in certain parts of Latin America (particularly Chile), France, New Zealand, East Asia and Southeast Asia. In the Greater China region and among Overseas Chinese communities, abalone is commonly known as bao yu, and sometimes forms part of a Chinese banquet. In the same way as shark fin soup or bird's nest soup, abalone is considered a luxury item, and is traditionally reserved for celebrations.
As abalone became more popular and less common, the prices adjusted accordingly. In the 1920s, a restaurant-served portion of abalone, about 4 ounces, would cost (in inflation adjusted dollars) about US$7; by 2004, the price had risen to US$75. In the United States, prior to this time, abalone was predominantly eaten, gathered, and prepared by Chinese immigrants. Before that, abalone were collected to be eaten, and used for other purposes by Native American tribes. By 1900, laws were passed in California to outlaw the taking of abalone above the intertidal zone. This forced the Chinese out of the market and the Japanese perfected diving, with or without gear, to enter the market. Abalone started to become popular in the US after the Panama–Pacific International Exposition in 1915, which exhibited 365 varieties of fish with cooking demonstrations, and a 1,300-seat dining hall.
In Japan, live and raw abalone are used in awabi sushi, or served steamed, salted, boiled, chopped, or simmered in soy sauce. Salted, fermented abalone entrails are the main component of tottsuru, a local dish from Honshū. Tottsuru is mainly enjoyed with sake.
In South Korea, abalone is called Jeonbok (/juhn-bok/) and used in various recipes. Jeonbok porridge and pan-fried abalone steak with butter are popular but also commonly used in soups or ramyeon.
In California, abalone meat can be found on pizza, sautéed with caramelized mango, or in steak form dusted with cracker meal and flour. |
Abalone | Sport harvesting | Sport harvesting |
Abalone | Australia | Australia
Tasmania supplies about 25% of the yearly world abalone harvest. Around 12,500 Tasmanians recreationally fish for blacklip and greenlip abalone. For blacklip abalone, the size limit varies between for the southern end of the state and for the northern end of the state. Greenlip abalone have a minimum size of , except for an area around Perkins Bay in the north of the state where the minimum size is . With a recreational abalone licence, the bag limit is 10 per day, with a total possession limit of 20. Scuba diving for abalone is allowed, and has a rich history in Australia. (Scuba diving for abalone in the states of New South Wales and Western Australia is illegal; a free-diving catch limit of two is allowed).
Victoria has had an active abalone fishery since the late 1950s. The state is sectioned into three fishing zones, Eastern, Central and Western, with each fisher required a zone-allocated licence. Harvesting is performed by divers using surface-supplied air "hookah" systems operating from runabout-style, outboard-powered boats. While the diver seeks out colonies of abalone amongst the reef beds, the deckhand operates the boat, known as working "live" and stays above where the diver is working. Bags of abalone pried from the rocks are brought to the surface by the diver or by way of "shot line", where the deckhand drops a weighted rope for the catch bag to be connected then retrieved. Divers measure each abalone before removing from the reef and the deckhand remeasures each abalone and removes excess weed growth from the shell. Since 2002, the Victorian industry has seen a significant decline in catches, with the total allowable catch reduced from 1440 to 787 tonnes for the 2011/12 fishing year, due to dwindling stocks and most notably the abalone virus ganglioneuritis, which is fast-spreading and lethal to abalone stocks. |
Abalone | United States | United States
thumb|Workers drying abalone shells in the sun in southern California, circa 1900
thumb|A young Japanese abalone diver in California in 1905
thumb|right|Two highly endangered white abalone: Prohibitions on commercial and recreational harvest of this species have been
in place since 1996.
Sport harvesting of red abalone is permitted with a California fishing license and an abalone stamp card. In 2008, the abalone card also came with a set of 24 tags. This was reduced to 18 abalone per year in 2014, and as of 2017 the limit has been reduced to 12, only nine of which may be taken south of Mendocino County. Legal-size abalone must be tagged immediately. Abalone may only be taken using breath-hold techniques or shorepicking; scuba diving for abalone is strictly prohibited. Taking of abalone is not permitted south of the mouth of San Francisco Bay. A size minimum of measured across the shell is in place. A person may be in possession of only three abalone at any given time.
As of 2017, abalone season is May to October, excluding July. Transportation of abalone may only legally occur while the abalone is still attached in the shell. Sale of sport-obtained abalone is illegal, including the shell. Only red abalone may be taken, as black, white, pink, flat, green, and pinto abalone are protected by law. In 2018, the California Fish and Game Commission closed recreational abalone season due to dramatically declining populations. That year, they extended the moratorium to last through April 2021. Afterwards, they extended the ban for another 5 years until April 2026.
An abalone diver is normally equipped with a thick wetsuit, including a hood, bootees, and gloves, and usually also a mask, snorkel, weight belt, abalone iron, and abalone gauge. Alternatively, the rock picker can feel underneath rocks at low tides for abalone. Abalone are mostly taken in depths from a few inches up to ; less common are freedivers who can work deeper than . Abalone are normally found on rocks near food sources such as kelp. An abalone iron is used to pry the abalone from the rock before it has time to fully clamp down. Divers dive from boats, kayaks, tube floats, or directly off the shore.
The largest abalone recorded in California is , caught by John Pepper somewhere off the coast of San Mateo County in September 1993.
The mollusc Concholepas concholepas is often sold in the United States under the name "Chilean abalone", though it is not an abalone, but a muricid. |
Abalone | New Zealand | New Zealand
In New Zealand, abalone is called pāua (, from the Māori language). Haliotis iris (or blackfoot pāua) is the ubiquitous New Zealand pāua, the highly polished nacre of which is extremely popular as souvenirs with its striking blue, green, and purple iridescence. Haliotis australis and Haliotis virginea are also found in New Zealand waters, but are less popular than H. iris. Haliotis pirimoana is a small species endemic to Manawatāwhi / the Three Kings Islands that superficially resembles H. virginea.
Like all New Zealand shellfish, recreational harvesting of pāua does not require a permit provided catch limits, size restrictions, and seasonal and local restrictions set by the Ministry for Primary Industries (MPI) are followed. The legal recreational daily limit is 10 per diver, with a minimum shell length of for H. iris and for H. australis. In addition, no person may be in possession, even on land, of more than 20 pāua or more than of pāua meat at any one time. Pāua can only be caught by free-diving; it is illegal to catch them using scuba gear.
An extensive global black market exists in collecting and exporting abalone meat. This can be a particularly awkward problem where the right to harvest pāua can be granted legally under Māori customary rights. When such permits to harvest are abused, it is frequently difficult to police. The limit is strictly enforced by roving Ministry for Primary Industries fishery officers with the backing of the New Zealand Police. Poaching is a major industry in New Zealand with many thousands being taken illegally, often undersized. Convictions have resulted in seizure of diving gear, boats, and motor vehicles and fines and in rare cases, imprisonment. |
Abalone | South Africa | South Africa
There are five species endemic to South Africa, namely H. parva, H. spadicea, H. queketti and H. speciosa.
The largest abalone in South Africa, Haliotis midae, occurs along roughly two-thirds of the country's coastline. Abalone-diving has been a recreational activity for many years, but stocks are currently being threatened by illegal commercial harvesting. In South Africa, all persons harvesting this shellfish need permits that are issued annually, and no abalone may be harvested using scuba gear.
For the last few years, however, no permits have been issued for collecting abalone, but commercial harvesting still continues as does illegal collection by syndicates.
In 2007, because of widespread poaching of abalone, the South African government listed abalone as an endangered species according to the CITES section III appendix, which requests member governments to monitor the trade in this species. This listing was removed from CITES in June 2010 by the South African government and South African abalone is no longer subject to CITES trade controls. Export permits are still required, however.
The abalone meat from South Africa is prohibited for sale in the country to help reduce poaching; however, much of the illegally harvested meat is sold in Asian countries. As of early 2008, the wholesale price for abalone meat was approximately US$40.00 per kilogram. There is an active trade in the shells, which sell for more than US$1,400 per tonne. |
Abalone | Channel Islands, Brittany and Normandy | Channel Islands, Brittany and Normandy
Ormers (Haliotis tuberculata) are considered a delicacy in the British Channel Islands as well as in adjacent areas of France, and are pursued with great alacrity by the locals. This, and a recent lethal bacterial disease, has led to a dramatic depletion in numbers since the latter half of the 19th century, and "ormering" is now strictly regulated to preserve stocks. The gathering of ormers is now restricted to a number of 'ormering tides', from 1 January to 30 April, which occur on the full or new moon and two days following. No ormers may be taken from the beach that are under in shell length. Gatherers are not allowed to wear wetsuits or even put their heads underwater. Any breach of these laws is a criminal offence and can lead to a fine of up to £5,000 or six months in prison. The demand for ormers is such that they led to the world's first underwater arrest, when Mr. Kempthorne-Leigh of Guernsey was arrested by a police officer in full diving gear when illegally diving for ormers. |
Abalone | Decorative items | Decorative items
thumb|Haida carving with rectangular abalone shell accents
The highly iridescent inner nacre layer of the shell of abalone has traditionally been used as a decorative item, in jewelry, buttons, and as inlay in furniture and musical instruments, such as on fret boards and binding of guitars. See article Najeonchilgi regarding Korean handicraft. |
Abalone | Indigenous use | Indigenous use
Abalone has been an important staple in a number of Indigenous cultures around the world, specifically in Africa and on the Northwest American coast. The meat is a traditional food, and the shell is used to make ornaments; historically, the shells were also used as currency in some communities. |
Abalone | Threat of extinction | Threat of extinction
Abalone are critically threatened due to overfishing and the acidification of oceans as lower pH erodes the calcium carbonate in their shells. In the 21st century, white, pink, and green abalone are on the United States federal endangered species list. Possible restoration sites have been proposed for the San Clemente Island and Santa Barbara Island areas. Reintroduction of farming abalone to the wild has been proposed, with these abalone having special tags to help track the population. |
Abalone | Species | Species
The number of species that are recognized within the genus Haliotis has fluctuated over time, and depends on the source that is consulted. The number of recognized species range from 30 to 130. This list finds a compromise using the WoRMS database, plus some species that have been added, for a total of 57. The majority of abalone have not been rated for conservation status. Those that have been reviewed tend to show that the abalone in general is an animal that is declining in numbers, and will need protection throughout the globe. |
Abalone | Synonyms | Synonyms |
Abalone | See also | See also
Delicacy
Abalone shriveling syndrome-associated virus |
Abalone | Citations | Citations |
Abalone | References | References
|
Abalone | Further reading | Further reading
|
Abalone | External links | External links
Abalone: Species Diversity
ABMAP: The Abalone Mapping Project
Abalone biology
Conchology
Hardy's Internet Guide to Marine Gastropods : Shell Catalog
book on crafting with Abalone Shell
Fisheries Western Australia – Abalone Fact Sheet
Imagemap of worldwide abalone distribution
Oman’s Abalone Harvest
Pro abalone diver, Mallacoota, Victoria (1967)
Tathra NSW(1961), Abalone (1963)
Fathom magazine "The Abalone Divers" Pages 43,44,45 (1972)
Abalone Healing Properties
Category:Commercial molluscs
Category:Extant Late Cretaceous first appearances
Category:Organic gemstones
Category:Mollusc common names
Category:South Australian cuisine
de:Seeohren
ja:アワビ#人間との関わり |
Abalone | Table of Content | Short description, Description, Distribution, Structure and properties of the shell, Diseases and pests, Human use, Farming, Consumption, Sport harvesting, Australia, United States, New Zealand, South Africa, Channel Islands, Brittany and Normandy, Decorative items, Indigenous use, Threat of extinction, Species, Synonyms, See also, Citations, References, Further reading, External links |
Abbess | short description | thumb|Eufemia Szaniawska, Abbess of the Benedictine Monastery in Nieśwież with a crosier, , National Museum in Warsaw
thumb|Abbess Joanna van Doorselaer de ten Ryen, Waasmunster Roosenberg Abbey
An abbess (Latin: abbatissa) is the female superior of a community of nuns in an abbey. |
Abbess | Description | Description
In the Catholic Church (both the Latin Church and Eastern Catholic), Eastern Orthodox, Coptic, Lutheran and Anglican abbeys, the mode of election, position, rights, and authority of an abbess correspond generally with those of an abbot. She must be at least 40 years old and have been a nun for 10 years. The age requirement in the Catholic Church has evolved over time, ranging from 30 to 60. The requirement of 10 years as a nun is only eight in Catholicism. In the rare case of there not being a nun with the qualifications, the requirements may be lowered to 30 years of age and five of those in an "upright manner", as determined by the superior. A woman who is of illegitimate birth, is not a virgin, has undergone non-salutory public penance, is a widow, or is blind or deaf, is typically disqualified for the position, saving by permission of the Holy See. The office is elective, the choice being by the secret votes of the nuns belonging to the community. Like an abbot, after being confirmed in her office by the Holy See, an abbess is solemnly admitted to her office by a formal blessing, conferred by the bishop in whose territory the monastery is located, or by an abbot or another bishop with appropriate permission. Unlike the abbot, the abbess receives only the ring, the crosier, and a copy of the rule of the order. She does not receive a mitre as part of the ceremony. The abbess also traditionally adds a pectoral cross to the outside of her habit as a symbol of office, though she continues to wear a modified form of her religious habit or dress, as she is unordained—females cannot be ordained—and so does not vest or use choir dress in the liturgy. An abbess serves for life, except in Italy and some adjacent islands. |
Abbess | Roles and responsibilities | Roles and responsibilities
upright|thumb|Princess Maria Theresia Isabella of Austria, a noble abbess with her crosier
Abbesses are, like abbots, major superiors according to canon law, the equivalents of abbots or bishops (the ordained male members of the church hierarchy who have, by right of their own office, executive jurisdiction over a building, diocesan territory, or a communal or non-communal group of persons—juridical entities under church law). They receive the vows of the nuns of the abbey; they may admit candidates to their order's novitiate; they may send them to study; and they may send them to do pastoral or missionary, or to work or assist—to the extent allowed by canon and civil law—in the administration and ministry of a parish or diocese (these activities could be inside or outside the community's territory). They have full authority in its administration.
However, there are significant limitations.
They may not administer the sacraments, whose celebration is reserved to bishops, priests, deacons (clerics), namely, those in Holy Orders.
They may make provision for an ordained cleric to help train and to admit some of their members, if needed, as altar servers, extraordinary ministers of Holy Communion, or lectors—all ministries which are now open to the unordained.
They may not serve as a witness to a marriage except by special rescript.
They may not administer Penance (Reconciliation), Anointing of the Sick (Extreme Unction), or function as an ordained celebrant or concelebrant of the Mass (by virtue of their office and their training and institution, they may act, if the need arises, as altar servers, lectors, ushers, porters, or extraordinary ministers of Holy Communion, and if need be, the Host).
They may preside over the Liturgy of the Hours which they are obliged to say with their community, speak on Scripture to their community, and give certain types of blessings not reserved to the clergy. On the other hand, they may not ordinarily preach a sermon or homily, nor read the Gospel during Mass.
As they do not receive episcopal ordination in the Catholic, Orthodox and Oriental Churches, they do not possess the ability to ordain others, nor do they exercise the authority they do possess under canon law over any territories outside of their monastery and its territory (though non-cloistered, non-contemplative female religious members who are based in a convent or monastery but who participate in external affairs may assist as needed by the diocesan bishop and local secular clergy and laity, in certain pastoral ministries and administrative and non-administrative functions not requiring ordained ministry or status as a male cleric in those churches or programs).
There are exigent circumstances, where due to Apostolical privilege, certain Abbesses have been granted rights and responsibilities above the normal, such as the Abbess of the Cistercian Monastery of the Abbey of Santa María la Real de Las Huelgas near Burgos, Spain. Also granted exceptional rights was the Abbess of the Cistercian order in Conversano Italy. She was granted the ability to appoint her own vicar-general, select and approve the confessors, along with the practice of receiving the public homage of her clergy. This practice continued until some of the duties were modified due to an appeal by the clergy to Rome. Finally in 1750, the public homage was abolished.
During the Middle Ages (7th–10th centuries) in the Catholic Church, greater restrictions on abbesses' spiritual independence gained pace. Instruments of church authority, from papal bulls down to local sanctions, were increasingly used to restrict their freedom to dispense blessings, administer sacraments, including the veiling of nuns, and publicly read the gospels or preach. Such spiritual—and even temporal—authority had in earlier church history, largely been unremarkable. As Thomas Oestereich, contributor to the Catholic Encyclopedia (1913), makes clear, abbesses' past spiritual authority was increasingly seen as the "usurpation" of corresponding priestly power, and a solely male privilege. He gives an example of the attitude toward such practice, from the 9th century, which persists in church administrative control into the modern era:
Similarly, in 1210, Innocent III (died 1216) expressed his view of the Cistercian Abbesses of Burgos and Palencia in Spain, who preached and heard confessions of their own religious, characterizing these acts as "unheard of, most indecorous, and highly preposterous." |
Abbess | History | History
Historically, in some Celtic monasteries, abbesses presided over joint-houses of monks and nuns, the most famous example being Saint Brigid of Kildare's leadership in the founding of the monastery at Kildare in Ireland. This custom accompanied Celtic monastic missions to France, Spain, and even to Rome itself. In 1115, Robert, the founder of Fontevraud Abbey near Chinon and Saumur, France, committed the government of the whole order, men as well as women, to a female superior.
In Lutheran churches, the title of abbess () has in some cases survived (for example, in the Itzehoe Convent to designate the heads of abbeys which since the Protestant Reformation have continued as monasteries or convents (). These positions continued, merely changing from Catholic to Lutheran. The first to make this change was the Abbey of Quedlinburg, whose last Catholic Abbess died in 1514. These are collegiate foundations, which provide a home and an income for unmarried ladies, generally of noble birth, called canonesses (), or more usually, or . The office of abbess is of considerable social dignity, and in the past, was sometimes filled by princesses of the reigning houses. Until the dissolution of Holy Roman Empire and mediatisation of smaller imperial fiefs by Napoleon, the evangelical Abbess of Quedlinburg was also per officio the head of that state. The last such ruling abbess was Sofia Albertina, Princess of Sweden. The abess Hildegard of Fraunmünster Abbey sat in the Imperial Diet among other princes of the Holy Roman Empire. The oldest women's abbey in Germany is St. Marienthal Abbey of Cistercian nuns, near Ostritz, established during the early 13th century.
In the Hradčany of Prague is a Catholic institute whose mistress is titled an Abbess. It was founded in 1755 by the Empress Maria Theresa, and traditionally was responsible for the coronation of the Queen of Bohemia. The Abbess is required to be an Austrian Archduchess.
it was estimated the Catholic Church had around 200 presiding abbesses. |
Abbess | Abbas placename | Abbas placename
The word 'Abbas' is used as part of a place name (for example, the English villages of Compton Abbas and Milton Abbas). The name usually relates to land previously owned by an abbess. |
Abbess | See also | See also
List of abbots and abbesses of Kildare
Katharina von Zimmern (1478–1547), last abbess of the Fraumünster Abbey |
Abbess | Citations | Citations |
Abbess | General and cited references | General and cited references
Category:Catholic ecclesiastical titles
Category:Christian religious occupations
Category:Ecclesiastical titles
Category:Religious leadership roles |
Abbess | Table of Content | short description, Description, Roles and responsibilities, History, Abbas placename, See also, Citations, General and cited references |
Abdominal surgery | Short description | The term abdominal surgery broadly covers surgical procedures that involve opening the abdomen (laparotomy). Surgery of each abdominal organ is dealt with separately in connection with the description of that organ (see stomach, kidney, liver, etc.) Diseases affecting the abdominal cavity are dealt with generally under their own names. |
Abdominal surgery | Types | Types
The most common abdominal surgeries are described below.
Appendectomy: surgical opening of the abdominal cavity and removal of the appendix. Typically performed as definitive treatment for appendicitis, although sometimes the appendix is prophylactically removed incidental to another abdominal procedure.
Caesarean section (also known as C-section): a surgical procedure in which one or more incisions are made through a mother's abdomen (laparotomy) and uterus (hysterotomy) to deliver one or more babies, or, rarely, to remove a dead fetus.
Inguinal hernia surgery: the repair of an inguinal hernia.
Exploratory laparotomy: the opening of the abdominal cavity for direct examination of its contents; for example, to locate a source of bleeding or trauma. It may or may not be followed by repair or removal of the primary problem.
Laparoscopy: a minimally invasive approach to abdominal surgery where rigid tubes are inserted through small incisions into the abdominal cavity. The tubes allow introduction of a small camera, surgical instruments, and gases into the cavity for direct or indirect visualization and treatment of the abdomen. The abdomen is inflated with carbon dioxide gas to facilitate visualization and, often, a small video camera is used to show the procedure on a monitor in the operating room. The surgeon manipulates instruments within the abdominal cavity to perform procedures such as cholecystectomy (gallbladder removal), the most common laparoscopic procedure. The laparoscopic method speeds recovery time and reduces blood loss and infection as compared to the traditional "open" method. |
Abdominal surgery | Complications | Complications
Complications of abdominal surgery include, but are not limited to:
Adhesions (also called scar tissue): complications of postoperative adhesion formation are frequent, they have a large negative effect on patients’ health, and increase workload in clinical practice
Bleeding
Infection
Paralytic ileus: short-term paralysis of the bowel
Perioperative mortality, any death occurring within 30 days after surgery
Shock
Sterile technique, aseptic post-operative care, antibiotics, use of the WHO Surgical Safety Checklist, and vigilant post-operative monitoring greatly reduce the risk of these complications. Planned surgery performed under sterile conditions is much less risky than that performed under emergency or unsterile conditions. The contents of the bowel are unsterile, and thus leakage of bowel contents, as from trauma, substantially increases the risk of infection.
Globally, there are few studies comparing perioperative mortality following abdominal surgery across different health systems. One major prospective study of 10,745 adult patients undergoing emergency laparotomy from 357 centres in 58 high-, middle-, and low-income countries found that mortality is three times higher in low- compared with high-HDI countries even when adjusted for prognostic factors. In this study the overall global mortality rate was 1.6 percent at 24 hours (high 1.1 percent, middle 1.9 percent, low 3.4 percent), increasing to 5.4 percent by 30 days (high 4.5 percent, middle 6.0 percent, low 8.6 percent). Of the 578 patients who died, 404 (69.9 percent) did so between 24 hours and 30 days following surgery (high 74.2 percent, middle 68.8 percent, low 60.5 percent). Patient safety factors were suggested to play an important role, with use of the WHO Surgical Safety Checklist associated with reduced mortality at 30 days.
Taking a similar approach, a unique global study of 1,409 children undergoing emergency laparotomy from 253 centres in 43 countries showed that adjusted mortality in children following surgery may be as high as 7 times greater in low-HDI and middle-HDI countries compared with high-HDI countries, translating to 40 excess deaths per 1,000 procedures performed in these settings. Internationally, the most common operations performed were appendectomy, small bowel resection, pyloromyotomy and correction of intussusception. After adjustment for patient and hospital risk factors, child mortality at 30 days was significantly higher in low-HDI (adjusted OR 7.14 (95% CI 2.52 to 20.23)) and middle-HDI (4.42 (1.44 to 13.56)) countries compared with high-HDI countries.
Absorption of drugs administered orally was shown to be significantly affected following abdominal surgery.
There is low-certainty evidence that there is no difference between using scalpel and electrosurgery in infection rates during major abdominal surgeries. |
Abdominal surgery | See also | See also
Abdominoplasty
ASA physical status classification system or perioperative physical fitness
Diabetes
General surgery
Laparotomy
Low-fiber/low-residue diet
Perioperative mortality |
Abdominal surgery | References | References
Category:Surgical specialties
Category:General surgery |
Abdominal surgery | Table of Content | Short description, Types, Complications, See also, References |
Abduction | Wiktionary | Abduction may refer to: |
Abduction | Media | Media |
Abduction | Film and television | Film and television
"Abduction" (The Outer Limits), a 2001 television episode
"Abduction", a 2007 episode of Death Note
"Abductions", a 2002 episode of Totally Spies!
"The Abduction" (Alias), a 2002 episode of an American television series
"The Abduction" (Dr. Quinn, Medicine Woman), a 1994 episode of an American television series
Abduction (1975 film), directed by Joseph Zito
Abduction (1997 film), directed by Takao Okawara
Abduction (2011 film), directed by John Singleton
Abduction (2019 film), directed by Ernie Barbarash
Abduction: The Megumi Yokota Story, a 2005 American documentary film
The Abduction, a 1996 TV movie starring Victoria Principal and Robert Hays |
Abduction | Literature | Literature
Abduction (novel), a 2000 novel by Robin Cook
Abduction!, a 2004 novel by Peg Kehret
The Abduction, a 1987 novel (Norwegian title Bortførelsen) by Mette Newth
The Abduction, a 1998 novel by J. Robert King |
Abduction | Music | Music
"Abduction", a 2005 song by Iron Maiden vocalist Bruce Dickinson, from the album Tyranny of Souls
Abduction, a music label run by members of Sun City Girls |
Abduction | Of a person or people | Of a person or people
Alien abduction, phenomenon of people reporting what they believe to be the real experience of being kidnapped by extraterrestrial beings
Bride kidnapping, a practice in which a man abducts the woman he wishes to marry
Child abduction, unauthorized removal of a minor from the custody of their guardian(s)
Express kidnapping, abduction where a small immediate ransom is demanded
International child abduction, form of human trafficking
Kidnapping, unlawful confinement of a person against their will
Raptio, large-scale abduction of women
Tiger kidnapping, taking a hostage to force a loved one or associate of the victim to do something |
Abduction | Sciences | Sciences
Abduction (anatomy), a type of movement that draws a structure or limb away from the median plane of the body
Abductive reasoning, a method of reasoning in logic |
Abduction | See also | See also
Abducted (disambiguation)
Abductor (disambiguation) |
Abduction | Table of Content | Wiktionary, Media, Film and television, Literature, Music, Of a person or people, Sciences, See also |
Abensberg | Use dmy dates | thumb|Maderturm
Abensberg () is a town in the Lower Bavarian district of Kelheim, in Bavaria, Germany, lying around southwest of Regensburg, east of Ingolstadt, northwest of Landshut and north of Munich. It is situated on the river Abens, a tributary of the Danube. |
Abensberg | Geography | Geography
The town lies on the Abens river, a tributary of the Danube, around eight kilometres from the river's source. The area around Abensberg is characterized by the narrow valley of the Danube, where the Weltenburg Abbey stands, the valley of the Altmühl in the north, a left tributary of the Danube, and the famous Hallertau hops-planting region in the south. The town is divided into the municipalities of Abensberg, Arnhofen, Holzharlanden, Hörlbach, Offenstetten, Pullach and Sandharland. |
Abensberg | Divisions | Divisions
Since the administrative reforms in Bavaria in the 1970s, the town also encompasses the following Ortsteile:
In the town: Abensberg (main settlement), Aunkofen (civil parish), Badhaus (village)
To the east: Gaden (village), See (village), Offenstetten (civil parish)
To the north east: Arnhofen (civil parish), Baiern (village), Pullach (civil parish), Kleedorf (village)
To the north: Sandharlanden (civil parish), Holzharlanden (civil parish), Buchhof (small hamlet)
To the west: Schwaighausen (village), Schillhof (hamlet), Gilla (small hamlet)
To the south: Aumühle (small hamlet), Allersdorf (hamlet)
To the south east: Lehen (small hamlet), Mitterhörlbach (hamlet), Upper Hörlbach (village), Lower Hörlbach (hamlet) |
Abensberg | History | History
There had been settlement on this part of the Abens river since long before the High Middle Ages, dating back to Neolithic times. Of particular interest and national importance are the Neolithic flint mines at Arnhofen, where, around 7,000 years ago, Stone Age people made flint, which was fashioned into drills, blades and arrowheads, and was regarded as the steel of the Stone Age. Traces of over 20,000 individuals were found on this site. The modern history of Abensberg, which is often incorrectly compared with that of the third century Roman castra (military outpost) of Abusina, begins with Gebhard, who was the first to mention Abensberg as a town, in the middle of the 12th century. The earliest written reference to the town, under the name of Habensperch, came from this time, in around 1138. Gebhard was from the Babonen clan.
In 1256, the castrum of Abensprech was first mentioned, and on 12 June 1348, Margrave Ludwig of Brandenburg, and his brother, Duke Stephen of Bavaria, raised Abensberg to the status of a city, giving it the right to operate lower courts, enclose itself with a wall and hold markets. The wall was built by Count Ulrich III of Abensberg. Some of the thirty-two round towers and eight turrets are still preserved to this day.
In the Middle Ages, the people of Abensberg enjoyed a level of autonomy above their lord. They elected a city council, although only a small number of rich families were eligible for election.
In around 1390, the Carmelite Monastery of Our Lady of Abensberg was founded by Count John II and his wife, Agnes. Although Abensberg was an autonomous city, it remained dependent on the powerful Dukes of Bavaria. The last Lord of Abensberg, Niclas, Graf von Abensberg, supposedly named after his godfather, Nicholas of Kues, a Catholic cardinal, was murdered in 1485 by Christopher, a Duke of Bavaria-Munich. The year before, Niclas had unchivalrously taken Christopher captive as he bathed before a tournament in Munich. Although Christopher renounced his claim for revenge, he lay in wait for Niclas in Freising. When the latter arrived, he was killed by Seitz von Frauenberg. He is buried in the former convent of Abensberg.
Abensberg then lost its independence and became a part of the Duchy of Bavaria, and from then on was administered by a ducal official, the so-called caretaker. The castle of Abensberg was destroyed during the Thirty Years' War, although the city had bought a guarantee of protection from the Swedish general, Carl Gustaf Wrangel. During the War of the Spanish Succession emperor Leopold I, who had occupied Bavaria, granted the fief of Abensberg to count Ernst von Abensperg und Traun (1608–1668) from an Austrian noble family named Traun that now received the name of the former counts of Abensberg (who were believed to be distant relatives). After the occupation ended, he was however dispossessed.
Johannes Aventinus (1477–1534) is the city's most famous son, the founder of the study of history in Bavaria. Aventinus, whose name was real name is Johann or Johannes Turmair (Aventinus being the Latin name of his birthplace) wrote the Annals of Bavaria, a valuable record of the early history of Germany and the first major written work on the subject. He is commemorated in the Walhalla temple, a monument near Regensburg to the distinguished figures of German history. Until 1800, Abensberg was a municipality belonging to the Straubing district of the Electorate of Bavaria. Abensberg also contained a magistrates' court. In the Battle of Abensberg on 19–20 April 1809, Napoleon gained a significant victory over the Austrians under Archduke Ludwig of Austria and General Johann von Hiller. |
Abensberg | Coat of arms | Coat of arms
thumb|right|100px|Arms of Abensberg
The arms of the city are divided into two halves. On the left are the blue and white rhombuses of Bavaria, while the right half is split into two silver and black triangles. Two diagonally-crossed silver swords with golden handles rest on top.
The town has had a coat of arms since 1338, that of the Counts of Abensberg. With the death of the last Count, Nicholas of Abensberg, in 1485, the estates fell to the Duchy of Bavaria-Munich, meaning that henceforth only the Bavarian coat of arms was ever used.
On 31 December 1809, a decree of King Maximilian of Bavaria granted the city a new coat of arms, as a recognition of their (mainly humanitarian and logistic) services in the Battle of Abensberg the same year. The diagonally divided field in silver and black came from the old crest of the Counts of Abensberg, while the white and blue diamonds came from that of the House of Wittelsbach, the rulers of Bavaria. The swords recall the Battle of Abensberg.
The district of Offenstetten previously possessed its own coat of arms. |
Abensberg | Twinning | Twinning
Parga, Greece since 1986
Lonigo, Italy since 1999
Saint-Gilles, Gard, France since 2016 |
Abensberg | Economy and Infrastructure | Economy and Infrastructure
The area around Abensberg, the so-called sand belt between Siegburg, Neustadt an der Donau, Abensberg and Langquaid, is used for the intensive farming of asparagus, due to the optimal soil condition and climate. 212 hectares of land can produce ninety-four asparagus plants. Abensberg asparagus enjoys a reputation among connoisseurs as a particular delicacy. In addition to asparagus, the production of hops plays a major role locally, the region having its own label, and there are still three independent breweries in the area. The town of Abensberg marks the start of the Deutsche Hopfenstraße (German Hops Road), a nickname given to the Bundesstraße 301, a German federal highway which runs through the heartland of Germany's hops-growing industry, ending in Freising. |
Abensberg | Transport | Transport
The Abensberg railway station is located on the Regensburg–Ingolstadt railway from Regensburg to Ingolstadt. The city can be reached via the A-93 Holledau-Regensburg road (exit Abensberg). Three Bundesstraße (German federal highways) cross south of Abensberg: B 16, B 299 and B 301. |
Abensberg | Public facilities | Public facilities |
Abensberg | Schools | Schools
Abensberg has two Grundschulen (primary school) and Mittelschule (open admission secondary school), and the Johann-Turmair-Realschule (secondary modern school). There is also a College of Agriculture and Home Economics. Since 2007, the Kelheim Berufsschule has had a campus in Abensberg, and outside the state sector is the St. Francis Vocational Training Centre, run by a Catholic youth organisation. In addition, there are two special schools, one near Abensberg, the other in the civil parish of Offenstetten. |
Abensberg | Culture and sightseeing | Culture and sightseeing |
Abensberg | Theatre | Theatre
In 2008, a former goods shed by the main railway station of Abensberg was converted into a theatre by local volunteers. The "Theater am Bahnhof" (Theatre at the Railway Station) is mostly used by the Theatergruppe Lampenfieber and was opened on 19 October 2008. |
Abensberg | Museums | Museums
Abensberg has a long tradition of museums. In the nineteenth century, Nicholas Stark und Peter Paul Dollinger began a collection based on local history. This collection and the collection of the Heimatverein (local history society) were united in 1963 into the Aventinus Museum, in the cloister of the former Carmelite monastery. On 7 July 2006, the new Town Museum of Abensberg was opened in the former duke's castle in the town. |
Abensberg | Kuchlbauer Brewery | Kuchlbauer Brewery
Two blocks west of the Old Town is the Kuchlbauer Brewery and beer garden featuring the Kuchlbauer Tower, a colorful and unconventional observation tower designed by Viennese architect Friedensreich Hundertwasser. The brewery and tower are open to the public. |
Abensberg | Image gallery | Image gallery |
Abensberg | Missing memorial | Missing memorial
Up until the 1950s, Abensberg and the surrounding villages contained a number of graves of victims of a Death March in the spring of 1945 from the Hersbruck sub-camp of the Dachau concentration camp, who were either murdered by the SS or died of exhaustion. They were originally buried where they died, but were later moved on the orders of the US military government to the cemeteries of their previous homes. At the cemetery in what is now the district of Pullach stood a memorial stone which was mentioned as recently as 1967, but which is no longer at the site. The suffering of ten unknown victims of the camp was recorded on the stone. |
Abensberg | Regular events | Regular events
The Abensberger events calendar begins in February with the Faschingsgillamoos funfair, which reaches its high point on Mad Thursday.
There then follows the Frühjahrsmarkt (Spring market) two weeks before Easter, when all the shops in the town are permitted to open on Sunday (which is normally prohibited in Germany).
The Bürgerfest is celebrated on the first weekend of July, when the palace gardens with their ancient walls are transformed into a medieval camp.
The Schlossgartenfest (Palace Garden Festival) takes place every year at the beginning of August. It is organised since 1977 by the Junge Union, the youth branch of Germany's two main conservative political parties, the CDU and CSU, and attracts all age groups from Abensberg and surrounding areas.
On the second Saturday in August, people can wander through the Night Market in the balmy Summer evening.
The Gillamoos, the oldest and largest funfair in the Hallertau opens on the Thursday before the first Sunday in September and runs until the Monday thereafter. It is the highlight of the year in Abensberg and is a celebration of the people of Abensberg and the surrounding area.
The Herbstmarkt (autumn market), another Sunday shopping day, is on the first weekend in October.
Since 1997, a series of cultural, art, music and entertainment events have taken place in November at various locations in the town, under the title, Novembernebel (November fog)
On Saint Nicholas Day (6 December), the Niklasmarkt (Nicholas Market) commemorates the Niklasspende, a medieval foundation for the poor. This heralds the beginning of Advent and the Christmas period. |
Abensberg | Sport | Sport |
Abensberg | Speedway and football | Speedway and football
The Wack Hofmeister Stadium, formerly the Altes Stadion Abensberg (the Old Stadium) is a motorcycle speedway and association football stadium located slightly east of the centre of Abensberg in Germany. It hosts the speedway team MSC Abensberg and the football team TSV Abensberg 1862. |
Abensberg | Notable residents | Notable residents |
Abensberg | Sons and daughters of the town | Sons and daughters of the town
Johannes Aventinus (1477–1534): Bavarian historian
Stephan Agricola (1491–1547): Lutheran reformer
Joseph von Hazzi (1768–1845): Bavarian Privy Councillor
Josef Hofmeister (born 1934): Speedway rider
Uwe Brandl (born 1959): Mayor of Abensberg
Paul Smaczny: Music and film producer
Christian Lohr: Musician and producer
Stephan Ebn (born 1978): drummer and music producer
Richard Resch: Tenor, classical and opera singer |
Abensberg | People who have worked in the town | People who have worked in the town
Wiguläus von Kreittmayr (1705–1790): by marriage Lord of Offenstetten and Hatzkofen
Friedensreich Hundertwasser (1928–2000): artist and architect
Radu Ivan (born 1969): International Judo champion
Ole Bischof (born 1979): Olympic Judo champion |
Abensberg | See also | See also
Battle of Abensberg occurred April 20, 1809.
Battle of Landshut occurred April 21, 1809.
Battle of Eckmühl occurred 21–22 April 1809.
Eckmühl
Landshut |
Abensberg | References | References |
Abensberg | External links | External links
Abensberger Impressionen - Old Images of Abensberg
Category:Kelheim (district) |
Abensberg | Table of Content | Use dmy dates, Geography, Divisions, History, Coat of arms, Twinning, Economy and Infrastructure, Transport, Public facilities, Schools, Culture and sightseeing, Theatre, Museums, Kuchlbauer Brewery, Image gallery, Missing memorial, Regular events, Sport, Speedway and football, Notable residents, Sons and daughters of the town, People who have worked in the town, See also, References, External links |
Arminianism | Short description | thumb|200x200px|Swanenburgh, W. (1625). Jacobus Arminius
Arminianism is a movement of Protestantism initiated in the early 17th century, based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants. Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement submitted to the States General of the Netherlands. This expressed an attempt to moderate the doctrines of Calvinism related to its interpretation of predestination.
Classical Arminianism, to which Arminius is the main contributor, and Wesleyan Arminianism, to which John Wesley is the main contributor, are the two main schools of thought. Central Arminian beliefs are that God's prevenient grace, which prepares regeneration, is universal and that His grace, allowing regeneration and ongoing sanctification, is resistible.
Many Christian denominations have been influenced by Arminian views, notably the Baptists in the 17th century, the Methodists in the 18th century, and the Pentecostals in the 20th century. |
Arminianism | History | History |
Arminianism | Precursor movements and theological influences | Precursor movements and theological influences
left|thumb|Laurens, Jean Paul. (1892). Sébastien Castellion.|200x200px
Arminius' beliefs, i.e. Arminianism, did not begin with him. Before the Reformation, groups like the Waldensians similarly affirmed individual freedom over any predetermined predestination. Anabaptist theologian Balthasar Hubmaier (1480–1528) also promoted much the same view as Arminius nearly a century before him. The soteriological doctrines of Arminianism and Anabaptism are roughly equivalent. In particular, Mennonites have been historically Arminian whether they distinctly espoused the Arminian viewpoint or not, and rejected Calvinist soteriology.: "Mennonites have been historically Arminian in their theology whether they distinctly espoused the Arminian viewpoint or not. They never accepted Calvinism either in the Swiss-South German branch or in the Dutch-North German wing. Nor did any Mennonite confession of faith in any country teach any of the five points of Calvinism. However, in the 20th century, particularly in North America, some Mennonites, having come under the influence of certain Bible institutes and the literature produced by this movement and its schools, have adopted the Calvinist doctrine of the perseverance of the saints or "once in grace always in grace." In doing so, they have departed from the historic Arminianism of the Anabaptist-Mennonite movement." Anabaptist theology seems to have influenced Jacobus Arminius. At least, he was "sympathetic to the Anabaptist point of view, and Anabaptists were commonly in attendance on his preaching." Similarly, Arminius mentions Danish Lutheran theologian Niels Hemmingsen (1513–1600) as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.: "I am using 'Arminianism' as a handy [...] synonym for 'evangelical synergism' (a term I borrow from Donald Bloesch). [...] It's simply a Protestant perspective on salvation, God's role and ours, that is similar to, if not identical with, what was assumed by the Greek church fathers and taught by Hubmaier, Menno Simons, and even Philipp Melanchthon (after Luther died). It was also taught by Danish Lutheran theologian Niels Hemmingsen (d. 1600)—independently of Arminius. (Arminius mentions Hemmingsen as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.)" Another key figure, Sebastian Castellio (1515–1563), who opposed Calvin's views on predestination and religious intolerance, is known to have influenced both the Mennonites and certain theologians within Arminius's circle. Early critics of Arminians even cited Castellio as a primary inspiration behind the Arminian movement. |
Arminianism | Emergence of Arminianism | Emergence of Arminianism
thumb|Eyk, Abraham van der (1721). Disputes Between Remonstrants and Counter-Remonstrants in 1618.
Jacobus Arminius (1560–1609) was a Dutch pastor and theologian. He was taught by Theodore Beza, Calvin's hand-picked successor, but after examination of the scriptures, he rejected his teacher's theology that it is God who unconditionally elects some for salvation. Instead Arminius proposed that the election of God was of believers, thereby making it conditional on faith. Arminius's views were challenged by the Dutch Calvinists, especially Franciscus Gomarus.
In his Declaration of Sentiments (1608) Arminius presented his theology to magistrates of the States General of the Netherlands in The Hague. After his death, Arminius's followers continued to advance his theological vision, crafting the Five articles of Remonstrance (1610), in which they express their points of divergence from the stricter Calvinism of the Belgic Confession. This is how Arminius's followers were called Remonstrants, and following a Counter Remonstrance in 1611, Gomarus' followers were called Counter-Remonstrants.
After some political maneuvering, the Dutch Calvinists were able to convince Prince Maurice of Nassau to deal with the situation. Maurice systematically removed Arminian magistrates from office and called a national synod at Dordrecht. This Synod of Dort was open primarily to Dutch Calvinists (102 people), while the Arminians were excluded (13 people banned from voting), with Calvinist representatives from other countries (28 people), and in 1618 published a condemnation of Arminius and his followers as heretics. The Canons of Dort responded, among other topics, to Arminian doctrines, anticipating their later articulation as the Five points of Calvinism.
Arminians across Holland were removed from office, imprisoned, banished, and sworn to silence. Twelve years later, Holland officially granted Arminianism protection as a religion, although animosity between Arminians and Calvinists continued. Most of the early Remonstrants followed a classical version of Arminianism. However, some of them such as Philipp van Limborch, moved in the direction of semi-Pelagianism and rationalism. |
Arminianism | Arminianism in the Church of England | Arminianism in the Church of England
thumb|200x200px|Glover, George. (1641). John Goodwin.|leftIn England, the so-labelled Arminian doctrines were held, in substance, before and in parallel with those of Arminius. The Thirty-nine Articles of Religion (finalised in 1571), were sufficiently ambiguous that they were compatible with either Arminian or Calvinistic interpretations. Arminianism in the Church of England was fundamentally an expression of negation of Calvinism, and only some theologians held to classical Arminianism, but for the rest they were either semi-Pelagian or Pelagian.: "Of the various terms which can be used to describe the thrust of religions change at the time Arminian is the least misleading. It does not mean that the Dutch theologian Jacobus Arminius was normally the source of the ideas so labelled. Rather Arminian denotes a coherent body of anti-Calvinist religious thought, which was gaining ground in various regions of early seventeenth-century Europe." In this specific context, contemporary historians prefer to use the term "proto-Arminians" rather than "Arminians" to designate the leanings of those divines who generally didn't follow classical Arminianism.: "If we use the label 'Arminian' for English Churchmen, it must be with these important qualification in mind [of been related to the theology of Arminius]; 'proto-Arminian' would be a more accurate term." English Arminianism was represented by Arminian Puritans such as John Goodwin or High Anglican Arminians such as Jeremy Taylor and Henry Hammond. Anglican Arminians of the 17th century such as William Laud fought Calvinist Puritans. They actually saw Arminianism in terms of a state church, an idea that was alien to the views of Arminius. This position became particularly evident under the reign (1625–1649) of Charles I of England. Following the English Civil War (1642–1651) Charles II of England, who tolerated the Presbyterians, re-instituted Arminian thought in the Church of England. It was dominant there after the Restoration (1660): "According to Edwards, it was only after the Restoration that non-Calvinist views come to be adopted by many of the clergy of the Church of England. Foremost among those who rejected Calvinism had been the Arminians, and Edwards appeared on the scene as a defender of Calvinism against Arminianism at a time when it was more often the Dissenters who were battling it and calling attention to the triumph of Arminianism in the Church of England." for some fifty years. |
Arminianism | Baptists | Baptists
The Baptist movement emerged in 17th-century in England. The first Baptists—called "General Baptists" because of their confession of a "general" or unlimited atonement—were Arminians. The Baptist movement originated with Thomas Helwys, who left his mentor John Smyth (who had moved into shared belief and other distinctives of the Dutch Waterlander Mennonites of Amsterdam) and returned to London to start the first English Baptist Church in 1611. Later General Baptists such as John Griffith, Samuel Loveday, and Thomas Grantham defended a Reformed Arminian theology that reflected the Arminianism of Arminius. The General Baptists encapsulated their Arminian views in numerous confessions, the most influential of which was the Standard Confession of 1660. In the 1640s the Particular Baptists were formed, diverging from Arminian doctrine and embracing the strong Calvinism of the Presbyterians and Independents. Their robust Calvinism was publicized in such confessions as the London Baptist Confession of 1644 and the Second London Confession of 1689. The London Confession of 1689 was later used by Calvinistic Baptists in America (called the Philadelphia Baptist Confession), whereas the Standard Confession of 1660 was used by the American heirs of the English General Baptists, who soon came to be known as Free Will Baptists. |
Arminianism | Methodists | Methodists
left|thumb|Milbert, Jacques Gérard. (c. 1819). Camp meeting of the Methodists in N. America
In the Methodist-Calvinist controversy of the early 1770s involving Anglican ministers John Wesley and George Whitefield, Wesley responded to accusations of semi-Pelagianism by embracing an Arminian identity. Wesley had limited familiarity with the beliefs of Arminius and largely formulated his views without direct reliance on Arminius' teachings. Wesley was notably influenced by 17th-century English Arminianism and by some Remonstrant spokesmen.: "What Wesley knew of Arminius came to him through two basic sources. First, he knew something of Arminius through Remonstrant spokesmen. [...] Wesley's second source of Arminian theology was the English Church in general, particularly the writers of the seventeenth century. This was by far his predominant source [...]." However, he is recognized as a faithful representative of Arminius' beliefs. Wesley defended his soteriology through the publication of a periodical titled The Arminian (1778) and in articles such as Predestination Calmly Considered. To support his stance, he strongly maintained belief in total depravity while clarifying other doctrines notably prevenient grace. At the same time, Wesley attacked the determinism that he claimed characterized Calvinist doctrines of predestination. He typically preached the notion of Christian perfection (fully mature, not "sinlessness"). His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by him and his fellow preacher John William Fletcher. Methodism also navigated its own theological intricacies concerning salvation and human agency. In the 1830s, during the Second Great Awakening, traces of Pelagian influence surfaced in the American Holiness Movement. Consequently, critics of Wesleyan theology have occasionally unfairly perceived or labeled its broader thought.: "The American Holiness movement, influenced heavily by the revivalism of Charles Finney, inculcated some of his Soft Semi-Pelagian tendencies among their preachers and teachers [...]. This has provided critics of Wesleyan theology with fodder by which they pigeonhole inaccurately larger Wesleyan thought." However, its core is recognized to be Arminianism. |
Arminianism | Pentecostals | Pentecostals
Pentecostalism has its background in the activity of Charles Parham (1873–1929). Its origin as a movement was in the Azusa Street Revival in Los Angeles in 1906. This revival was led by William J. Seymour (1870–1922). Due to the Methodist and Holiness background of many early Pentecostal preachers, the Pentecostal churches usually possessed practices that arose from the Wesleyan Arminianism. During the 20th century, as Pentecostal churches began to settle and incorporate more standard forms, they started to formulate theology that was fully Arminian. Today, Pentecostal denominations such as the Assemblies of God hold to Arminian views such as resistible grace, conditional election, and conditional security of the believer.: "[T]he specifically Pentecostal denominations —such as the Assemblies of God, founded in 1914— have remained broadly Arminian when it comes to the matters of free, resistible grace and choice in salvation [...]." |
Arminianism | Current landscape | Current landscape |
Arminianism | Protestant denominations | Protestant denominations
left|thumb|200x200px|Anonymous (1915). Benjamin Randall (founder of the Free Baptist denomination).
Advocates of Arminianism find a home in many Protestant denominations,: "Methodism, in all its forms (including ones that do not bear that name), tends to be Arminian. (Calvinist Methodist churches once existed. They were founded by followers of Wesley's co-evangelist George Whitefield. But, so far as I am able to tell, they have all died out or merged with traditionally Reformed-Calvinist denominations.) Officially Arminian denominations include ones in the so-called 'Holiness' tradition (e.g., Church of the Nazarene) and in the Pentecostal tradition (e.g., Assemblies of God). Arminianism is also the common belief of Free Will Baptists (also known as General Baptists). Many Brethren [anabaptists-pietist] churches are Arminian as well. But one can find Arminians in many denominations that are not historically officially Arminian, such as many Baptist conventions/conferences." and sometimes other beliefs such as Calvinism exist within the same denomination.: "In Protestant circles there are two major camps when it comes to predestination: Calvinism and Arminianism. Calvinism is common in Presbyterian, Reformed, and a few Baptist churches. Arminianism is common in Methodist, Pentecostal, and most Baptist churches." The Lutheran theological tradition bears certain similarities to Arminianism: "Through its opposition to Predestinarianism, Arminianism possesses a certain similarity to the Lutheran doctrine, in the shape which the latter in the seventeenth century more and more assumed, but the similarity is rather a superficial one." and there may be some Lutheran churches that are open to it. Newer Evangelical Anglican denominations also show a level of openness to Arminian theology. Anabaptist denominations, such as the Mennonites, Hutterites, Amish and Schwarzenau Brethren, adhere to Anabaptist theology, which espouses a soteriology that is similar to Arminianism "in some respects".: "Interestingly, Anabaptism and Arminianism are similar is some respects. Underwood wrote that the Anabaptist movement anticipated Arminius by about a century with respect to its reaction against Calvinism." Arminianism is found within the General Baptists, including the subset of General Baptists known as Free Will Baptists. The majority of Southern Baptists embrace a traditionalist form of Arminianism which includes a belief in eternal security, though many see Calvinism as growing in acceptance. Certain proponents of Arminianism may be found within the Restoration movement in the Christian Churches and Churches of Christ. Additionally, it is found in the Seventh-day Adventist Church. Arminianism (specifically Wesleyan–Arminian theology) is taught in the Methodist churches, inclusive of those denominations aligned with the holiness movement such as the Evangelical Methodist Church, Church of the Nazarene, the Free Methodist Church, the Wesleyan Church, and the Salvation Army. It is also found in a part of the Charismatics, including the Pentecostals.: "Pentecostals are almost universally Wesleyan-Arminian rather than Calvinist/Reformed, with rare exceptions among denominational Charismatic." |
Arminianism | Scholarly support | Scholarly support
Arminian theology has found support among theologians, Bible scholars, and apologists spanning various historical periods and theological circles. Noteworthy historical figures include Jacobus Arminius, Simon Episcopius, Hugo Grotius, John Goodwin, Thomas Grantham, John Wesley, Richard Watson, Thomas Osmond Summers, John Miley, William Burt Pope and Henry Orton Wiley.
In contemporary Baptist traditions, advocates of Arminian theology include Roger E. Olson, F. Leroy Forlines, Robert Picirilli and J. Matthew Pinson. Within the Methodist tradition, prominent supporters encompass Thomas Oden, Ben Witherington III, David Pawson, B. J. Oropeza, Thomas H. McCall and Fred Sanders. The Holiness movement boasts theologians like Carl O. Bangs and J. Kenneth Grider. Furthermore, scholars such as Keith D. Stanglin, Craig S. Keener and Grant R. Osborne: "[...] Osborne Wesleyan-Arminian perspective". also support Arminian perspectives. |
Arminianism | Theology | Theology |
Arminianism | Theological legacy | Theological legacy
left|thumb|259x259px|Master of Großgmain. (c. 1498). Augustinus. The Pelagian-Augustinian framework can serve as a key paradigm for understanding Arminianism's theological and historical legacy. Before Augustine (354–430), the synergistic view of salvation was almost universally endorsed. Pelagius (c. 354–418), however, argued that humans could perfectly obey God by their own will. The Pelagian view is therefore referred to as "humanistic monergism". This view was condemned at the Council of Carthage (418) and Ephesus (431). In response, Augustine proposed a view in which God is the ultimate cause of all human actions, a stance that aligns with soft determinism. The Augustinian view is therefore referred to as "divine monergism". However, Augustinian soteriology implied double predestination, which was condemned by the Council of Arles (475).
During this period, a moderate form of Pelagianism emerged, later termed Semi-Pelagianism. This view asserted that human will initiates salvation, rather than divine grace. The Semi-Pelagian view is therefore described as "human-initiated synergism". In 529, the Second Council of Orange addressed Semi-Pelagianism and declared that even the inception of faith is a result of God's grace. This highlights the role of prevenient grace enabling human belief. This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism". The council also rejected predestination to evil. As Arminianism aligns with key aspects of this view, some see it as a return to early Church theological consensus. Moreover, Arminianism can also be seen as a soteriological diversification of Calvinism or, more specifically, as a theological middle ground between Calvinism and semi-Pelagianism.
Arminian theology generally divides into two main variations: Classical Arminianism, based on the teachings of Jacobus Arminius, and Wesleyan Arminianism, a closely related variation shaped primarily by John Wesley. |
Arminianism | Classical Arminianism | Classical Arminianism |
Arminianism | Definition and terminology | Definition and terminology
thumb|259x259px|Bailly, David (1620). Jacobus Arminius.
Classical Arminianism is a Protestant theological view, that asserts God's prevenient grace for regeneration is universal and that the grace allowing regeneration and ongoing sanctification is resistible. This theological system was presented by Jacobus Arminius and maintained by some of the Remonstrants, such as Simon Episcopius: "Episcopius was singularly responsible for the survival of the Remonstrant movement after the Synod of Dort. We may rightly regard him as the theological founder of Arminianism, since he both developed and systematized ideas which Arminius was tentatively exploring before his death and then perpetuated that theology through founding the Remonstrant seminary and teaching the next generation of pastors and teachers." and Hugo Grotius.
Arminian theology incorporates the language and framework of covenant theology. Its core teachings are summarized in the Five Articles of Remonstrance, reflecting Arminius's views, with some sections directly from his Declaration of Sentiments. "These points [of Remonstrance] are consistent with the views of Arminius; indeed, some come verbatim from his Declaration of Sentiments. Some theologians have referred to this system as "classical Arminianism". Others prefer "Reformation Arminianism" or "Reformed Arminianism", as Arminius upheld the principles of Reformation such as Sola fide and Sola gratia. |
Arminianism | God's providence and human free will | God's providence and human free will
Arminianism accepts classical theism, which states that God is omnipresent, omnipotent, and omniscient. In that view, God's power, knowledge, and presence have no external limitations, that is, outside of his divine nature and character.
Besides, Arminianism's view of God's sovereignty is based on postulates stemming from God's character. On the first hand, divine election must be defined so that God is not, in any case, and even in a secondary way, the author of evil. It would not correspond to the character of God,: "Basic to Arminianism is God's love. The fundamental conflict between Calvinism and Arminianism is not but . . [...] Let me repeat. The most basic issue is providence or predestination or the sovereignty of God. The most basic issue is ." especially as fully revealed in Jesus Christ. On the other hand, man's responsibility for evil must be preserved.: "Classical Arminianism does say God never interferes with free will. It says God foreordains or renders certain evil. [...] An Arminian believe in divine dictation of Scripture and not do violence to his or her Arminian beliefs. [...] Arminianism is not in love with libertarian free will – as if that were central in and of itself. Classical Arminians have gone out of our way (beginning with Arminius himself) to make clear that our sole reasons for believe in free will [...] are 1) to avoid making God the author of sin and evil, and 2) to make clear human responsibility for sin and evil." Those two postulates require a specific way by which God chooses to manifest his sovereignty when interacting with his creatures.
On one hand, it requires God to operate according to a limited mode of providence. This means that God deliberately exercises sovereignty without determining every event. On the other hand, it requires God's election to be a "predestination by foreknowledge".: "What is Arminianism? A) Belief that God limits himself to give human beings free will to go against his perfect will so that God did not design or ordain sin and evil (or their consequences such as innocent suffering); B) Belief that, although sinners cannot achieve salvation on their own, without 'prevenient grace' (enabling grace), God makes salvation possible for all through Jesus Christ and offers free salvation to all through the gospel. 'A' is called 'limited providence,' 'B' is called 'predestination by foreknowledge.'" Therefore, God's foreknowledge is exhaustive and complete, aligning his certainty with human freedom of action. |
Arminianism | Philosophical view on free will | Philosophical view on free will
Arminianism is aligned with classical free-will theism, adopting an incompatibilist position. It asserts that the free will essential for moral responsibility is inherently incompatible with determinism. In Arminian theology, human beings possess libertarian free will, making them the ultimate source of their choices and granting them the ability to choose otherwise. This philosophical framework upholds the concept of divine providence, allowing God's influence and supervision over creation. However, it permits the idea of God's absolute control over human actions, as long as such control does not involve human responsibility. |
Arminianism | Spiritual view on free will | Spiritual view on free will
Arminianism holds that all human are initially deprived of the Holy Spirit and, as a result, exist in a moral state of total depravity. In this condition, human free will is incapable of choosing spiritual good without the aid of divine grace. Arminius likely believed that every person is born in this depraved condition because Adam, as humanity's representative, sinned against God—a view later shared by several prominent Arminians. Like Augustine, Luther, and Calvin, Arminius agreed that human free will is spiritually "captive" and "enslaved". However, through the action of prevenient grace, human free will can be "freed", meaning it can be restored with the ability to choose the spiritual good, particularly the capacity to accept God's call to salvation. |
Arminianism | Extent and nature of the atonement | Extent and nature of the atonement
left|thumb|234x234px|Michiel Jansz. van Mierevelt (1631). Hugo de Groot (1583–1645).
Atonement is intended universally: Jesus's death was for all people; Jesus draws all people to himself, with the opportunity for salvation through faith.
Jesus's death satisfies God's justice: The penalty for the sins of the elect is paid in full through the crucifixion of Jesus. Thus, Jesus's death atones for all sins but requires faith to be effected. Arminius states that "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy [...] or that man is justified before God [...] according to the rigor of justice without any forgiveness." Justification, therefore, is seen through mercy by the imputation of righteousness. While not rigidly defined, this view suggests that the righteousness of Christ is attributed to believers, emphasizing that union with Christ (conditioned on faith) transfers his righteousness to them.
Christ's atonement has a substitutionary effect, which is limited only to the elect. Arminius held that God's justice was satisfied by penal substitution. Hugo Grotius taught that it was satisfied governmentally. Historical and contemporary Arminians have held one of these views. |
Arminianism | Conversion of man | Conversion of man
In Arminianism, God initiates the process of salvation by extending his grace, commonly referred to as prevenient grace, to all people. This grace works within each individual, drawing them toward the Gospel and enabling sincere faith, leading to regeneration. It functions through a dynamic influence-and-response relationship, allowing individuals to accept or reject it freely. Thus, conversion is described as a "God-initiated synergism." |
Arminianism | Election of man | Election of man
Election is conditional: Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved, and he decides that all who believe Jesus through faith will be justified. Arminius states, "God regards no one in Christ unless they are engrafted in him by faith."
God predestines the elect to a glorious future: Predestination is not the predetermination of who will believe but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption, glorification, and eternal life. |
Arminianism | Preservation of man | Preservation of man
Related to eschatological considerations, Jacobus Arminius: "First, you say, and truly, that hell-fire is the punishment ordained for sin and the transgression of the law." and the first Remonstrants, including Simon Episcopius believed in everlasting fire where the wicked are thrown by God at judgment day.
Preservation is conditional: All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith; therefore, perseverance is also conditioned. Arminius believed the Scriptures taught that believers are graciously empowered by Christ and the Holy Spirit "to fight against Satan, sin, the world and their own flesh, and to gain the victory over these enemies." Furthermore, Christ and the Spirit are ever present to aid and assist believers through various temptations. But this security was not unconditional but conditional—"provided they [believers] stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling.": "This seems to fit with Arminius' other statements on the need for perseverance in faith. For example: 'God resolves to receive into favor those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere [in faith], but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ'.": "[God] wills that they, who believe and persevere in faith, shall be saved, but that those, who are unbelieving and impenitent, shall remain under condemnation". |
Arminianism | Possibility of apostasy | Possibility of apostasy
thumb|Anonymous (1743). Simon Episcopius.|237x237px
Arminius believed in the possibility of apostasy. However, over the period of time he wrote on this question, he sometimes expressed himself more cautiously out of consideration for the faith of his readers. In 1599, he stated that the question required more scriptural examination. In his "Declaration of Sentiments" (1607), Arminius said, "I never taught that a true believer can, either totally or finally fall away from the faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect.": "William Nichols notes: 'Arminius spoke nearly the same modest words when interrogated on this subject in the last Conference which he had with Gomarus [a Calvinist], before the states of Holland, on the 12th of Aug. 1609, only two months prior to his decease'".
However, Arminius elsewhere expressed certainty about the possibility of falling away: In c. 1602, he noted that a person integrated into the church might resist God's work and that a believer's security rested solely on their choice not to abandon their faith.: "Although Arminius denied having taught final apostasy in his Declaration of Sentiments, in the Examination of the Treatise of Perkins on the Order and Mode of Predestination [c. 1602] he writes that 'a person who is being "built" into the church of Christ may resist the continuation of this process'. Concerning the believers, 'It may suffice to encourage them, if they know that no power or prudence can dislodge them from the rock, unless they of their own will forsake their position.'" He argued that God's covenant did not eliminate the possibility of falling away but provided a gift of fear to keep individuals from defecting as long as it thrived in their hearts. He then taught that had David died in sin, he would have been lost. In 1602, Arminius also wrote: "A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member".
For Arminius, a certain class of sin would cause a believer to fall, especially sin motivated by malice. In 1605, Arminius wrote: “But it is possible for a believer to fall into a mortal sin, as is seen in David. Therefore, he can fall at that moment in which if he were to die, he would be condemned". Scholars observe that Arminius clearly identifies two paths to apostasy 1. "rejection", or 2. "malicious sinning". He suggested that strictly speaking, believers could not directly lose their faith but could cease to believe and thus fall away.: "If there is any consistency in Arminius' position, he did not seem to deny the possibility of falling away".
After the death of Arminius in 1609, his followers wrote a Remonstrance (1610) based quite literally on his Declaration of Sentiments (1607), which expressed prudence on the possibility of apostasy. In particular, its fifth article expressed the necessity of further study on the possibility of apostasy. Sometime between 1610 and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of falling away from faith and perishing eternally as an unbeliever. They formalized their views in "The Opinion of the Remonstrants" (1618), which was their official stand during the Synod of Dort.: "True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish." They later expressed this same view in the Remonstrant Confession (1621). |
Arminianism | Forgivability of apostasy | Forgivability of apostasy
Arminius maintained that if the apostasy came from "malicious" sin, it was forgivable. If it came from "rejection," it was not. Following Arminius, the Remonstrants believed that, though possible, apostasy was not in general irremediable.: "Nevertheless, we do not believe that true believers, though they may sometimes fall into grave sins which are vexing to their consciences, immediately fall out of every hope of repentance; but we acknowledge that it can happen that God, according to the multitude of His mercies, may recall them through His grace to repentance; in fact, we believe that this happens not infrequently, although we cannot be persuaded that this will certainly and indubitably happen." However, other classical Arminians, including the Free Will Baptists, have taught that apostasy is irremediable. |
Arminianism | Wesleyan Arminianism | Wesleyan Arminianism |
Arminianism | Distinctive aspect | Distinctive aspect
thumb|Rommey, George (n.d.). John Wesley.|244x244px
John Wesley thoroughly agreed with the vast majority of what Arminius himself taught. Wesleyan Arminianism is a merger of classical Arminianism and Wesleyan perfectionism.: "Evangelical Wesleyan-Arminianism has as its center the merger of both Wesley's concept of holiness and Arminianism's emphasis on synergistic soteriology." |
Arminianism | Nature of the atonement | Nature of the atonement
Wesley's view of atonement is either understood as a hybrid of penal substitution and the governmental theory,: "Wesley does not place the substitutionary element primarily within a legal framework [...]. Rather [his doctrine seeks] to bring into proper relationship the 'justice' between God's love for persons and God's hatred of sin [...] it is not the satisfaction of a legal demand for justice so much as it is an act of mediated reconciliation." or it is viewed solely as penal substitution.: "Arminius did not believe [in the governmental theory of atonement], neither did Wesley nor some of his nineteenth-century followers. Nor do all contemporary Arminians." Historically, Wesleyan Arminians adopted either the penal or governmental theory of atonement. |
Arminianism | Justification and sanctification | Justification and sanctification
In Wesleyan theology, justification is understood as the forgiveness of sins rather than being made inherently righteous. Righteousness is achieved through sanctification, which involves the pursuit of holiness in one's life. Wesley taught that imputed righteousness, which refers to the righteousness credited to a believer through faith, must transform into imparted righteousness, where this righteousness becomes evident in the believer's life. |
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