Abstract How to be counted among the saved on Doomsday? This article presents the emergence of Danish funeral works in the sixteenth century through a case study of Niels Hemmingsen’s sermon for Herluff Trolle (1565). It discusses in particular the theological function of the charitable deeds in the funeral biography for Trolle, and argues that the preacher’s motivation for presenting these deeds was more than the dynastic interests of the noble families. The frame of the emergence of the genre, as well as the particular emphasis on charitable deeds, is the expectation of Judgement Day.
{"title":"How to Live in order to Die to Salvation? the Judgement Scene and Early Modern Danish Funeral Sermons","authors":"Eivor Andersen Oftestad","doi":"10.1515/jemc-2018-0010","DOIUrl":"https://doi.org/10.1515/jemc-2018-0010","url":null,"abstract":"Abstract How to be counted among the saved on Doomsday? This article presents the emergence of Danish funeral works in the sixteenth century through a case study of Niels Hemmingsen’s sermon for Herluff Trolle (1565). It discusses in particular the theological function of the charitable deeds in the funeral biography for Trolle, and argues that the preacher’s motivation for presenting these deeds was more than the dynastic interests of the noble families. The frame of the emergence of the genre, as well as the particular emphasis on charitable deeds, is the expectation of Judgement Day.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"7 3","pages":"173 - 196"},"PeriodicalIF":0.1,"publicationDate":"2018-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72629608","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}
Abstract This article examines the representation and function of Christ in Anne Conway’s only treatise, The Principles of the Most Ancient and Modern Philosophy, published posthumously in 1690. Christ plays a prominent role in Conway’s philosophical system as he is both a medium between God and the creatures in the ontological hierarchy, and the instrument that will make possible the conversion of Jews and Muslims to the Christian religion. Conway draws upon Quakerism and the Lurianic Kabbalah to build a Christocentric metaphysics that also aims to make sense of pain – Conway’s own physical pain as well as the existence of evil in the world. Finally, the article enquires into Conway’s personal relationship with Christ. As a suffering woman, she might be expected to feel a closer connection with the human Christ, following the example of medieval female mystics, but Conway’s philosophy actually presents a metaphysical, genderless Christ, which can paradoxically be interpreted as a way of reintroducing women into Christianity.
{"title":"Christ in Anne Conway’s Principia (1690): Metaphysics, Syncretism, and Female Imitatio Christi","authors":"Sandrine Parageau","doi":"10.1515/jemc-2018-0005","DOIUrl":"https://doi.org/10.1515/jemc-2018-0005","url":null,"abstract":"Abstract This article examines the representation and function of Christ in Anne Conway’s only treatise, The Principles of the Most Ancient and Modern Philosophy, published posthumously in 1690. Christ plays a prominent role in Conway’s philosophical system as he is both a medium between God and the creatures in the ontological hierarchy, and the instrument that will make possible the conversion of Jews and Muslims to the Christian religion. Conway draws upon Quakerism and the Lurianic Kabbalah to build a Christocentric metaphysics that also aims to make sense of pain – Conway’s own physical pain as well as the existence of evil in the world. Finally, the article enquires into Conway’s personal relationship with Christ. As a suffering woman, she might be expected to feel a closer connection with the human Christ, following the example of medieval female mystics, but Conway’s philosophy actually presents a metaphysical, genderless Christ, which can paradoxically be interpreted as a way of reintroducing women into Christianity.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"33 1","pages":"247 - 265"},"PeriodicalIF":0.1,"publicationDate":"2018-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76217438","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}
Abstract This article explores how sin and trust as fundamental notions of Luther’s relational anthropology determine his understanding of social relations unfolding in the hierarchies of the earthly realm. Against scholastic works righteousness, Luther maintains that humans are absolute sinners incapable of justifying themselves through good works and receive faith as a gift of unconditional trust in God. This reformulation of the human relation to God has profound consequences for Luther’s understanding of interpersonal relations. Luther understands the justifying relation to God as a precondition for fruitful and trusting social relations in a world infused by sin. Moreover, Luther patterns his understanding of the hierarchic relations between subjects and their earthly authorities on the trusting relation between God and human beings. However, because of sin individuals need to subject themselves to superiors. In this way, Luther’s understanding of the human being as both righteous and sinful seems to be the reason behind the apparent paradox of hierarchy and equality permeating his conception of society.
{"title":"“Through Sin Nature Has LostIts Confidence in God” – Sin and Trust as Formative Elementsof Martin Luther’s Conception of Society","authors":"Sasja Emilie Mathiasen Stopa","doi":"10.1515/jemc-2018-0009","DOIUrl":"https://doi.org/10.1515/jemc-2018-0009","url":null,"abstract":"Abstract This article explores how sin and trust as fundamental notions of Luther’s relational anthropology determine his understanding of social relations unfolding in the hierarchies of the earthly realm. Against scholastic works righteousness, Luther maintains that humans are absolute sinners incapable of justifying themselves through good works and receive faith as a gift of unconditional trust in God. This reformulation of the human relation to God has profound consequences for Luther’s understanding of interpersonal relations. Luther understands the justifying relation to God as a precondition for fruitful and trusting social relations in a world infused by sin. Moreover, Luther patterns his understanding of the hierarchic relations between subjects and their earthly authorities on the trusting relation between God and human beings. However, because of sin individuals need to subject themselves to superiors. In this way, Luther’s understanding of the human being as both righteous and sinful seems to be the reason behind the apparent paradox of hierarchy and equality permeating his conception of society.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"103 1","pages":"151 - 171"},"PeriodicalIF":0.1,"publicationDate":"2018-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80743557","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}
Abstract Henry VIII is seldom considered a steerer of religious policy and theories of his political ambition, conservative religiosity and susceptibility to manipulation by his advisors dominate the historiography. Accordingly, the notion that Henry may be characterised as a conciliarist is one that has only ever been rejected outright. However, a preliminary consideration of this heretofore unconsidered matter reveals uncertainty in the verity of our existing historical paradigms. Henryʼs writings (which we maintain are authentic), actions following the Sack of Rome and approach to his annulment proceedings serve as evidence which suggests that Henry was an interested amateur theologian with a sincere appreciation of conciliarism. An understanding of the Kingʼs Great Matter as essentially a dispute over papal power and Henryʼs solution of a royal supremacy are developed as the ecclesiological backdrop against which this appreciation is to be viewed. In the light that other such matters may have been similarly overlooked, indications of the need for further research are outlined throughout.
{"title":"Henry VIII: Conciliarist?","authors":"Matthew McNicoll","doi":"10.1515/jemc-2018-0007","DOIUrl":"https://doi.org/10.1515/jemc-2018-0007","url":null,"abstract":"Abstract Henry VIII is seldom considered a steerer of religious policy and theories of his political ambition, conservative religiosity and susceptibility to manipulation by his advisors dominate the historiography. Accordingly, the notion that Henry may be characterised as a conciliarist is one that has only ever been rejected outright. However, a preliminary consideration of this heretofore unconsidered matter reveals uncertainty in the verity of our existing historical paradigms. Henryʼs writings (which we maintain are authentic), actions following the Sack of Rome and approach to his annulment proceedings serve as evidence which suggests that Henry was an interested amateur theologian with a sincere appreciation of conciliarism. An understanding of the Kingʼs Great Matter as essentially a dispute over papal power and Henryʼs solution of a royal supremacy are developed as the ecclesiological backdrop against which this appreciation is to be viewed. In the light that other such matters may have been similarly overlooked, indications of the need for further research are outlined throughout.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"6 1","pages":"109 - 149"},"PeriodicalIF":0.1,"publicationDate":"2018-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87940547","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}
Abstract Following its publication in March 1516, Erasmus’s Novum Instrumentum became one of the most significant texts for the Reformation. A less explored element of the development of this first published Greek New Testament is the role of the Old Testament editor, Johannes Oecolampadius (1482–1531). This study focuses on the contributions of Oecolampadius with particular attention given to the Annotations on Romans. By looking through the lens of the remarks in the Novum Instrumentum regarding the Hebrew language and the Old Testament, and comparing them with the lectures by Martin Luther on Romans that he finished with the use of this newly available resource, the influence Oecolampadius had on Luther before his famous action in October 1517 becomes more apparent. Notably, then we can see the resulting influence of Luther on Oecolampadius to embrace the newly forming evangelical teaching and eventually become the leading reformer in Basel.
{"title":"The Old Testament Editor of the First Published Greek New Testament: Johannes Oecolampadius (1482–1531)","authors":"J. Fisher","doi":"10.1515/jemc-2018-0002","DOIUrl":"https://doi.org/10.1515/jemc-2018-0002","url":null,"abstract":"Abstract Following its publication in March 1516, Erasmus’s Novum Instrumentum became one of the most significant texts for the Reformation. A less explored element of the development of this first published Greek New Testament is the role of the Old Testament editor, Johannes Oecolampadius (1482–1531). This study focuses on the contributions of Oecolampadius with particular attention given to the Annotations on Romans. By looking through the lens of the remarks in the Novum Instrumentum regarding the Hebrew language and the Old Testament, and comparing them with the lectures by Martin Luther on Romans that he finished with the use of this newly available resource, the influence Oecolampadius had on Luther before his famous action in October 1517 becomes more apparent. Notably, then we can see the resulting influence of Luther on Oecolampadius to embrace the newly forming evangelical teaching and eventually become the leading reformer in Basel.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"108 1","pages":"35 - 55"},"PeriodicalIF":0.1,"publicationDate":"2018-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77630710","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}
Abstract Existing histories of the brief Franciscan Recollect mission to New France (1615–1629) tend either to overstate the assimilatory character of the Recollect missionary vision or to overlook their comprehensively political vision. Through a close re-reading of early Recollect sources, I excavate a missionary vision for cohabitation between indigenous people and French settlers that, while assimilationist in some ways, also reflected deeply a conviction of human equality, a nascent understanding of the church as a political alternative to empire, and a willingness to learn from and adapt to indigenous cultures. The Recollects’ vision was shaped at every stage by their specifically Franciscan practice of poverty. This poverty predisposed them to critique mercantile interests in the colony, shaped their appreciation of indigenous traveling companions, and made them more prone to recognize Christian equality across cultures.
{"title":"Helping “our Canadian brothers”: Early Recollect Missiology as an Experiment in Christian Community, 1615–1629","authors":"Anicka Fast","doi":"10.1515/jemc-2018-0003","DOIUrl":"https://doi.org/10.1515/jemc-2018-0003","url":null,"abstract":"Abstract Existing histories of the brief Franciscan Recollect mission to New France (1615–1629) tend either to overstate the assimilatory character of the Recollect missionary vision or to overlook their comprehensively political vision. Through a close re-reading of early Recollect sources, I excavate a missionary vision for cohabitation between indigenous people and French settlers that, while assimilationist in some ways, also reflected deeply a conviction of human equality, a nascent understanding of the church as a political alternative to empire, and a willingness to learn from and adapt to indigenous cultures. The Recollects’ vision was shaped at every stage by their specifically Franciscan practice of poverty. This poverty predisposed them to critique mercantile interests in the colony, shaped their appreciation of indigenous traveling companions, and made them more prone to recognize Christian equality across cultures.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"1 1","pages":"108 - 75"},"PeriodicalIF":0.1,"publicationDate":"2018-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76497748","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}
Abstract This paper presents a mainly theological analysis of the Formula Pii Consensus of 1572 (furthermore FPC) and – in the light of its historical context – aims to investigate the way in which Wittenberg theology was modified in Transylvania. The reception of the Confessio Augustana (CA) was imposed by Prince István Báthory. In regard to the larger historical context in Transylvania and the development of the Holy Roman Empire, a reconsideration of the FPC arises. Despite largely accepting the contents of the CA 1530 (invariata), superintendent Lukas Unglerus (1526–1600) left the door open for all options of contemporary protestant Eucharistic theology. Because of the Melanchthonian background of his ministers the superintendent chose a wording to allow for tendencies orientated towards Calvinism and for keeping the yet prevalent confessional indetermination. Thus, he covered up what – according to contemporary standards in the Holy Roman Empire – would have been called heterodox.
{"title":"New Perspective on the Establishing of Confession in Early Modern Transylvania. Context and Theological Profile of the Formula Pii Consensus 1572 as Heterodox Reception of the Wittenberg Theology","authors":"U. A. Wien","doi":"10.1515/jemc-2018-0004","DOIUrl":"https://doi.org/10.1515/jemc-2018-0004","url":null,"abstract":"Abstract This paper presents a mainly theological analysis of the Formula Pii Consensus of 1572 (furthermore FPC) and – in the light of its historical context – aims to investigate the way in which Wittenberg theology was modified in Transylvania. The reception of the Confessio Augustana (CA) was imposed by Prince István Báthory. In regard to the larger historical context in Transylvania and the development of the Holy Roman Empire, a reconsideration of the FPC arises. Despite largely accepting the contents of the CA 1530 (invariata), superintendent Lukas Unglerus (1526–1600) left the door open for all options of contemporary protestant Eucharistic theology. Because of the Melanchthonian background of his ministers the superintendent chose a wording to allow for tendencies orientated towards Calvinism and for keeping the yet prevalent confessional indetermination. Thus, he covered up what – according to contemporary standards in the Holy Roman Empire – would have been called heterodox.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"33 1","pages":"57 - 74"},"PeriodicalIF":0.1,"publicationDate":"2018-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82319307","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}
This essay examines the central role of consolation in early modern Protestant culture. It first maps a number of the important tropes in early modern Protestant consolation literature, focusing on England. It then analyses the language of consolation in early modern printed and manuscript sources on the legal proceedings against the Puritan pamphleteers Bastwick, Burton and Prynne, showing how consolation was both widely shared and politically contentious, undermining the very idea of a unified Protestant cause which it served to foster. Finally, I examine the notebooks of the London wood-turner Nehemiah Wallington as a case study of the ways in which self-writers, in recording and reflecting on affliction, drew on consolation discourses. While consolation is a central strand in Wallington’s reflections on affliction, it is also elusive and provisional, especially where everyday, personal suffering is concerned. In Wallington, consolation seems available especially if the religious suffering it alleviates has a political dimension, and can be construed as a way of suffering for the true faith.
{"title":"“Never Better”: Affliction, Consolation and the Culture of Protestantism in Early Modern England","authors":"Jan Frans van Dijkhuizen","doi":"10.1515/jemc-2018-0001","DOIUrl":"https://doi.org/10.1515/jemc-2018-0001","url":null,"abstract":"This essay examines the central role of consolation in early modern Protestant culture. It first maps a number of the important tropes in early modern Protestant consolation literature, focusing on England. It then analyses the language of consolation in early modern printed and manuscript sources on the legal proceedings against the Puritan pamphleteers Bastwick, Burton and Prynne, showing how consolation was both widely shared and politically contentious, undermining the very idea of a unified Protestant cause which it served to foster. Finally, I examine the notebooks of the London wood-turner Nehemiah Wallington as a case study of the ways in which self-writers, in recording and reflecting on affliction, drew on consolation discourses. While consolation is a central strand in Wallington’s reflections on affliction, it is also elusive and provisional, especially where everyday, personal suffering is concerned. In Wallington, consolation seems available especially if the religious suffering it alleviates has a political dimension, and can be construed as a way of suffering for the true faith.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"56 1","pages":"1 - 34"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78825437","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}
Abstract The 1627 beatification of the twenty-six martyrs of Japan was a major milestone in the history of the Church and especially for the missionary orders. These martyrs were the first officially recognized saints from the newly “discovered” lands. However, while the majority of the twenty-six were in fact Japanese, surviving paintings depict them as white-skinned missionaries and without any physical features that would have been considered “typically Asian” at the time. This paper analyzes this iconographic tradition and shows how it can be understood as a consequence of a process of assimilation of Christian Japan into the Catholic world view. Associating particular skin color with true faith and civilization was part of discourses that blended the physical “otherness” of these martyrs. This paper demonstrates how these discourses point to the first seeds of a racial perception of East Asians, which would later become the notion of “yellow.”
{"title":"How to Make “Colored” Japanese Counter-Reformation Saints – A Study of an Iconographic Anomaly","authors":"Hitomi Omata Rappo","doi":"10.1515/jemc-2017-0010","DOIUrl":"https://doi.org/10.1515/jemc-2017-0010","url":null,"abstract":"Abstract The 1627 beatification of the twenty-six martyrs of Japan was a major milestone in the history of the Church and especially for the missionary orders. These martyrs were the first officially recognized saints from the newly “discovered” lands. However, while the majority of the twenty-six were in fact Japanese, surviving paintings depict them as white-skinned missionaries and without any physical features that would have been considered “typically Asian” at the time. This paper analyzes this iconographic tradition and shows how it can be understood as a consequence of a process of assimilation of Christian Japan into the Catholic world view. Associating particular skin color with true faith and civilization was part of discourses that blended the physical “otherness” of these martyrs. This paper demonstrates how these discourses point to the first seeds of a racial perception of East Asians, which would later become the notion of “yellow.”","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"7 1 1","pages":"195 - 225"},"PeriodicalIF":0.1,"publicationDate":"2017-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75996713","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}
Abstract Gregorio López was a Chinese Christian who, after becoming a Dominican friar and priest, was appointed bishop and apostolic vicar of Nanjing. Previous biographies did not touch on the difficulties of admitting a Chinese Christian as a friar, and explanations of his late and problematic consecration remain insufficient. The documentary sources presented in this article contribute to a better understanding of these issues. Obstacles in his consecration are explained in the context of institutional and national conflicts. It is shown how Gregorio was proposed as bishop by French vicars seeking more effective control of the mission in China. A Dominican friar was supposed to become his theological adviser to settle the Chinese Rites Controversy. However, this plan failed. New documents reveal in detail how the Chinese bishop was engaged by Jesuits and Augustinians to support their position against the French vicars and to defend their opinions on Chinese rites.
{"title":"Gregorio López (1617–1691): The first Chinese Bishop","authors":"Pablo Robert Moreno","doi":"10.1515/jemc-2017-0011","DOIUrl":"https://doi.org/10.1515/jemc-2017-0011","url":null,"abstract":"Abstract Gregorio López was a Chinese Christian who, after becoming a Dominican friar and priest, was appointed bishop and apostolic vicar of Nanjing. Previous biographies did not touch on the difficulties of admitting a Chinese Christian as a friar, and explanations of his late and problematic consecration remain insufficient. The documentary sources presented in this article contribute to a better understanding of these issues. Obstacles in his consecration are explained in the context of institutional and national conflicts. It is shown how Gregorio was proposed as bishop by French vicars seeking more effective control of the mission in China. A Dominican friar was supposed to become his theological adviser to settle the Chinese Rites Controversy. However, this plan failed. New documents reveal in detail how the Chinese bishop was engaged by Jesuits and Augustinians to support their position against the French vicars and to defend their opinions on Chinese rites.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"55 1","pages":"263 - 288"},"PeriodicalIF":0.1,"publicationDate":"2017-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75643892","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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