A carbon footprint (CF) analysis is the sum of the estimated carbon dioxide and other greenhouse gas (GHG) emissions associated with a particular activity or industry. Without a standardized protocol for developing a CF of water production, U.S. utilities must draw on the experiences of other nations and adapt approaches used in other industries. In the United Kingdom, mandatory regulation of emissions for large industry has spurred collaborative development of CF methods for the water industry. British and Australian utilities are conducting CF analyses and using this information to better understand the environmental impact of their water production. First, various utility activities are defined, information about power and potential GHG emissions is gathered, and the GHGs are converted to carbon dioxide equivalents to create a CF assessment. The utility can then use this baseline CF as a management tool to guide decisions about sustainable operations and construction projects as well as future resources and treatment and transmission facilities.

For the author of the fourth Gospel, there is neither a Christless church nor a churchless Christ. Though John's Gospel has been widely understood as ambivalent toward the idea of 'church', Andrew Byers argues that ecclesiology is as central a Johannine concern as Christology. Rather than focusing on the community behind the text, John's Gospel directs attention to the vision of community prescribed within the text, which is presented as a 'narrative ecclesiology' by which the concept of 'church' gradually unfolds throughout the Gospel's sequence. The theme of oneness functions within this script and draws on the theological language of the Shema, a centerpiece of early Jewish theology and social identity. To be 'one' with this 'one God' and his 'one Shepherd' involves the believers' corporate participation within the divine family. Such participation requires an ontological transformation that warrants an ecclesial identity expressed by the bold assertion found in Jesus' citation of Psalm 82: 'you are gods'.

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Though the Gospel and Letters of John are widely understood as textual embodiments of an insular, “low church” community resistant to leadership structures, the later episcopal ecclesiology of Ignatius of Antioch is actually compatible with Johannine theology. Ignatius envisions the office of bishop as deriving from participatory reciprocity, an ecclesial dynamic demonstrated in the fourth evangelist’s narrative portraits of the disciples collectively and individually of Peter and the Beloved Disciple. After a reconsideration of the supposed tension between these two Gospel characters, the article will briefly reassess standard interpretations of another pair of antagonists—Diotrephes and John the Elder—whose tension is regularly attributed to Johannine anti-institutionalism. Even if the traditions behind the Gospel and Epistles of John had promoted an egalitarianism disinclined toward hierarchical leadership structures, the Johannine themes of reciprocity and participation may have contributed to the episcopal models of church orders that became established in 2nd century Christianity and beyond.

The book argues that concerns about sexuality were fundamental to how the U.S. Army managed its deployments and military occupations throughout the early decades of the twentieth century. Far from being just a marginal release from the stresses of military service and combat, sexuality stood at the center of the military experience. The book uses the concept of a “sexual economy of war” to highlight the interconnectedness of everything from homosexuality, competing conceptions of masculinity, and the proper role of military families, to issues like rape and sexual violence, as well as attempts by the army to combat venereal disease via the regulation of prostitution. The book reveals that the contentious debates of the past two decades surrounding sexuality and the U.S. military are, in many ways, echoes of similar issues from the early twentieth century.

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