DOCSLIB.ORG

CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Neceres - Nevis by James Strong & John Mcclintock

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Neceres - Nevis by James Strong & John Mcclintock THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Neceres - Nevis by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 Neceres is the name which the Turks give to a clan of people inhabiting the mountains about Jebily, in Syria, who are of a very strange and singular character. It is the principle of the Neceres to adhere to no certain religion; chameleon like, they put on the color of religion, whatever it be, which is reflected upon them by the persons with whom they happen to converse. With Christians, they profess themselves Christians; with Turks, they are good Mussulmans; with Jews, they pass for Jews; being such Proteuses in religion that nobody was ever able to discover what shape or standard their consciences are really of. See Broughton, Biblioth. Hist. Sacra, 2, s.v. SEE NASSARIANS. Necessarians SEE NECESSITARIANS. Necessary Doctrine and Erudition (for any Christian man) is the title of a book which the English people received from their sovereign, Henry VIII, in the year 1543, in connection with the legal prohibition of reading the Scriptures. In contradistinction to the Institution of a Christian Man (q.v.), which was called the "Bishops' Book," the present formulary was called the "King's Book." The Necessary Doctrine was not, like the other, sanctioned by the authority of Convocation, but was composed by a committee originally nominated by the king, their compositions receiving the stamp of his personal approbation. Henry himself had a considerable share in the execution of the work, the chief part of which was corrected by his own hand; and evidence still remains of the diligence with which he had collected and compared the opinions of his bishops and divines on the different points of discussion. The Preface was probably written by himself, and, among other matter, contains a vindication of the late prohibition of the Bible. Cranmer also wrote a portion of it-that concerning faith. But while it was evangelical in doctrine, it was popish in other things, affirming transubstantiation, calling marriage a sacrament, and maintaining the seven sacraments of Romanism. As an authorized formula it retained authority till the king's death. This work has occasioned in the present day much discussion and dispute, arising from the prejudices of its readers. One party has confidently appealed to it as a criterion of the opinions of the Reformers on many doctrinal points, in opposition to the Church from which they had 3 separated; another party has condemned it in the most unqualified terms, as leaning even in doctrine towards popery rather than Protestantism. For a full account of the plan and contents of this work, see Carwithen, Hist. of the Church of England, volume 1, chapter 7; see also Palmer, On the Church, 1:468 sq., 481 sq.; Eadie, Eccles. Cyclop.; Eden. Theol. Dict.: Farrar, Eccles. Dict.; Burnet, Ref. 1:459, 586; 3, 624; Amer. Theol. Rev. February 1860, page 172; Bib. Sacra, 1865, page 350; 1863, page 891. Necessitarians an appellation which may be given to all who maintain that moral agents act from necessity. SEE NECESSITY. Some object not only to the name, but to the dispute on a subject so perplexing as the explanation of the most consistent mode of divine government, and insist that the theme should be left entirely to the future sphere, where even the truth, according to Milton, has never yet dawned. Says the poet: "Others apart sat on a hill retired, In thoughts more elevate, and reason'd high Of providence, foreknowledge, will, and fite, Fixed fate, free-will, foreknowledge absolute; And found no end — in wandering mazes lost!" Dr. Watts thinks it probable that the discussion of this subject will constitute one of the sublime employments of the blessed in the heavenly world. Necessity, Doctrine Of I. Definition. — In metaphysics, according to the common statement, "necessity" is that quality of a thing by which it cannot but be, or whereby it cannot be otherwise. When in a proposition which affirms anything to be true there is a fixed invariable connection between the subject and the predicate, then that thing is understood to be necessary. Necessity is opposed to chance, accident, contingency, and to whatever involves the idea of uncertainty and of possible variation. It is usually distinguished in philosophy and, theology into physical, metaphysical or logical, and moral. 1. Physical necessity has its origin in the established order and laws of the material universe. It is founded in the relation of cause and effect, and implies that where certain causes or forces are present certain effects must uniformly and inevitably follow. "By natural [or physical] necessity, as 4 applied to men," says Edwards, "I mean such necessity as men are under through the force of natural causes. Thus men placed in certain circumstances are the subjects of particular sensations by necessity; they feel pain when their bodies are wounded; they see the objects presented before them in a clear light when their eyes are opened; so by a natural necessity men's bodies move downwards when there is nothing to support them" (Works, 2:13, Carter's ed.). 2. Metaphysical or logical necessity expresses "the nature of our belief in certain fundamental truths, such as the reality of a material world, the law of causation, and the axioms of mathematics." Logical necessity is characteristic of truths or ideas, as physical necessity is of events or phenomena in the material world. "It is alleged by some philosophers that the truths held by us as most certain are the result of experience. Others contend that such first principles as the axioms of mathematics are not only true. but necessarily true; we not only do believe them, but we must believe them. Such necessity, it is argued, cannot come from mere experience, and therefore implies an innate or intuitive source. Hence the theory of necessary truth is only another name for the theory of intuitive truth." This necessity, as characteristic of certain truths, may be grounded in the impossibility of conceiving the opposite to be true. Thus Dr. Whewell, in his Philosophy of the Inductive Sciences (1:54, 55), teaches that necessary truths are those in which we not only learn that the proposition is true, but see that it must be true; in which the negation of the truth is not only false, but impossible. That there are such truths cannot be doubted. We may take, for example, all relations of number. We cannot, by any freak of thought, imagine three and two to make seven. John Stuart Mill, in his System of Logic, argues against the theory of necessary truths, especially that the common mathematical axioms are such truths. Dr. Samuel Clarke, in his argument for the existence of God, reasons from a belief in the existence of the Divine Being being necessary in this sense. " So," says Edwards, "the eternal existence of being, generally considered, is necessary in itself, because it would be in itself the greatest absurdity to deny the existence of being in general, or to say there was absolute and universal nothing" (Works, 2:11). Besides the meaning of the term necessary in connection with intuitive, or a priori truths, the truth of a statement is sometimes said to be necessary by reason of its being implied in another. "Thus if we say that all the apostles were Jews, it follows necessarily that Peter was a Jew." Here is involved the general axiom of 5 syllogistic reasoning that what is true of a whole class is true of each individual, which axiom may be itself an intuitive or necessary truth. But each particular proposition or conclusion from premises is necessary, because it is implied in the premises, or because "to withhold assent from it would be to violate the above axiom." This is, more strictly, logical necessity. SEE LOGIC. 3. Moral necessity has reference to the volitions and actions of rational agents, and is intended to express the connection between these volitions and actions and certain moral causes, as inclinations, desires, or motives generally. Whether there be any connection which, Strictly speaking, may be termed necessary between such motives and the volitions and actions of men, or whether independent of them the will has a self-determining power, is an inquiry which has always largely engaged the attention of both philosophers and theologians. SEE WILL. The term which stands opposed to necessity in the history and literature of the subject is liberty, or freedom. SEE LIBERTY. The consciousness of mankind in general, the Christian consciousness especially, has always asserted the fact of freedom, even in connection often with theories that have been called theories of necessity. The freedom of the will was strongly and almost universally affirmed, with little or no qualification or psychological analysis, as the doctrine of the Church during the anteNicene period. "All the Greek fathers, as well as the apologists Justin Martyr, Tatian, and Athenagoras. also the theologians of the Alexandrian school, Clement and Origen, exalt the autonomy, self- determination (avrEiovafov) of the human soul with the freshness of youth and a tincture of Hellenistic idealism, but also influenced by a practical Christian interest" (Hagenbach, Hist. of Doct. 1:155). With this the Platonic and Aristotelian philosophy was in harmony. Its ethics presupposes freedom.
Load more

Recommended publications
  • Download Thesis
    This electronic thesis or dissertation has been downloaded from the King’s Research Portal at https://kclpure.kcl.ac.uk/portal/ A COGNITIVE-INFORMED APPROACH TO ‘SACRIFICE’ IN ANCIENT GREECE Crabtree, Charles Rawcliffe Airey Awarding institution: King's College London The copyright of this thesis rests with the author and no quotation from it or information derived from it may be published without proper acknowledgement. END USER LICENCE AGREEMENT Unless another licence is stated on the immediately following page this work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International licence. https://creativecommons.org/licenses/by-nc-nd/4.0/ You are free to copy, distribute and transmit the work Under the following conditions: Attribution: You must attribute the work in the manner specified by the author (but not in any way that suggests that they endorse you or your use of the work). Non Commercial: You may not use this work for commercial purposes. No Derivative Works - You may not alter, transform, or build upon this work. Any of these conditions can be waived if you receive permission from the author. Your fair dealings and other rights are in no way affected by the above. Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 27. Sep. 2021 A COGNITIVE-INFORMED APPROACH TO ‘SACRIFICE’ IN ANCIENT GREECE Charles Rawcliffe Airey Crabtree Degree of Doctor of Philosophy (Classics) 1 Abstract My thesis presents a significant new understanding of ‘sacrifice’ and demonstrates the applicability of a cognitive-informed approach.
    [Show full text]
  • III. References to the Sky and to the Celestial Bodies in Sacred Scripture
    Sky Published on Inters.org (https://inters.org) Sky Copyright © Interdisciplinary Encyclopedia of Religion and Science ISSN: 2037-2329 and the author. No part of this article may be reproduced, stored in a retrieval system or transmitted without the prior permission of the Editors. To refer to the content of this article, quote: INTERS – Interdisciplinary Encyclopedia of Religion and Science, edited by G. Tanzella-Nitti and A. Strumia, www.inters.org Date: 2002 DOI: 10.17421/2037-2329-2002-GT-7 Giuseppe Tanzella-Nitti [1] I. Observation of the Sky and Natural Religious Experience 1. The Heavens: A Place of Divine Transcendence 2. The Mythical-Religious Meaning of Some Celestial Bodies - II. The Association between Celestial Phenomena and Human Lives according to Mesopotamian Astrology and Greek Polytheism 1. Two Different Ways of Relating to Celestial Bodies 2. Astrology and the Judaeo-Christian Tradition - III. References to the Sky and to Celestial Bodies in Sacred Scripture 1. The Sky in Natural Religious Language and the God of Israel. 2. Biblical References to the Sky and Their Principal Meanings 3. The Celestial Bodies - IV. Heaven in the Language of Theology 1.Scientific Thought and the Religious-Theological Notion of Heaven 2. Heaven as a Place and as a “Status.” If nature, understood in the broad sense, was the place from which primitive religiosity and philosophy began their reflections, followed closely by scientific reflections, the natural place in which the weaving together of science, philosophy, and religion reached its greatest cultural expression was, without a doubt, the “sky,” regarded as a space of both conceptual and experimental consideration.
    [Show full text]
  • Early China DID BABYLONIAN ASTROLOGY
    Early China http://journals.cambridge.org/EAC Additional services for Early China: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here DID BABYLONIAN ASTROLOGY INFLUENCE EARLY CHINESE ASTRAL PROGNOSTICATION XING ZHAN SHU ? David W. Pankenier Early China / Volume 37 / Issue 01 / December 2014, pp 1 - 13 DOI: 10.1017/eac.2014.4, Published online: 03 July 2014 Link to this article: http://journals.cambridge.org/abstract_S0362502814000042 How to cite this article: David W. Pankenier (2014). DID BABYLONIAN ASTROLOGY INFLUENCE EARLY CHINESE ASTRAL PROGNOSTICATION XING ZHAN SHU ?. Early China, 37, pp 1-13 doi:10.1017/eac.2014.4 Request Permissions : Click here Downloaded from http://journals.cambridge.org/EAC, by Username: dpankenier28537, IP address: 71.225.172.57 on 06 Jan 2015 Early China (2014) vol 37 pp 1–13 doi:10.1017/eac.2014.4 First published online 3 July 2014 DID BABYLONIAN ASTROLOGY INFLUENCE EARLY CHINESE ASTRAL PROGNOSTICATION XING ZHAN SHU 星占術? David W. Pankenier* Abstract This article examines the question whether aspects of Babylonian astral divination were transmitted to East Asia in the ancient period. An often-cited study by the Assyriologist Carl Bezold claimed to discern significant Mesopotamian influence on early Chinese astronomy and astrology. This study has been cited as authoritative ever since, includ- ing by Joseph Needham, although it has never been subjected to careful scrutiny. The present article examines the evidence cited in support of the claim of transmission. Traces of Babylonian Astrology in the “Treatise on the Celestial Offices”? In , the Assyriologist Carl Bezold published an article concerning the Babylonian influence he claimed to discern in Sima Qian’s 司馬遷 and Sima Tan’s 司馬談 “Treatise on the Celestial Offices” 天官書 (c.
    [Show full text]
  • Intro & Table of Contents
    Intro & Table of Contents KNOW THYSELF Observe, Meditate, Contemplate, Synthesize, Repeat There is nothing more true or real than your own experience Strive For Gnosis, Live With Love, Expand Your Perception, Strengthen Your Will Are you the thought or the thinker, the dream or the dreamer, the creation or the creator, the music or the musician, the art or the artist; maybe a bit of each? “Write your own Gospel, live your own myth” Miguel Conner “There is only one way and that is your way. There is only one salvation and that is your salvation. Why are you looking for help? Do you believe it will come from outside? What is to come will be created in you and from you. Hence look into yourself. Do not compare, do not measure. No other way is like yours. All other ways deceive and tempt you. You must fulfill the way that is in you.” –The Red Book Table of Contents Chapter 1 - Why? Chapter 2 - What is True? Chapter 3- Consciousness Chapter 4- What is Reality? Chapter 5- Reality Theories Chapter 6- My Truth, Tenets and Gospel Chapter 7-Additional Life Practices Chapter 8-The Simplicity of Magick Chapter 9- Master of Manipulation: The Cult of Inversion Chapter 10- My Three Wise-Men Chapter 11- Focus on the Good Compiled/Manifested by LoKe~KeLo Chapter 1- Why? Why are we here? What are you? What is the purpose? Is there a purpose? What’s this all about? Every religion, philosophy, and esoteric system tries to answer this, most believing they have.
    [Show full text]
  • Vol. 4, No. 1, 2019 Vol
    VOL. 4, NO. 1, 2019 VOL. 4, NO. 1, 2019 4, NO. VOL. INTERNATIONAL JOURNAL OF ARMENIAN GENOCIDE STUDIES VOLUME 4, NO. 1, 2019 International Journal of Armenian Genocide Studies Published by Armenian Genocide Museum & Institute Editor in Chief: Dr. Harutyun Marutyan, Armenian Genocide Museum-Institute Foundation, Armenia [email protected] Associate Editor: Dr. Edita Gzoyan, Armenian Genocide Museum-Institute Foundation, Armenia [email protected] Editorial Board Dr., Prof. Rouben Paul Adalian, Armenian National Institute, Washington, D.C., USA [email protected] Dr., Prof. Peter Balakian, Colgate University, New York, USA [email protected] Dr. Matthias Bjørnlund, Kristeligt Dagblads Forlag, Denmark [email protected] Dr., Associate prof. Lerna Ekmekçioglu, Massachusetts Institute of Technology (MIT), USA [email protected] Dr. Donna-Lee Frieze, Deakin University, Melbourne, Australia [email protected] Dr., Prof. Sévane Garibian, University of Geneva, Switzerland [email protected] Dr. Elke Hartmann, Ludwig-Maximilians-Universität München, Germany [email protected] Dr., Prof. Raymond Kevorkian, Foreign member of National Academy of Sciences of the Republic of Armenia, France [email protected] Dr. Prof., Hans-Lukas Kieser, University of Zurich, Switzerland [email protected] Dr. Suren Manukyan, Armenian Genocide Museum-Institute Foundation, Armenia [email protected] Dr. Armen Marsoobian, Southern Connecticut State University, New Haven, CT, USA [email protected] Dr., Prof. Rubina Peroomian, University of California, Los Angeles (UCLA), USA [email protected] Dr., Prof. Vahram Shemmassian, California State University, Northridge, USA [email protected] Dr. Vahé Tachjian, Pázmány Péter Catholic Universtiy, Houshamadyan Project, Germany [email protected] Dr., Prof.
    [Show full text]
  • Year of the Sword
    YEAR OF THE SWORD JOSEPH YACOUB Year of the Sword The Assyrian Christian Genocide, A History Translated by James Ferguson A A Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016 Copyright © Joseph Yacoub 2016 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. Library of Congress Cataloging-in-Publication Data is available Joseph Yacoub.
    [Show full text]
  • Melammu: the Ancient World in an Age of Globalization Max Planck Research Library for the History and Development of Knowledge
    Melammu: The Ancient World in an Age of Globalization Max Planck Research Library for the History and Development of Knowledge Series Editors Ian T. Baldwin, Jürgen Renn, Dagmar Schäfer, Robert Schlögl, Bernard F. Schutz Edition Open Access Development Team Lindy Divarci, Nina Ruge, Matthias Schemmel, Kai Surendorf Scientific Board Markus Antonietti, Antonio Becchi, Fabio Bevilacqua, William G. Boltz, Jens Braarvik, Horst Bredekamp, Jed Z. Buchwald, Olivier Darrigol, Thomas Duve, Mike Edmunds, Fynn Ole Engler, Robert K. Englund, Mordechai Feingold, Rivka Feldhay, Gideon Freudenthal, Paolo Galluzzi, Kostas Gavroglu, Mark Geller, Domenico Giulini, Günther Görz, Gerd Graßhoff, James Hough, Man- fred Laubichler, Glenn Most, Klaus Müllen, Pier Daniele Napolitani, Alessandro Nova, Hermann Parzinger, Dan Potts, Sabine Schmidtke, Circe Silva da Silva, Ana Simões, Dieter Stein, Richard Stephenson, Mark Stitt, Noel M. Swerdlow, Liba Taub, Martin Vingron, Scott Walter, Norton Wise, Gerhard Wolf, Rüdiger Wolfrum, Gereon Wolters, Zhang Baichun Proceedings 7 Edition Open Access 2014 Melammu The Ancient World in an Age of Globalization Edited by Markham J. Geller (with the cooperation of Sergei Ignatov and Theodor Lekov) Edition Open Access 2014 Max Planck Research Library for the History and Development of Knowledge Proceedings 7 Proceedings of the Sixth Symposium of the Melammu Project, held in Sophia, Bulgaria, September 1–3, 2008. Communicated by: Jens Braarvig Edited by: Markham J. Geller Editorial Team: Lindy Divarci, Beatrice Hermann, Linda Jauch
    [Show full text]
  • (C. 1165 – 1229) Albert Was the Third Bishop of Riga in Livonia Who
    Albert of Riga (c. 1165 – 1229) Albert was the third Bishop of Riga in Livonia who founded Riga in 1201, and built the city's cathedral twenty years later. Albert headed the armed forces that forcibly converted the eastern Baltic region to Christianity, in the nature of a crusade that was undertaken while the Fourth Crusade was sacking Constantinople. Albert was a canon in Bremen when his uncle, the Archbishop of Bremen and Hamburg, named him Bishop of Livonia, provided that he could conquer and hold it, and convince the pagan inhabitants to become Christians. In 1200 he embarked with a Baltic fleet of 23 vessels and more than 1,500 armed crusaders. He had the support of the Hohenstaufen German King, Philip of Swabia, and the more distant blessing of Pope Innocent III. Together with merchants from the Baltic island of Gotland, Albert founded Riga in 1201, where a small community of Hanseatic traders from Lübeck held a tentative trading encampment. He successfully converted many Livs under their leader Caupo, offering them protection against neighboring Lithuanian and Estonian tribes; Albert also converted some Latvians later on. He spent almost 39 years in the conquest of Livonia. Albert created a military order, the Livonian Brothers of the Sword. King Philip made him a Prince of the Holy Roman Empire, with Livonia for a fief, and thus Albert became a "Prince-Bishop". Albert declared his diocese independent of Bremen, and later Riga was raised to an archbishopric. Albert died in Riga in 1229, and was venerated as a Catholic saint until the Protestant Reformation.
    [Show full text]
  • Inauguration and Images of Kingship in England, France and the Empire C.1050-C.1250
    Christus Regnat: Inauguration and Images of Kingship in England, France and the Empire c.1050-c.1250 Johanna Mary Olivia Dale Submitted for examination for the degree of Doctor of Philosophy University of East Anglia School of History November 2013 This copy of the thesis has been supplied on condition that anyone who consults it is understood to recognise that its copyright rests with the author and that use of any information derived there from must be in accordance with current UK Copyright Law. In addition, any quotation or extract must include full attribution. Abstract This thesis challenges the traditional paradigm, which assumes that the period c.1050-c.1250 saw a move away from the ‘biblical’ or ‘liturgical’ kingship of the early Middle Ages towards ‘administrative’ or ‘law-centred’ interpretations of rulership. By taking an interdisciplinary and transnational approach, and by bringing together types of source material that have traditionally been studied in isolation, a continued flourishing of Christ-centred kingship in the twelfth and early thirteenth centuries is exposed. In demonstrating that Christological understandings of royal power were not incompatible with bureaucratic development, the shared liturgically inspired vocabulary deployed by monarchs in the three realms is made manifest. The practice of monarchical inauguration forms the focal point of the thesis, which is structured around three different types of source material: liturgical texts, narrative accounts and charters. Rather than attempting to trace the development of this ritual, an approach that has been taken many times before, this thesis is concerned with how royal inauguration was understood by contemporaries. Key insights include the importance of considering queens in the construction of images of royalty, the continued significance of unction despite papal attempts to lower the status of royal anointing, and the depth of symbolism inherent in the act of coronation, which enables a reinterpretation of this part of the inauguration rite.
    [Show full text]
  • Jn. 4:23-24; Ps. 29:2 Overview of Study 1. What Is Worship?
    WORSHIP Text: Jn. 4:23-24; Ps. 29:2 - Ascribe worth to something Women not pleasure objects - Reverent love and devotion Lose/torn/dirty dress - Modesty Overview of Study - To honor and love as deity Tattoos (graffiti), Body piercings 1. What Is Worship? - Love unquestioningly and Lev. 19:28; 1 Cor. 3:16-17; 6:19-20 2. Who Do We Worship? uncritically or to excess 3. Why Do We Worship (God)? - honor Him and recognize His A Good Cosmetic To Use 4. Where and When To Worship? inexpressible, indescribable, infinite “For my lips I use, Truth 5. How Do We Worship? value For my eyes, Compassion 6. Hindrances To True Worship And for my hands, Charity For my figure, Uprightness 7. Unacceptable Worship Worship For my heart, Love 8. The Atmosphere of Worship - to honor with extravagant love 9. Benefits of True Worship and extreme submission I may not always get them 10. Case Studies (Webster's Dictionary,1828) In the right proportions, But I do try, 1. What Is Worship? Rev. 4:11 And to try is the Definitions Most beautiful quality of all…” I. Hebrew The Platform a). Yadah In Spirit – regeneration --Manners - extend hand In Truth – genuine, authentic Conversing, Playing Games - throw out hand in worship Chewing Gum Ps. 141:2, 134:2, 1 Tim. 2:8 In True Worship Lateness, Disorderliness b). Barak lifestyle expresses the beauty of Giving with Left hand? - to bless, kneel holiness through an extravagant Ps. 134:1, Gen. 12:2 or exaggerated love for God 2. Who Do We Worship? c).
    [Show full text]
  • Demogòrgone [Microform]. Con Saggio Di Nuova Edizione Delle
    (Lki lilnivcrsitv ofCblcaQO librarics CARLO LANDI «f DEMOGÒRGONE CON SAGGIO DI NUOVA EDIZIONE DELLE «GENÒLOGIE DEORUM GENTILIUM» DEL BOCCACCIO E SILLOGE DEI FRAMMENTI DI TEODONZIO 1930 -Anno Vili CASA EDITRICE REMO SANDROIS PALERMO / ..\: X)^V^ Propiietà artistico-letterarìa dell'Editore REMO SANDBON ^^ìmiìoF tiVV \ Off. TifOQR SANDRO^. - {25o .'t-V-W DEMOGORGONE 984996 A GIEOLAMO VITELLI SavdÓTQix' fii^eov /us òiòàoHaÀog èaxsi' àyqtog, òv fiàonrovoi Ta^slg jiQuiìXoyoi jioÀiai. ' Ek toO 3T(x>s xà-Qtv ovjtoz' èXe§a rooadza nag' aùvoi) tu ò(ì)Qa Àafiòv XagÌTCov, noXkà xQ'^^'^à fiaddìv ; Tovì'Ojna vdv y' legòv (ìsXtìoxov T§óe yeyQàqìdoì 'àvògóg, oi' otò' alvslv xolOi. uaKulGi tìéfii^'. C. uaivcòv òaifiovioìf uaTayyeXevg . I. Leggesi tiqWOrlando Innamorato del Boiardo (II xm) che com'ebbe Orlando tolto seco il bellissimo giovinetto Ziliante appena restituito alla forma umana dopo la metamorfosi in drago, a gran dispetto della fata Morgana (st. 26), Allora il Conte a lei cominciò a dire: Vedi, Morgana, io voglio che mi giuri Per Io Demogorgon a compimento Mai non mi fare oltraggio o impedimento. Demorgorgone!... Chi era costui lo dicono le due stanze seguenti (27-28) : Sopra ogni fata h quel Demogorgone (Non so se mai lo udiste raccontai^) E giudica tra loro e fa ragione, E quello piace a lui, può di lor fare. La notte si cavalca ad un montone, T^-avarca le montagne e passa il mare, E streghe e fate e fantasime vane Batte con serpi vive ogni dimane. Se le ritrova la dimane al mondo, Perchè non ponno al mondo comparire. Tanto le batte a colpo furibondo.
    [Show full text]
  • Baal-Berith, See Baal-Peor; See Baal-Zebub
    THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE B - Baptists by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 B Baader, Franz Xaver Von a Roman Catholic philosopher of Germany, was born at Munich in 1765, and died there, May 23, 1811. In early life he devoted himself especially to the study of medicine and natural science, and was rewarded for his services in the mining interests of his country by the title of nobility. He established a greater reputation by his lectures and works on philosophy and theology. Though a layman, he was appointed, in 1827, Professor of Speculative Dogmatics at the University of Munich, which chair he retained until 1838, when a ministerial decree excluded laymen from the delivery of lectures on the philosophy of religion. From early youth he had a great aversion to Rationalism, and a great longing for a deeper understanding of the mysteries of the Christian revelation. He studied with particular interest the mystic and theosophic writers, among whom he took especially Jacob Boehme (q.v.) for his guide. After his example, he built up a system of theology and philosophy, which, as all admit, is full of profound and original ideas, though, on the whole, visionary and paradoxical in the extreme.
    [Show full text]