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The Spirit of the Moravian Church 2011 Preface
The Spirit of the Moravian Church 2011 Preface One of the most frequent requests to the Moravian Archives has been for a reprint of Clarence Shawe’s delightful little booklet, The Spirit of the Moravian Church. This e-book edition reproduces that booklet in its original form. In addition, the observations of two other bishops are provided for the insight they give, spanning the centuries, on the Moravian spirit. Bishop Clarence H. Shawe wrote The Spirit of the Moravian Church for the great celebration of our church’s 500th anniversary in 1957. He prepared it in the context of the British Province, and his writing reflects the style of a more gracious age when he was growing up there in the late 19th century. Some of the details and expressions may therefore sound unfamiliar to many American ears of the 21st century. That being said, this is a very solid, enjoyable, and informative work which truly captures the spirit of our worldwide Moravian Church. In doing so it clearly expounds and explores several key characteristics which have shaped our Church for more than 500 years and continue to define it today. As such, it is well worth the reading in this or any other century. Bishop D. Wayne Burkette presented his message of “A Gifted Church, a Giving Church” to the 2008 Insynodal Conference of the Southern Province. As president at the time of the Province’s Provincial Elders Conference and formerly headmaster of Salem Academy, Bishop Burkette offers a distinctly 21st-century view of the gifts of the Moravian Church. -
Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used. -
Divine Liturgy
THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia. -
How Can We Create Environments Where Hate Cannot Flourish?
How can we create environments where hate cannot flourish? Saturday, February 1 9:30 a.m. – 10:00 a.m. Check-In and Registration Location: Field Museum West Entrance 10:00 a.m. – 10:30 a.m. Introductions and Program Kick-Off JoAnna Wasserman, USHMM Education Initiatives Manager Location: Lecture Hall 1 10:30 a.m. – 11:30 a.m. Watch “The Path to Nazi Genocide” and Reflections JoAnna Wasserman, USHMM Education Initiatives Manager Location: Lecture Hall 1 11:30 a.m. – 11:45 a.m. Break and walk to State of Deception 11:45 a.m. – 12:30 p.m. Visit State of Deception Interpretation by Holocaust Survivor Volunteers from the Illinois Holocaust Museum Location: Upper level 12:30 p.m. – 1:00 p.m. Breakout Session: Reflections on Exhibit Tim Kaiser, USHMM Director, Education Initiatives David Klevan, USHMM Digital Learning Strategist JoAnna Wasserman, USHMM Education Initiatives Manager Location: Lecture Hall 1, Classrooms A and B Saturday, February 2 (continued) 1:00 p.m. – 1:45 p.m. Lunch 1:45 p.m. – 2:45 p.m. A Survivor’s Personal Story Bob Behr, USHMM Survivor Volunteer Interviewed by: Ann Weber, USHMM Program Coordinator Location: Lecture Hall 1 2:45 p.m. – 3:00 p.m. Break 3:00 p.m. – 3:45 p.m. Student Panel: Beyond Indifference Location: Lecture Hall 1 Moderator: Emma Pettit, Sustained Dialogue Campus Network Student/Alumni Panelists: Jazzy Johnson, Northwestern University Mary Giardina, The Ohio State University Nory Kaplan-Kelly, University of Chicago 3:45 p.m. – 4:30 p.m. Breakout Session: Sharing Personal Reflections Tim Kaiser, USHMM Director, Education Initiatives David Klevan, USHMM Digital Learning Strategist JoAnna Wasserman, USHMM Education Initiatives Manager Location: Lecture Hall 1, Classrooms A and B 4:30 p.m. -
Monism and Monotheism in Al-Ghaz Lı's Mishk T Al-Anw R
Monism and Monotheism in al-Ghaz�lı’s Mishk�t al-anw�r Alexander Treiger YALE UNIVERSITY It is appropriate to begin a study on the problem of Monism versus Monotheism in Abü ˘�mid al-Ghaz�lı’s (d. 505/1111) thought by juxtaposing two passages from his famous treatise Mishk�t al-anw�r (‘The Niche of Lights’) which is devoted to an interpretation of the Light Verse (Q. 24:35) and of the Veils ˘adıth (to be discussed below).1 As I will try to show, the two passages represent monistic and monotheistic perspectives respectively. For the purposes of the present study, the term ‘monism’ refers to the theory, put forward by al-Ghaz�lı in a number of contexts, that God is the only existent in existence and the world, considered in itself, is ‘sheer non-existence’ (fiadam ma˛∂); while ‘monotheism’ refers to the view that God is the one of the totality of existents which is the source of existence for the rest of existents. The fundamental difference between the two views lies in their respective assessments of God’s granting existence to what is other than He: the monistic paradigm views the granting of existence as essentially virtual so that in the last analysis God alone exists, whereas the monotheistic paradigm sees the granting of existence as real.2 Let us now turn to the passages in question. Passage A: Mishk�t, Part 1, §§52–43 [§52] The entire world is permeated by external visual and internal intellectual lights … Lower [lights] emanate from one another the way light emanates from a lamp [sir�j, cf. -
Aristotle and the Productive Class: Did Aristotle Argue
ARISTOTLE AND THE PRODUCTIVE CLASS: DID ARISTOTLE ARGUE IN FAVOR OF EDUCATION FOR ALL? by DEANNA M. HACKWORTH, B.A. A THESIS IN PHILOSOPHY Submitted to the Graduate Faculty of Texas Tech University in Pardal Fulfillment of the Requirements for the Degree of MASTER OF ARTS Approved August, 2003 ACKNOWLEDGMENTS I am grateful to many people who offered criticism, support, and comments during the writing of this paper, without whom, it is doubtful this thesis would have ever been completed. First and foremost, I must thank the chair of my committee, Howard Curzer, whose support, encouragement, and vast knowledge of Aristotle were both enlightening and infinitely helpfijl. For his continuous help in my attempt to understand the capabilities approach first developed by Sen, and his unwavering commitment to keep my interpretation of Aristotle truthful and correct, I am indebted to Walter Schaller. An earUer and much different version of this paper sparked conversations between myself and Eric Carter, which helped to shape my thinking on Nussbaum, and to whom I would like to offer sincere thanks. LaKrisha Mauldin and Stiv Fleishman edited and provided comments on several drafts, allowing me to see errors that I would not have been able to see otherwise, and proving invaluable in the final hours before the defense of this paper. Several unpublished articles written and sent to me by Dr. Fred Miller proved fertile ground to shape my thinking of objections to my project, and I am forever gratefial. Last but certainly not least, I would like to offer thanks to my family, for giving me large amounts of uninterrupted time which allowed me to work on this project, and supported me to the extent they were able as I endeavored to become a philosopher. -
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Nisan / The Levantine Review Volume 4 Number 2 (Winter 2015) Identity and Peoples in History Speculating on Ancient Mediterranean Mysteries Mordechai Nisan* We are familiar with a philo-Semitic disposition characterizing a number of communities, including Phoenicians/Lebanese, Kabyles/Berbers, and Ismailis/Druze, raising the question of a historical foundation binding them all together. The ethnic threads began in the Galilee and Mount Lebanon and later conceivably wound themselves back there in the persona of Al-Muwahiddun [Unitarian] Druze. While DNA testing is a fascinating methodology to verify the similarity or identity of a shared gene pool among ostensibly disparate peoples, we will primarily pursue our inquiry using conventional historical materials, without however—at the end—avoiding the clues offered by modern science. Our thesis seeks to substantiate an intuition, a reading of the contours of tales emanating from the eastern Mediterranean basin, the Levantine area, to Africa and Egypt, and returning to Israel and Lebanon. The story unfolds with ancient biblical tribes of Israel in the north of their country mixing with, or becoming Lebanese Phoenicians, travelling to North Africa—Tunisia, Algeria, and Libya in particular— assimilating among Kabyle Berbers, later fusing with Shi’a Ismailis in the Maghreb, who would then migrate to Egypt, and during the Fatimid period evolve as the Druze. The latter would later flee Egypt and return to Lebanon—the place where their (biological) ancestors had once dwelt. The original core group was composed of Hebrews/Jews, toward whom various communities evince affinity and identity today with the Jewish people and the state of Israel. -
Introducing the Christadelphians Introducing the Christadelphians
Introducing the Christadelphians Introducing the Christadelphians Walking down the streets of your town, you may have noticed a hall with “CHRISTADELPHIANS” on the sign outside. Who, you may wonder, are these people, and what do they stand for? hristadelphians are found in most to return from heaven to be a king on C countries of the world. We believe the the earth, bringing justice and peace. As Bible is God’s handbook for life, and read this could be any time, we try to live as it daily for comfort and advice. We model pilgrims, ready to leave and be with him. If our beliefs and practices as closely as we die, we hope to be raised back to life we can on the first century church, which when Jesus comes. We believe the Jews makes us different to most other Christian are still God’s people, and will be restored groups. For example, we have no paid to him. And we follow these simple rules priests or pastors, because there were – love God, love each other, love your none in the time of the apostles. We do neighbours, and remember Jesus in bread not feel bound to tithe our income, or keep and wine. If this sounds interesting, please Sabbaths, or burn incense, because these read on to find out more about us! practices were left behind with the Law of Moses, and not repeated in the New THE NAME Testament. We call each other ‘brother’ “Christadelphians” is a bit of a mouthful. or ‘sister’. We practise only adult baptism. -
Form 1095-B Health Coverage Department of the Treasury ▶ Do Not Attach to Your Tax Return
560118 VOID OMB No. 1545-2252 Form 1095-B Health Coverage Department of the Treasury ▶ Do not attach to your tax return. Keep for your records. CORRECTED 2020 Internal Revenue Service ▶ Go to www.irs.gov/Form1095B for instructions and the latest information. Part I Responsible Individual 1 Name of responsible individual–First name, middle name, last name 2 Social security number (SSN) or other TIN 3 Date of birth (if SSN or other TIN is not available) 4 Street address (including apartment no.) 5 City or town 6 State or province 7 Country and ZIP or foreign postal code 9 Reserved 8 Enter letter identifying Origin of the Health Coverage (see instructions for codes): . ▶ Part II Information About Certain Employer-Sponsored Coverage (see instructions) 10 Employer name 11 Employer identification number (EIN) 12 Street address (including room or suite no.) 13 City or town 14 State or province 15 Country and ZIP or foreign postal code Part III Issuer or Other Coverage Provider (see instructions) 16 Name 17 Employer identification number (EIN) 18 Contact telephone number 19 Street address (including room or suite no.) 20 City or town 21 State or province 22 Country and ZIP or foreign postal code Part IV Covered Individuals (Enter the information for each covered individual.) (a) Name of covered individual(s) (b) SSN or other TIN (c) DOB (if SSN or other (d) Covered (e) Months of coverage First name, middle initial, last name TIN is not available) all 12 months Jan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec 23 24 25 26 27 28 For Privacy Act and Paperwork Reduction Act Notice, see separate instructions. -
A Comparison of the Two Forms of the Roman Rite
A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend. -
Constitution of the Moravian Church in America, Southern Province
Constitution of the Moravian Church in America, Southern Province Section 1. Name and Title The name and title of this Province of the Unitas Fratrum shall be the "Moravian Church in America, Southern Province." Section 2. The Government of the Unity The Unity Synod of the Moravian Church is supreme in all things assigned to it by the Constitution of the Unity. In all other affairs of the Unity in the Southern Province, the Government is vested in the Provincial Synod, and in the Boards elected and authorized by the Provincial Synod. Section 3. The Provincial Synod The Provincial Synod has the supreme legislative power of the Province in all things not committed to the Unity Synod. It shall consist of elected delegates and official members; it shall determine the qualification of its own members; it shall prescribe what bodies shall be entitled to representation, and on what basis, and in what manner to be elected. Section 4. Duties and Functions of the Provincial Synod The Provincial Synod shall have power: 1. to carry out the principles of the Moravian Church (Unitas Fratrum) laid down by the Unity Synod for constitution, doctrine, worship and congregational life; 2. to examine and oversee the spiritual and temporal affairs of the Province and its congregations; 3. to legislate in regard to constitution, worship and congregational life for the Province; 4. to provide the vision, direction and expectations for Provincial mission and ministry and to review the results thereof; 5. to elect the Provincial Elders' Conference which shall constitute the administrative board of the Province and which shall be responsible to the Synod for the management of the affairs committed to it; 6. -
Ibn Rushd and the Enlightenment Project in the Islamic World
Religions 2015, 6, 1082–1106; doi:10.3390/rel6031082 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article Qur’anic Interpretation and the Problem of Literalism: Ibn Rushd and the Enlightenment Project in the Islamic World Chryssi Sidiropoulou Department of Philosophy, Faculty of Arts and Sciences, Boğaziçi University, TB 350, Bebek 343 42, Istanbul, Turkey; E-Mail: [email protected]; Tel.: +90-212-3595400 (ext. 7210); Fax: +90-212-2872469 Academic Editor: Jonathan Hill Received: 4 May 2015 / Accepted: 26 August 2015 / Published: 11 September 2015 Abstract: This article examines the claim that Ibn Rushd of Cordoba (“Averroës,” 12th century B.C.) is a precursor of the Enlightenment and a source of inspiration for the emancipation of contemporary Islamic societies. The paper critically discusses the fascination that Ibn Rushd has exercised on several thinkers, from Ernest Renan to Salman Rushdie, and highlights the problem of literalism in Qur’anic interpretation. Based on Ibn Rushd’s Decisive Treatise (Fasl al-maqāl), the paper investigates Ibn Rushd’s proposed division of (Muslim) society into three distinct classes. The main question here is whether there is a substantial link between the people of the Muslim community, given the three distinct kinds of assent (tasdīq) introduced by Ibn Rushd. I argue that if such a link cannot be supplied, then it is hard to see in Ibn Rushd an enlightened social model for today’s Muslim societies. Furthermore, that the great majority of people are prevented from having any contact with non-literal interpretation of the Scripture and non-revealed ways of thinking.