Abadah Ibn Al-Samit, 1528 Abadion, Bishop of Antinoopolis, 1551 Abadir

Total Page:16

File Type:pdf, Size:1020Kb

Abadah Ibn Al-Samit, 1528 Abadion, Bishop of Antinoopolis, 1551 Abadir Index Page numbers in boldface indicate a major discussion. Page numbers in italics indicate illustrations. A_______________________ Aaron at Philae, Apa, 1955 Ababius, Saint, 1, 2081 ‘Abadah ibn al-Samit, 1528 Abadion, Bishop of Antinoopolis, 1551 Abadir. See Ter and Erai, Saints Abadyus. See Dios, Saint Abamu of Tarnut, Saint, 1, 1551 Abamun of Tukh, Saint, 1-2, 1551 Abarkah. See Eucharistic wine Abba origin of term, 2-3 see also Proestos; specific name inverted Abba Maqarah. See Macarius II ‘Abbas Hilmi I Khedive, 1467,1636, 1692 ‘Abbas Hilmi II, Khedive, 1693, 1694, 1988 Abbasids compared with Umayyad administration, 2287 and Islamization, 937 Tulunid and Ikhshid rule, 2280-2281 Abbaton, 2, 1368, 1619 Abbot, 2-3 hegumenos and, 1216 provost and, 2024 see also Abba; specific names inverted ‘Abdallah, 3 ‘Abdallah Abu al-Su‘ud, 1993 ‘Abdallah ibn Musa, 3-4 ‘Abdallah ibn al-Tayyib, 6, 1777 Vol 1: pp. 1-316. Vol 2: pp. 317-662. Vol.3: pp. 663-1004 Vol 4: pp. 1005-1352. Vol 5: pp. 1353-1690. Vol 6: pp. 1391-2034. Vol 7: pp. 2035-2372 ‘Abdallah Nirqi, 4 evidence of Nubian liturgy at, 1817 example of Byzantine cross-in-square building at, 661 Nubian church art at, 1811-1812 ‘Abd al-‘Aziz, Sultan, 893 ‘Abd al-‘Aziz ibn Marwan (Arab governor of Egypt), 85, 709, 1303 ‘Abd al-‘Aziz ibn Sa‘d al-Din, 5 Abdelsayed, Father Gabriel, 1621 ‘Abd al-Malak, Saint, 840 ‘Abd al-Malik ibn Marwan, Caliph, 239, 937 ‘Abd al-Malik ibn Musa ibn Nasir, Caliph, 1411 ‘Abd al-Masih (manuscript), 5 ‘Abd al-Masih,Yassa, 1911 doxologies studied by, 1728 ‘Abd al-Masih ibn Ishaq al-Kindi, 5 ‘Abd al-Masih al-Isra’ili al-Raqqi, 5-7 ‘Abd al-Masih, known as Ibn Nuh, 7 ‘Abd al-Masih Salib al-Masu‘di, 7, 14, 1461 on Dayr al-Jarnus, 813 on Dayr al-Khadim and Dayr al-Sanquriyyah, 814 on Dayr Sitt Dimyanah, 870, 871 and Iqladiyus Labib, 1302 and Isidhurus, 1307 on Jirjis al-Jawhari al-Khanani, 1334 on monastery of Pisentius, 757 ‘Abd al-Raziq, ‘Ali, 1996 ‘Abd al-Sayyid, Mikha’il, 1465, 1994 ‘Abduh, Muhammad, 1995 Abednego, 1092 Abfiyyah (martyr), 1552 Abgar, King of Edessa, 7-8, 1506 Abib. See Phib, Saint Abib (eleventh month of Coptic calendar), 439, 443 in Copto-Arabic Synaxarion, 2187-2189 Abib ibn Nasr, 8, 1775 Abilius, Saint and Patriarch, 8, 2081 dates of patriarchy, 1913 Vol 1: pp. 1-316. Vol 2: pp. 317-662. Vol.3: pp. 663-1004 Vol 4: pp. 1005-1352. Vol 5: pp. 1353-1690. Vol 6: pp. 1391-2034. Vol 7: pp. 2035-2372 Abishkhirun, Saint, 2036 Abiskharun al-Qallini al-Muqtadir, 752 Abi Sulayman Dawud ibn Abi al-Muna ibn Abi Fanah, 1691 Ablanathanalba (palindrome), 1500 Ablution, 8-9 basin and ewer for, 1469 Abnub monasteries at, 703, 714, 881, 1655 pilgrimages to, 1971 Abraam I, Saint and Bishop of Fayyum, 10, 845, 2081 pilgrimages to tomb of, 784 Abracas, Saint, 2081 Abraham (Old Testament patriarch) Archangels’ visits to, 1136, 1618 and circumcision practice, 1106 paintings of, 793-794, 793, 1660 sacrifice of Isaac. See Biblical subjects in Coptic art Testament of, 164, 165 Abraham, Saint and Patriarch, 10-11, 14, 321, 1534, 1593, 1999, 2081 and chrism consecration, 521 and Church of al-Mu‘allaqah (Old Cairo), 558 and condemnation of cheirotonia, 517 dates of patriarchy, 1916 and Ethiopian prelates, 1001-1002 and Fast of Jonah, 1094 patriarchal residence, 1912 Abraham I, Archbishop of Jerusalem, 1325 Abraham bar Kaili, Bishop, 1675 Abraham of Farshut, 11-12, 1518, 1656, 1679 Coptic accounts of, 1455 and monasteries at Farshtut, 1092-1093 and monastery of Apa Moses, 1680 and Pbow monastery, 1448, 2154 Abraham and George of Scetis, Saints, 12-13, 69, 2081, 2368 Abraham of Hermonthis, Bishop, 13, 779, 1639 archives of, 227 Vol 1: pp. 1-316. Vol 2: pp. 317-662. Vol.3: pp. 663-1004 Vol 4: pp. 1005-1352. Vol 5: pp. 1353-1690. Vol 6: pp. 1391-2034. Vol 7: pp. 2035-2372 correspondence of, 400-401 on defrocking of priests, 891 on excommunication grounds, 1079-1080 and mummification, 1697 on ordination, 564, 1844 portrait of, 402 Abraham and Isaac, depicted in Coptic art, 382-383 Abrahamites, 1533, 1534 Abraham of Luxor, Apa, icon of, 1277 Abraham of Minuf, Saint, 13-14, 1633, 2081 Abraham Persa, 14 Abraham of Phelbes. See John the Hegumenos Abraham of Qift, Bishop, 730 Abrahat. See Preht Abrakiyus. See Abracas, Saint Abrashit the magician (Coptic legend), 845 Abraxas, 14, 1500, 2173 Abrim al-Qibti, Anba, 14 Abrimus. See Primus Absaliyyah. See Music, Coptic, corpus and present practice Absalmudiyyah. See Music, Coptic, corpus and present practice Abshay, Saint, 719 Absolution, 15-17 penance and, 1932 of women in baptismal liturgy, 339 Abstinence, 17, 2308 see also Fasting Abu. See Apa; specific names inverted Abu al-‘Ala’ Fahd ibn Ibrahim, 17-18, 1098, 1202 Abu ‘Awn, Caliph, 1411-1412 Abu Bakr al-Akhram, 1098 Abu al-Barakat. See Ibn Kabar Abu al-Barakat ibn al-Mabatt, Shaykh, 1128 Abu al-Barakat Yuhanna ibn Abi Layth, 1097 Abu al-Fadl ibn Abi Sulayman, 1691, 1749 Abu al-Fadl ibn Ishaq ibn Abi Sahl ibn Abi Yusr Yuhanna ibn al- ‘Assal. See Fakr al-Dawlah Vol 1: pp. 1-316. Vol 2: pp. 317-662. Vol.3: pp. 663-1004 Vol 4: pp. 1005-1352. Vol 5: pp. 1353-1690. Vol 6: pp. 1391-2034. Vol 7: pp. 2035-2372 Abu al-Fadl ‘Isa ibn Nasturus, 18-19 Abu al-Fakhr ibn Azhar, 1535 Abu al-Fakhr al-Masihi, 19 Refutation of the Jews, 1779 Abu al-Faraj ‘Abdallah ibn Tayyib, 1089 Abu al-Faraj Ya‘qub ibn Killis, 1097 Abu al-Ghalib, 18 Abu Habib Mikha’il ibn Badir al-Damanhuri, 1573 Abu Hulayqah, 19, 1691, 2055 Abu Ishaq. See Mu’taman Abu Ishaq Ibrahim ibn al-‘Assal Abu Ishaq (ascetic), 1924 Abu Ishaq ibn Fadlallah, 19-20, 2075 Abu Ja‘far al-Mansur, Caliph, 1631, 1632 Abu Jirjah, 20 Abu al-Khayr al-Rashid ibn al-Tayyib, 20 Abu al-Majd ibn Abi Ghalib ibn Sawirus, 1391 Abu al-Majd ibn Yu’annis, 21-23 Abu al-Makarim, 23, 346 and Abti Salih the Armenian, 33 on ancient Alexandrian churches, 92 and Copts in Jerusalem, 1324 on Dayr Abu Qarqurah, 708-709 on Dayr Anba Antuniyus, 724 on Dayr Anba Bula, 741 on Dayr Asfal al-Ard, 783 on Dayr Ebifania, 800 on Dayr al-Maghtis, 818 on Dayr Matra, 837 on Ibyar, 833 on patriarchal election, 1911 works of, 33, 1462 Abu al-Mansur ibn Bulus, Shaykh, 848 Abu al-Mansur ibn Fath al-Dimyati, 2079 Abu Maqrufah. See Macrobius, Saint Abu Mina, 24-29, 1541 altars, 106, 107 ampullae from, 534, 537, 541 Vol 1: pp. 1-316. Vol 2: pp. 317-662. Vol.3: pp. 663-1004 Vol 4: pp. 1005-1352. Vol 5: pp. 1353-1690. Vol 6: pp. 1391-2034. Vol 7: pp. 2035-2372 and Bahij, 330 baptistery of Martyr Church, 197, 198 basilica, 263-264, 355 cathedral, 707 ceramics of. See Ceramics, Coptic church finished by Timothy II Aelurus, 2266 church in Hiw, 1242-1243 church started by Theophilus, Patriarch, 2248 and Coptic sculpture in stone, 2112 excavations, 1394 Great Basilica, 107, 198 lamps and ampullae collection (State Museum of Berlin), 2146 as laura of hermitages, 1224-1225 Martyr Church, 24-29, 25-28, 38, 94, 197 and Menas the Miracle Maker, 1590 monastic murals at, 1874 paintings of, 727 parekklesia addition, 1903 pilgrimages to, 24, 1550, 1969 settlement, 24-25 Tomb of the Martyr, 24 transept compared with church at Hawwariyyah, 1212 see also Dayr Abu Mina Abu Mina, Saint. See Menas the Miracle Maker, Saint Abu al-Misk Kafur, 1632 Abu al-Mufaddal ibn Amin al-Mulk, 29 Abu al-Muna (16th-century parish priest), 29 Abu al-Muna (17th-century deacon), 30 Abu al-Muna ibn Nasim al-Naqqash, 30 Abu Musa. See Dayr Abu Musa; Moses of Abydos; Moses the Black Abun, 30-31 and anointing Ethiopian emperor, 141 and eccage, 930 and Ethiopian prelates, 980, 999-1044, 1613 and Ethiopian Synaxarion, 2190-2191 Abuna Mina al-Baramusi. See Cyril VI, Pope Abuna Murqus of Matay. See Murqus of Matay Vol 1: pp. 1-316. Vol 2: pp. 317-662. Vol.3: pp. 663-1004 Vol 4: pp. 1005-1352. Vol 5: pp. 1353-1690. Vol 6: pp. 1391-2034. Vol 7: pp. 2035-2372 Abu Nasr ibn Harun ibn ‘Abd al-Masih, 31 Abuna Takla. See Takla, Abuna Abu Nofer (Nufar). See Onophrius, Saint Abu al-Qasim, Caliph, 1410 Abuqir (Canopus), 31 Franciscan church, 1123 Abu Rakwah, 1099 Abu Sa‘id ibn Abi Sulayman, 1749 Abu Sa‘id ibn Qurqah, 1097-1098 Abu Said ibn Sayyid al-Dar ibn Abi al-Fadl al-Masihi, 32 Abu Sa‘id ibn al-Zayyat, 1536 Abu Salih the Armenian, 33, 37, 38, 1462 on Abamun, 2 on administrative organization of Egypt, 934-936 on ‘Alwa, 110 on Antinoopolis, 144-145 on al-Bashmur, 349 on churches and monasteries of Victor Stratelates, Saint, 2307- 2308 on Dayr Abu Musa, 707 on Dayr al-‘Adawiyyah, 712 on Dayr al-‘Adhra (Samalut), 715 on Dayr al-Ahmar (Giza), 716-7 17 on Dayr Anba Abshay, 718-7 19 on Dayr Anba Bakhum, 729 on Dayr Anba Bishoi, 738 on Dayr Anba Hadra, 745 on Dayr Anba Sawirus, 761 on Dayr Anba Shinudah, 764 on Dayr al-‘Asal, 782 on Dayr Balujah, 788 on Dayr al-Hammam, 806 on Dayr al-Ikhwah, 808 on Dayr al-`Izam (Asyut), 809 on Dayr al-Malak Mikha’il (Qamulah), 827 on Dayr al-Maymun, 838 on Dayr al-Muharraqah, 841 Vol 1: pp.
Recommended publications
  • Lesser Feasts and Fasts 2018
    Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response.
    [Show full text]
  • In Conversation with Christos Yannaras: a Critical View of the Council of Crete
    In conversation with Christos Yannaras: a Critical View of the Council of Crete Andreas Andreopoulos Much has been said and written in the last few months about the Council in Crete, both praise and criticism. We heard much about issues of authority and conciliarity that plagued the council even before it started. We heard much about the history of councils, about precedents, practices and methodologies rooted in the tradition of the Orthodox Church. We also heard much about the struggle for unity, both in terms what every council hopes to achieve, as well as in following the Gospel commandment for unity. Finally, there are several ongoing discussions about the canonical validity of the council. Most of these discussions revolve around matters of authority. I have to say that while such approaches may be useful in a certain way, inasmuch they reveal the way pastoral and theological needs were considered in a conciliar context in the past, if they become the main object of the reflection after the council, they are not helping us evaluate it properly. The main question, I believe, is not whether this council was conducted in a way that satisfies the minimum of the formal requirements that would allow us to consider it valid, but whether we can move beyond, well beyond this administrative approach, and consider the council within the wider context of the spiritual, pastoral and practical problems of the Orthodox Church today.1 Many of my observations were based on Bishop Maxim Vasiljevic’s Diary of the Council, 2 which says something not only about the official side of the council, but also about the feeling behind the scenes, even if there is a sustained effort to express this feeling in a subtle way.
    [Show full text]
  • 18Th International Multidisciplinary Scientific Geoconference (SGEM
    18th International Multidisciplinary Scientific GeoConference (SGEM 2018) Conference Proceedings Volume 18 Albena, Bulgaria 2 - 8 July 2018 Issue 1.1, Part A ISBN: 978-1-5108-7357-5 1/26 Printed from e-media with permission by: Curran Associates, Inc. 57 Morehouse Lane Red Hook, NY 12571 Some format issues inherent in the e-media version may also appear in this print version. Copyright© (2018) by International Multidisciplinary Scientific GeoConferences (SGEM) All rights reserved. Printed by Curran Associates, Inc. (2019) For permission requests, please contact International Multidisciplinary Scientific GeoConferences (SGEM) at the address below. International Multidisciplinary Scientific GeoConferences (SGEM) 51 Alexander Malinov Blvd. fl 4, Office B5 1712 Sofia, Bulgaria Phone: +359 2 405 18 41 Fax: +359 2 405 18 65 [email protected] Additional copies of this publication are available from: Curran Associates, Inc. 57 Morehouse Lane Red Hook, NY 12571 USA Phone: 845-758-0400 Fax: 845-758-2633 Email: [email protected] Web: www.proceedings.com Contents CONFERENCE PROCEEDINGS CONTENTS GEOLOGY 1. A PRELIMINARY EVALUATION OF BULDAN COALS (DENIZLI/WESTERN TURKEY) USING PYROLYSIS AND ORGANIC PETROGRAPHIC INVESTIGATIONS, Assoc. Prof. Dr. Demet Banu KORALAY, Zuhal Gedik VURAL, Pamukkale University, Turkey ..................................................... 3 2. ANCIENT MIDDLE-CARBONIFEROUS FLORA OF THE ORULGAN RANGE (NORTHERN VERKHOYANSK) AND JUSTIFICATION OF AGE BYLYKAT FORMATION, Mr. A.N. Kilyasov, Diamond and Precious Metal Geology Institute, Siberian Branch of the Russian Academy of Sciences (DPMGI SB RAS), Russia ................................................................................................................... 11 3. BARIUM PHLOGOPITE FROM KIMBERLITE PIPES OF CENTRAL YAKUTIA, Nikolay Oparin, Ph.D. Oleg Oleinikov, Institute of Geology of Diamond and Noble Metals SB RAS, Russia ................................................................................
    [Show full text]
  • A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy
    A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy The lengthy letter that follows was written by His Eminence, the Metropolitan of Piraeus, Seraphim, and His Eminence, the Metropolitan of Dryinoupolis, Andrew, both of the Church of Greece. It was sent to Pope Francis on April 10, 2014. The Orthodox Christian Information Center (OrthodoxInfo.com) assisted in editing the English translation. It was posted on OrthodoxInfo.com on Great and Holy Monday, April 14, 2014. The above title was added for the English version and did not appear in the Greek text. Metropolitan Seraphim is well known and loved in Greece for his defense of Orthodoxy, his strong stance against ecumenism, and for the philanthropic work carried out in his Metropolis (http://www.imp.gr/). His Metropolis is also well known for Greece’s first and best ecclesiastical radio station: http://www.pe912fm.com/. This radio station is one of the most important tools for Orthodox outreach in Greece. Metropolitan Seraphim was born in 1956 in Athens. He studied law and theology, receiving his master’s degree and his license to practice law. In 1980 he was tonsured a monk and ordained to the holy diaconate and the priesthood by His Beatitude Seraphim of blessed memory, Archbishop of Athens and All Greece. He served as the rector of various churches and as the head ecclesiastical judge for the Archdiocese of Athens (1983) and as the Secretary of the Synodal Court of the Church of Greece (1985-2000). In December of 2000 the Holy Synod of the Ecumenical Patriarch elected him as an auxiliary bishop of the Holy Archdiocese of Australia in which he served until 2002.
    [Show full text]
  • The Image of Justinianic Orthopraxy in Eastern Monastic Literature
    The Image of Justinianic Orthopraxy in Eastern Monastic Literature 2 From 535 to 546, the emperor Justinian issued a series of imperial constitutions which sought to regulate the activities of monks and monasteries. Unprecedented in its scope, this legislative programme marked an attempt by the emperor to bring ascetics firmly under the purview of his government. Taken together, its rulings legislated on virtually every aspect of the ascetic life, prescribing a detailed model of ‘orthopraxy,’ or correct behaviour, to which the emperor demanded monks adhere. However, whilst it is clichéd to evoke Justinian’s status as a reformer of the law, scholars continue to view these orthopraxic rulings with some uncertainty. This is a reflection, in part, of the difficulties faced when attempting to judge the extent to which they were ever adopted or enforced. Studies of the emperor’s divisive religious policies have tended to focus instead upon matters of doctrine and, in particular, Justinian’s efforts to enforce his view of orthodoxy upon anti-Chalcedonian, monastic dissidents. This paper builds upon recent work to argue that the effects of Justinian’s monastic legislation were, in fact, widely felt.1 It will argue that accounts of the mid-sixth century by Eastern monastic authors reveal widespread familiarity with the rulings on ascetic practice contained in the emperor’s Novels. Their reception reveals the extent of imperial power over ascetics during this period, frequently presented as one in which the ‘holy man’ exercised almost boundless social and spiritual authority. I will concentrate on three main examples to illustrate this point, chosen to represent a suitable cross-section of the contemporary monastic movement: Cyril of Scythopolis’ Life of Sabas, the Life of Z‘ura in the Lives of the Eastern Saints by John of Ephesus, and the Coptic texts which detail the career of the Egyptian monastic leader, Abraham of Farshut.2 ORTHOPRAXY IN JUSTINIAN’S MONASTIC LEGISLATION Firstly, however, we must discuss Justinian’s monastic laws in greater detail.
    [Show full text]
  • Life in Egypt During the Coptic Period
    Paper Abstracts of the First International Coptic Studies Conference Life in Egypt during the Coptic Period From Coptic to Arabic in the Christian Literature of Egypt Adel Y. Sidarus Evora, Portugal After having made the point on multilingualism in Egypt under Graeco- Roman domination (2008/2009), I intend to investigate the situation in the early centuries of Arab Islamic rule (7th–10th centuries). I will look for the shift from Coptic to Arabic in the Christian literature: the last period of literary expression in Coptic, with the decline of Sahidic and the rise of Bohairic, and the beginning of the new Arabic stage. I will try in particular to discover the reasons for the tardiness in the emergence of Copto-Arabic literature in comparison with Graeco-Arabic or Syro-Arabic, not without examining the literary output of the Melkite community of Egypt and of the other minority groups represented by the Jews, but also of Islamic literature in general. Was There a Coptic Community in Greece? Reading in the Text of Evliya Çelebi Ahmed M. M. Amin Fayoum University Evliya Çelebi (1611–1682) is a well-known Turkish traveler who was visiting Greece during 1667–71 and described the Greek cities in his interesting work "Seyahatname". Çelebi mentioned that there was an Egyptian community called "Pharaohs" in the city of Komotini; located in northern Greece, and they spoke their own language; the "Coptic dialect". Çelebi wrote around five pages about this subject and mentioned many incredible stories relating the Prophets Moses, Youssef and Mohamed with Egypt, and other stories about Coptic traditions, ethics and language as well.
    [Show full text]
  • Environmental and Social Impact Assessment
    Submitted to : Egyptian Natural Gas Holding Company EGAS ENVIRONMENTAL AND SOCIAL Prepared by: IMPACT ASSESSMENT FRAMEWORK Executive Summary EcoConServ Environmental Solutions 12 El-Saleh Ayoub St., Zamalek, Cairo, Egypt 11211 NATURAL GAS CONNECTION PROJECT Tel: + 20 2 27359078 – 2736 4818 IN 11 GOVERNORATES IN EGYPT Fax: + 20 2 2736 5397 E-mail: [email protected] (Final March 2014) Executive Summary ESIAF NG Connection 1.1M HHs- 11 governorates- March 2014 List of acronyms and abbreviations AFD Agence Française de Développement (French Agency for Development) AP Affected Persons ARP Abbreviated Resettlement Plan ALARP As Low As Reasonably Practical AST Above-ground Storage Tank BUTAGASCO The Egyptian Company for LPG distribution CAA Competent Administrative Authority CULTNAT Center for Documentation Of Cultural and Natural Heritage CAPMAS Central Agency for Public Mobilization and Statistics CDA Community Development Association CRN Customer Reference Number EDHS Egyptian Demographic and Health Survey EHDR Egyptian Human Development Report 2010 EEAA Egyptian Environmental Affairs Agency EGAS Egyptian Natural Gas Holding Company EIA Environmental Impact Assessment EMU Environmental Management Unit ENIB Egyptian National Investment Bank ES Environmental and Social ESDV Emergency Shut Down Valve ESIAF Environmental and Social Impact Assessment Framework ESMF Environmental and Social Management Framework ESMMF Environmental and Social Management and Monitoring Framework ESMP Environmental and Social Management Plan FGD Focus Group Discussion
    [Show full text]
  • The Forerunner
    The Forerunner weekly bulletin of St. John the Baptist Orthodox Church Orthodox Church in America (OCA) – Archdiocese of Pittsburgh 601 Boone Avenue, Canonsburg, PA 15317 724-745-8216 – www.frunner.org – www.facebook.com/frunneroca/ Preaching the Gospel of Jesus Christ to Canonsburg, the Chartiers Valley, Washington, and Beyond! January 17th, AD 2021 32nd Sunday after Pentecost (Tone 7)/12th Sunday of Luke St. Anthony the Great Home Parish of the Ever-Memorable Met. Theodosius, (+10/19) May his memory be eternal! Вѣчная память! Rector, Fr. John Joseph Kotalik 425-503-2891 – [email protected] Attached Clergy: Protodeacon John Oleynik, 724-366-0678 Deacon Theodosius Onest, 724-809-3491 Parish President & Warden, Mr. Kiprian Yarosh, 724-743-0231 Interim Choir Director, Mrs. Diane Yarosh; Cantor, Lara Galis The Orthodox Church humbly claims to be the One Church of Jesus Christ, founded on the Apostolic Witness to our Lord, born on the day of Pentecost, and for 2,000 years making known to men, women, and children the path to salvation through repentance and faith in Christ. All Services are Live-Streamed Online on our YouTube Channel: www.youtube.com/c/StJohntheBaptistOrthodoxChurchCanonsburg/live Upcoming Schedule January 19, Tuesday: -7:00 PM, All-OCA Online Church School for Middle and High School Students: Every Tuesday, go to https://www.oca.org/ocs and click your age group! January 21, Thursday: FR. JOHN & MAT. JANINE RETURNING January 23, Saturday: -5:15 PM, General Pannikhida -6:00 PM, Vespers & Confession January 24, Sunday (New Martyrs & Confessors of Russia; Xenia of Petersburg; Sanctity of Life Sunday): -8:45 – 9:15 AM, Confession -9:30 AM, Divine Liturgy Church Open Until Noon -6:00 PM, Moleben to St.
    [Show full text]
  • C. 600) Texts and Contexts*
    A CIRCLE OF EGYPTIAN BISHOPS AT THE END OF ROMAN RULE (C. 600) Texts and Contexts* 1. Introduction It is perhaps not unfair to suggest that such persons as John of Paralos, Constantine of Assiut, and John of Hermopolis are far from well-known to late antique historians1. But each of these persons belongs to a wider episcopal circle which is witnessed in a striking range of extant media: in manuscripts, in documents, and even in some artefacts. The mem- bers of that circle all operated during the tenure of the Severan Damian of Alexandria (577-c. 606)2, of whom Damian’s extant biography, as now contained in the History of the Patriarchs of Alexandria, states the following: There were in his [Damian’s] epoch some people of miracle, bishops, who were admired because of their pureness and holiness. Among them [was] John of Burlus and John his pupil. And Constantine the Bishop [of Assiut] and John the blessed Enkleistos [of Hermopolis], and others with him who were taking care of the vineyard of the Lord of Sabaoth3. * I would like to thank Marek Jankowiak and Elisabeth O’Connell for their comments, and Johannes den Heijer and Perrine Pilette for their corrections to the text, and expertise on the History of the Patriarchs of Alexandria. 1 Note that I do not attempt to be consistent between Greek and Coptic toponyms when attached to different bishops, but offer the name which is most embedded in modern scholarship e.g. Constantine of Assiut rather than Constantine of Lykopolis, but Abraham of Hermonthis rather than Abraham of Ermant.
    [Show full text]
  • Architectural and Functional/Liturgical Development of the North-West Church in Hippos (Sussita) 148 JOLANTA MŁYNARCZYK
    CENTRE D’ARCHÉOLOGIE MÉDITERRANÉENNE DE L’ACADÉMIE POLONAISE DES SCIENCES ÉTUDES et TRAVAUX XXII 2008 JOLANTA MŁYNARCZYK Architectural and Functional/Liturgical Development of the North-West Church in Hippos (Sussita) 148 JOLANTA MŁYNARCZYK In July 2007, the eighth season of excavations was completed at the so-called North- West Church at Hippos (Sussita), one of the cities of the Decapolis. The church was explored by a Polish team within the framework of an international project devoted to the unearth- ing of the remains of that Graeco-Roman and Byzantine-Umayyad period town, headed by Arthur Segal of the University of Haifa. Despite the fact that as many as four churches have so far been uncovered at Sussita,1 it is only the North-West Church (NWC) that became one of the examples discussed by A. Ovadiah in his paper listing Byzantine-peri- od churches excavated within the borders of the present-day Israel, in which architectural changes apparently refl ect some liturgical modifi cations.2 Unfortunately, A. Ovadiah’s interpretation of the NWC (published in 2005) not only was based on the reports of the early seasons of our fi eldwork (2002, 2003), but also proved to be rather superfi cial one, a fact which calls for a careful re-examination of the excavation data. Perhaps the most important fact about the NWC is that this has been one of rare in- stances attested for the region of a church that was still active as such during the Um- ayyad period. Archaeological contexts sealed by the earthquake of A.D.
    [Show full text]
  • Annual Report 2015
    Stanbic IBTC Holdings PLC Annual report 2015 Helping to write the next chapter in Nigeria’s future Stanbic IBTC Annual group financial statements for the year ended 31 December 2015 Overview Business review Annual report & financial statements Other information 1 Annual report 2015 Contents 4 Our vision and values Overview 6 Corporate profile 8 Our network 10 Recognition 14 Chairman’s statement 16 Chief executive’s statement Business review 19 Economic review 23 Financial review 36 Executive committee 39 Personal and Business Banking 40 Case study: Grand Oak Limited 42 Case study: Petromarine Nigeria Limited 45 Corporate and Investment Banking 48 Case study: ECP Africa 49 Case study: Hygeia Nigeria Limited 51 Wealth 56 Abridged sustainability report 59 Enterprise risk review 92 Board of directors Annual report & 94 Directors’ report 100 Statement of directors’ responsibility 101 Corporate governance report financial statements 116 Report of the audit committee 118 Statement of financial position 120 Statement of profit or loss 126 Statement of cash flows 127 Notes to the annual financial statements 229 Annexure A 230 Annexure B 234 Management team Other information 238 Branch network 243 Contact information Stanbic IBTC Annual group financial statements for the year ended 31 December 2015 Overview Business review Annual report & financial statements Other information 2 Overview 3 Overview In this chapter 4 Our vision and values 6 Corporate profile 8 Our network 10 Recognition Consolidating our country’s core strengths has allowed Stanbic IBTC to reinforce resilient channels of investment and build on new areas of investment to progress. Dangote Cement Plc The largest cement plant in Sub-Saharan Africa, Stanbic IBTC advised and facilitated the merger of Nigeria’s major cement producing entities.
    [Show full text]
  • A Short History of Egypt – to About 1970
    A Short History of Egypt – to about 1970 Foreword................................................................................................... 2 Chapter 1. Pre-Dynastic Times : Upper and Lower Egypt: The Unification. .. 3 Chapter 2. Chronology of the First Twelve Dynasties. ............................... 5 Chapter 3. The First and Second Dynasties (Archaic Egypt) ....................... 6 Chapter 4. The Third to the Sixth Dynasties (The Old Kingdom): The "Pyramid Age"..................................................................... 8 Chapter 5. The First Intermediate Period (Seventh to Tenth Dynasties)......10 Chapter 6. The Eleventh and Twelfth Dynasties (The Middle Kingdom).......11 Chapter 7. The Second Intermediate Period (about I780-1561 B.C.): The Hyksos. .............................................................................12 Chapter 8. The "New Kingdom" or "Empire" : Eighteenth to Twentieth Dynasties (c.1567-1085 B.C.)...............................................13 Chapter 9. The Decline of the Empire. ...................................................15 Chapter 10. Persian Rule (525-332 B.C.): Conquest by Alexander the Great. 17 Chapter 11. The Early Ptolemies: Alexandria. ...........................................18 Chapter 12. The Later Ptolemies: The Advent of Rome. .............................20 Chapter 13. Cleopatra...........................................................................21 Chapter 14. Egypt under the Roman, and then Byzantine, Empire: Christianity: The Coptic Church.............................................23
    [Show full text]