The Process Begins When an Applicant Enters a Recruiters Office and Expresses Interest in Joining the Air Force
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Portuguese Language in Angola: Luso-Creoles' Missing Link? John M
Portuguese language in Angola: luso-creoles' missing link? John M. Lipski {presented at annual meeting of the AATSP, San Diego, August 9, 1995} 0. Introduction Portuguese explorers first reached the Congo Basin in the late 15th century, beginning a linguistic and cultural presence that in some regions was to last for 500 years. In other areas of Africa, Portuguese-based creoles rapidly developed, while for several centuries pidginized Portuguese was a major lingua franca for the Atlantic slave trade, and has been implicated in the formation of many Afro- American creoles. The original Portuguese presence in southwestern Africa was confined to limited missionary activity, and to slave trading in coastal depots, but in the late 19th century, Portugal reentered the Congo-Angola region as a colonial power, committed to establishing permanent European settlements in Africa, and to Europeanizing the native African population. In the intervening centuries, Angola and the Portuguese Congo were the source of thousands of slaves sent to the Americas, whose language and culture profoundly influenced Latin American varieties of Portuguese and Spanish. Despite the key position of the Congo-Angola region for Ibero-American linguistic development, little is known of the continuing use of the Portuguese language by Africans in Congo-Angola during most of the five centuries in question. Only in recent years has some attention been directed to the Portuguese language spoken non-natively but extensively in Angola and Mozambique (Gonçalves 1983). In Angola, the urban second-language varieties of Portuguese, especially as spoken in the squatter communities of Luanda, have been referred to as Musseque Portuguese, a name derived from the KiMbundu term used to designate the shantytowns themselves. -
The Development of Congregational Polity and Early Governance in Watertown, Massachusetts”
“The Development of Congregational Polity and Early Governance in Watertown, Massachusetts” Charter Day Talk - September 12, 2009 - Rev. Mark W. Harris Anyone who wishes to understand early town government and town meetings in Massachusetts needs to know about the form of church government that the early Puritan settlers described as, “One, Immutable, and Prescribed in the Word of God.” (1) The authority for their chosen form of Ecclesiastical organization was the Bible, and the Puritans set forth in the Cambridge Platform of 1648 that “the parts of church-government are all of them exactly described” there. Here was a sharp division between Puritan and Anglican, for the Puritan could not find in the book of Acts or the letters of Paul any reason to justify a hierarchal system of bishops, or cardinals, or popes. The Puritan structure of organization has typically been described as congregational polity, because the congregations were intended to be a reflection of the primitive Christian churches which were small cells of independent believers. (2) By 1648 nearly thirty years had passed since the first settlers had arrived in Plymouth. The Westminster Confession, a theological platform, had arrived in the colonies from England, and by and large, there was agreement among the Puritans in matters of faith. Fifty churches had been gathered in the four colonies - Plymouth, Massachusetts Bay, New Haven and Hartford. The Synod in Cambridge, which held its first session in 1646, was called by the General Court to formally structure the polity of the New England churches. Some of the English authorities had hoped to Presbyterianize the congregations, and while the theological agreement made it a fortuitous time to regularize church polity in the New World, the Puritans had no desire to capitulate to a system that did not, in their view, conform to texts from scripture. -
O Quimbundo Em Cinco Testemunhos Gramaticais Kimbundu Language According to Five Grammars
O quimbundo em cinco testemunhos gramaticais Kimbundu language according to five grammars Maria Carlota Rosa Universidade Federal do Rio de Janeiro [email protected] Resumo: O presente artigo tem por objetivo servir de introdução ao estudo de uma linguística africana em português, pré-saussureana, que começou a ser escrita no século XVII. Focalizou-se aqui o quimbundo, na medida em que essa língua foi objeto de descrições entre os séculos XVII e XIX, o que permite acompanhar as mudanças introduzidas na descrição linguística ao longo do período. Palavras-chave: tradição gramatical - línguas africanas - quimbundo - séculos XVII-XIX Abstract: This paper aims at introducing the study of a pre-saussurean African linguistics written in Portuguese. Kimbundu was focused here, as this language was the subject of des- criptions between the seventeenth and nineteenth centuries, which allows us to follow the changes introduced in the linguistic description throughout the period. Keywords: grammatical tradition – African languages – Kimbundu -17th to 19th centuries 1. O surgimento de uma linguística africana O interesse europeu no estudo das línguas africanas subsaarianas começa a crescer a partir do século XVII em decorrência dos esforços de evangeliza- ção e de interesses econômicos. São do século XVII gramáticas sobre o congo N.o 56 – 1.º semestre de 2019 – Rio de Janeiro 56 Maria Carlota Rosa (1659)1, sobre o gueês — ou gueze ou ge’ez — (1661)2, sobre o amárico (1698)3, mas também sobre o quimbundo (1697)4. Entre os trabalhos pioneiros desse campo específico de estudos que então tinha início e viria a ser conhecido como Linguística Africana estão gramáticas escritas em português. -
African Dialects
African Dialects • Adangme (Ghana ) • Afrikaans (Southern Africa ) • Akan: Asante (Ashanti) dialect (Ghana ) • Akan: Fante dialect (Ghana ) • Akan: Twi (Akwapem) dialect (Ghana ) • Amharic (Amarigna; Amarinya) (Ethiopia ) • Awing (Cameroon ) • Bakuba (Busoong, Kuba, Bushong) (Congo ) • Bambara (Mali; Senegal; Burkina ) • Bamoun (Cameroons ) • Bargu (Bariba) (Benin; Nigeria; Togo ) • Bassa (Gbasa) (Liberia ) • ici-Bemba (Wemba) (Congo; Zambia ) • Berba (Benin ) • Bihari: Mauritian Bhojpuri dialect - Latin Script (Mauritius ) • Bobo (Bwamou) (Burkina ) • Bulu (Boulou) (Cameroons ) • Chirpon-Lete-Anum (Cherepong; Guan) (Ghana ) • Ciokwe (Chokwe) (Angola; Congo ) • Creole, Indian Ocean: Mauritian dialect (Mauritius ) • Creole, Indian Ocean: Seychelles dialect (Kreol) (Seychelles ) • Dagbani (Dagbane; Dagomba) (Ghana; Togo ) • Diola (Jola) (Upper West Africa ) • Diola (Jola): Fogny (Jóola Fóoñi) dialect (The Gambia; Guinea; Senegal ) • Duala (Douala) (Cameroons ) • Dyula (Jula) (Burkina ) • Efik (Nigeria ) • Ekoi: Ejagham dialect (Cameroons; Nigeria ) • Ewe (Benin; Ghana; Togo ) • Ewe: Ge (Mina) dialect (Benin; Togo ) • Ewe: Watyi (Ouatchi, Waci) dialect (Benin; Togo ) • Ewondo (Cameroons ) • Fang (Equitorial Guinea ) • Fõ (Fon; Dahoméen) (Benin ) • Frafra (Ghana ) • Ful (Fula; Fulani; Fulfulde; Peul; Toucouleur) (West Africa ) • Ful: Torado dialect (Senegal ) • Gã: Accra dialect (Ghana; Togo ) • Gambai (Ngambai; Ngambaye) (Chad ) • olu-Ganda (Luganda) (Uganda ) • Gbaya (Baya) (Central African Republic; Cameroons; Congo ) • Gben (Ben) (Togo -
Exploring Boston's Religious History
Exploring Boston’s Religious History It is impossible to understand Boston without knowing something about its religious past. The city was founded in 1630 by settlers from England, Other Historical Destinations in popularly known as Puritans, Downtown Boston who wished to build a model Christian community. Their “city on a hill,” as Governor Old South Church Granary Burying Ground John Winthrop so memorably 645 Boylston Street Tremont Street, next to Park Street put it, was to be an example to On the corner of Dartmouth and Church, all the world. Central to this Boylston Streets Park Street T Stop goal was the establishment of Copley T Stop Burial Site of Samuel Adams and others independent local churches, in which all members had a voice New North Church (Now Saint Copp’s Hill Burying Ground and worship was simple and Stephen’s) Hull Street participatory. These Puritan 140 Hanover Street Haymarket and North Station T Stops religious ideals, which were Boston’s North End Burial Site of the Mathers later embodied in the Congregational churches, Site of Old North Church King’s Chapel Burying Ground shaped Boston’s early patterns (Second Church) Tremont Street, next to King’s Chapel of settlement and government, 2 North Square Government Center T Stop as well as its conflicts and Burial Site of John Cotton, John Winthrop controversies. Not many John Winthrop's Home Site and others original buildings remain, of Near 60 State Street course, but this tour of Boston’s “old downtown” will take you to sites important to the story of American Congregationalists, to their religious neighbors, and to one (617) 523-0470 of the nation’s oldest and most www.CongregationalLibrary.org intriguing cities. -
In One Sacred Effort – Elements of an American Baptist Missiology
In One Sacred Effort Elements of an American Baptist Missiology by Reid S. Trulson © Reid S. Trulson Revised February, 2017 1 American Baptist International Ministries was formed over two centuries ago by Baptists in the United States who believed that God was calling them to work together “in one sacred effort” to make disciples of all nations. Organized in 1814, it is the oldest Baptist international mission agency in North America and the second oldest in the world, following the Baptist Missionary Society formed in England in 1792 to send William and Dorothy Carey to India. International Ministries currently serves more than 1,800 short- term and long-term missionaries annually, bringing U.S. and Puerto Rico churches together with partners in 74 countries in ministries that tell the good news of Jesus Christ while meeting human needs. This is a review of the missiology exemplified by American Baptist International Ministries that has both emerged from and helped to shape American Baptist life. 2 American Baptists are better understood as a movement than an institution. Whether religious or secular, movements tend to be diverse, multi-directional and innovative. To retain their character and remain true to their core purpose beyond their first generation, movements must be able to do two seemingly opposite things. They must adopt dependable procedures while adapting to changing contexts. If they lose the balance between organization and innovation, most movements tend to become rigidly institutionalized or to break apart. Baptists have experienced both. For four centuries the American Baptist movement has borne its witness within the mosaic of Christianity. -
INTEGRITY a Lournøl of Christiøn Thought
INTEGRITY A lournøl of Christiøn Thought PLTBLISHED BY THE COMMISSION FOR THEOLOGICAL INTEGRITY OF THE NAIIONALASSOCIATION OF FREE WILLBAPTISTS Editor Paul V. Harrison Pastoq Cross Timbers Free Will Baptist Church Assistønt Editor Robert E. Picirilli Professor Emeritus, Free Will Baptist Bible College Editorøl Board Tim Eatoru Vice-President, Hillsdale Free Will Baptist College Daryl W Ellis, Pastor, Butterfield Free Wilt Baptist Church, Aurora, Illinois Keith Fletcheq Editor-in-Chief Randall House Publications F. Leroy Forlines, Professor Emeritus, Free Will Baptist Bible College Jeff Manning, Pastor, Unity Free Will Baptist Church, Greenville, North Carolina Garnett Reid, Professo¡, Free Will Baptist Bible College Integrity: A Journøl of Chrístian Thought is published in cooperation with Randall House Publications, Free Will Baptist Bible College, and Hillsdale Free Will Baptist College. It is partially funded by those institutions and a number of interested churches and individuals. Integrity exists to stimulate and provide a forum for Christian scholarship among Free Will Baptists and to fulfill the purposes of the Commission for Theological Integrity. The Commission for Theological Integrity consists of the following members: F. Leroy Forlines (chairman), Dãryl W. Ellis, Paul V. Harisory Jeff Manning, and J. Matthew Pinson. Manuscripts for publication and communications on editorial matters should be directed to the attention of the editor at the following address: 866 Highland Crest Drive, Nashville, Tennessee 37205. E-rnall inquiries should be addressed to: [email protected]. Additional copies of the journal can be requested for $6.00 (cost includes shipping). Typeset by Henrietta Brozon Printed by Randøll House Publications, Nashaille, Tennessee 37217 OCopyright 2003 by the Comrnission for Theological Integrity, National Association of Free Will Baptists Printed in the United States of America Contents Introduction .......7-9 PAULV. -
The Role of a New Testament Deacon
Guillermin Library Liberty University Lynchburg, VA 24502 LIBERTY UNIVERSITY THE ROLE OF A NEW TESTAMENT DEACON: AN OFFICE TO HOLD OR A MINISTRY TO PERFORM? A Dissertation Submitted to Liberty Baptist Theological Seminary in Partial Fulfillment of the Requirements for the Degree DOCTOR OF MINISTRY By Waylan Lawrence Payne, Jf. Lynchburg, Virginia May, 1996 LIBERTY BAPTIST THEOLOGICAL SEMINARY THESIS PROJECT APPROVAL SHEET /J- GRADE ABSTRACT THE ROLE OF A NEW TESTAMENT DEACON: AN OFFICE TO HOLD OR A MINISTRY TO PERFORM? Waylan L. Payne, Jr. Liberty Baptist Theological Seminary, 1996 Mentor: Dr. Carl 1. Diemer, Jr. The function of deacons in many Southern Baptist churches is inconsistent with biblical principles, creating confusion at the local church level. This phenomenon is substantiated by information gathered from available literature, surveys, and personal interviews with professors, pastors and deacons. The purpose of this paper is to present a biblical and historical basis for the diaconate and to provide successful deacon ministries as positive role models. Two church offices are recognized--pastor/elder/overseer and deacon. Deacons are not elders or overseers. When they attempt to perform as such, administrating church business, they are functionally violating New Testament principle and practice. Abstract length: 99 words. Tafmf <JQL ypa<j>w EA TIL( wv EA8EL v TIPO£; <JE EV taXEL' 15 Eav OE ppaouvw, Lva ELOU£; TIW£; OEL EV OL Kq> 8EOU ava<JtpE<j>E<J8al, ~n£; E<JtL v EKKAll<JLa 8EOU (WVtO£;, <JtUAO£; KaL EopaLwlla til£; aA1l8da£;. lIPO}} TIMOeEON A' 3:14-15 These things I write to you, though I hope to come to you shortly; {15} but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth. -
Congregational Study Committee Report
Congregational Study Committee Report First Presbyterian Church of New Haven 704 Whitney Avenue New Haven, CT 06511 fpcnh.org 2016 – 2017 Mission Statement First Presbyterian Church is a worshiping community of progressive Christian believers in the greater New Haven region. We are a broadly diverse and welcoming congregation, and include people from the city of New Haven and many of the surrounding towns, as well as many from the university communities. We gather on Sunday morning to worship God, and throughout the week to be about the work of God in the world. We are a part of the Reformed tradition, which means that we value the Word of God in Scripture, and as we understand it in the midst of today’s world. In the Word of God read and proclaimed, in music which stirs the soul, in the nurture of children and adults alike, we seek to serve God together. Report submitted August 22, 2016 1 Table of Contents 1. Background and Purpose of This Report 3 2. FPCNH Church History 4 3. FPCNH Organizational Structure 6 4. Survey Process 8 5. Demographic Snapshot and Comparison 9 6. Findings from Survey and Small Groups A. Theological Stance 12 B. Christian Education 13 C. Worship and Nurturing our Church Community 14 D. Mission and Social Justice 16 E. Community Interviews 17 F. Traits of an Ideal Pastor 19 7. Our Vision: Who We Are and Who We Want to be as Christ’s Community in this Place 21 Appendices: 1. Statement of Financial Position, End of Year 2015 23 2. -
A Rationale for an Independent Baptist Church to Clarify Its Mission, Analyze Its Program, Prioritize Its Objectives and Revitalize Its Ministry
LIBERTY BAPTIST THEOLOGICAL SEMINARY A RATIONALE FOR AN INDEPENDENT BAPTIST CHURCH TO CLARIFY ITS MISSION, ANALYZE ITS PROGRAM, PRIORITIZE ITS OBJECTIVES AND REVITALIZE ITS MINISTRY A Thesis Project Submitted to Liberty Baptist Theological Seminary in partial fulfillment of the requirements for the degree DOcrOR OF MINISTRY By Richard T. Carns Lynchburg, Virginia March, 1993 LIBERTY BAPTIST THEOLOGICAL SEMINARY THESIS PROJECT APPROVAL SHEET 11 ABSTRACT A RATIONALE FOR AN INDEPENDENT BAPTIST CHURCH TO CLARIFY ITS MISSION, ANALYZE ITS PROGRAM, PRIORITIZE ITS OBJECTIVES AND REVITALIZE ITS MINISTRY Richard T. Carns Liberty Baptist Theological Seminary, 1993 Mentor: Dr. William Matheny Reader: Dr. James Freerksen The purpose of this thesis project is to provide a rationale for the pastor of an independent Baptist church to lead his church into a revitalization program. The author selected the topic for two reasons: (1) Church stagnation/decline has become a spiritual disease of epidemic proportions and (2) The author pastored a church which was experiencing decline and viable strategies needed to be understood, accepted and implemented. The main body presents the reasons a church needs to clarify its mission, analyze its program, prioritize its objectives and revitalize its ministry. The appendices delineate the steps taken in the author's church to pursue the above objectives. iii TABLE OF CONTENTS LIST OF TABLES .............................................VI INTRODUCTION ..............................................1 Chapter 1. "WHY ARE WE HERE?" CLARIFYING TI-IE MISSION .........................7 The Local Church as God's Design The Local Church Having a Distinct Purpose The Local Church Identifying Its Purpose Through a Mission Statement 2. "HOW ARE WE DOING?" ANALYZING THE PROGRAM ........................ -
Biblical Pictorial Timeline & Resources a My S Ands
Biblical Pictorial Timeline & Resources ANDS. S MY A RT BY RT A ONSIN. ONSIN. C IVER FALLS, WIS IVER FALLS, R H, H, C COPYRIGHT © 2016 FIRST CONGREGATIONAL CHUR COPYRIGHT © 2016 FIRST CONGREGATIONAL The Biblical Pictorial Timeline is a collection Think about this image: of 36 images depicting Bible stories. The What do you see in this image? timeline and its related books are a creative, Where is Jesus? engaging way to foster biblical literacy and Why are the fish important? interpretation, and encourage people to find What the man in front doing? their place in the unfolding drama of the Bible. The timeline is applicable to a wide variety of congregational settings; connects worship, education, and mission; and provides a link between church and home. 110 North Third Street, River Falls, Wisconsin 715-425-2052 l www.firstchurchrf.org Biblical Pictorial Timeline l Draws in viewers with exceptional-quality art. l Fosters biblical interpretation and increases biblical literacy. l Presents images chronologically or thematically. l Augments all types of Christian Education curricula. l Connects to a variety of educational settings. l Offers a strong connection between worship, education, and mission. l Provides an effective link between home and church through the books. Available Resources Books The Story of God’s Love for Us is similar to a children’s Bible featuring the timeline’s art. This book is designed to be given at the time of baptism. It includes all 36 timeline images. 74 pages. Light in the Darkness tells the overarching story of the Bible from creation to Pentecost. -
Why I Am FWB1 Layout 1
WHY I AM A FREE WILL BAPTIST I think there are times in our lives when we should evaluate what we are doing and our motive for doing it. This is true of our church and our denomina- tion. Have you ever thought about why you are a Free Will Baptist? Tradition? Friendships?, Location of the church? First of all, I am a Christian, a follower of Jesus Christ. Nothing supersedes this! A denomination should be a vehicle to serve the Lord in a greater way. Our goal is not to build a denomination, but the kingdom of the Lord. In this day that we live in, it is popular to be "non denominational" but to be honest I do not know what "non denominational" means or stands for! I do know, however what FWB's stand for! The main reason I am a FWB is what we stand for, our beliefs, our doctrine. Many today are choosing a church that has the best programs, the most dynamic music or the most exciting worship. However, the greatest reason we should have for attending a church is, what is the message of that church? What is being preached and taught at that church? Nothing is more important than that! There are many who would say that what the sign says over our doors doesn’t matter, but, I for one, believe that signs and labels are important. Labels sure are important when we go to the grocery store! There are many good Bible believing churches that preach the Gospel who are not Free Will Baptist.