DOCSLIB.ORG

1 Didache: Faithful Teaching 16:3 (Winter 2017) ISSN: 15360156

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
1 Didache: Faithful Teaching 16:3 (Winter 2017) ISSN: 15360156 1 BAPTISM & BEATITUDE: TAKING TIME AND PARTAKING OF THE ETERNAL Jonathan Platter, Southern Nazarene University, University of Cambridge Introduction As creatures of time, all our practices and utterances take time. This also holds for events we consider to be of eternal significance, which occasions the question: What reality is denoted by eternity, such that events that take time for creatures can be said to partake of eternity? To answer this question requires attention to the practices and forms of life in which such concepts as eternity and time are embedded and from which they take their meaning. Taking one practice for reflection, I will approach the relation of time and eternity by analyzing baptism. First I will attend to the grammar of eternity and time in the practice itself, drawing attention to the ways in which baptism requires temporal enactment and at the same time anticipates a future reality as eschatologically present. Baptism, therefore, both takes time and partakes of the eternal. This implication will lead me to investigate the grammar of eternity as a theological concept. Eternity functions as a regulative concept, operating as a rule for correct speech about events such as baptism and the meaning of such practices. This does not entail that eternity is not metaphysically descriptive. I will argue that eternity is best understood as a name of God’s mode of being as Trinity. Because God is triune and is eternity itself, eternity will be seen as a function of God’s personhood. The eternal significance of temporal events, then, is recognized not in their negative relation to time but in the personal encounter of God in the event. Finally, I will return to baptism to show how this investigation of eternity resolves the seeming paradox of baptism both taking time and partaking of the eternal. In baptism, it can both be true that the baptizand inhabits a specific moment in time and receives as actual the life promised in the eschaton—i.e., beatitude, or the blessedness of fellowship with God. This is possible because this future is none other than the person of God, a gift of God’s triune life to creatures. Consequently, what is anticipated as a future experience of created persons can be both future (in the new creation we still await) and present (in the fellowship of the baptized, the Church) because both are effected by partaking of the Trinity, who is the condition and fulfillment of time. By reflecting on the metaphysics of time and eternity together with the practice of baptism, I hope to demonstrate, primarily, that we can make full use of biblical language about baptism without reducing it to metaphor and, secondarily, that theological metaphysics does in fact have a positive relationship to church practice and language. Consequently, the main aim of this paper is to reconsider the grammar of eternity, by approaching it in light of the concrete language and practice of Christian baptism. Baptism, Time, & Eternity In his lecture fragment on baptism, Church Dogmatics IV.4, Karl Barth recognizes the dual reference of baptism: it both points back to Christ’s baptism and points forward to our Didache: Faithful Teaching 16:3 (Winter 2017) ISSN: 15360156 (web version) – http://didache.nazarene.org 2 resurrected life.1 Contained in this dual reference is the event to which Christ’s baptism itself points—his own death and resurrection.2 So, by enacting this reference to Christ’s baptism, the baptizand participates in Christ’s death and resurrection (Rom 6:3-11), emerging from the waters into the life the Spirit constitutes in the Church (1 Cor 12:13; Eph 4:1-6). There are two elements of baptism on which I will focus. First, baptism is suspended between two temporal points, both of which are united in the one person of Jesus Christ, who is the presence of the eschatological Kingdom. Second, as centered on Christ, baptism is immersion into the triune name of God, for whom Eternality is another name. Presence of the Future in Christ’s Person Barth argues forcefully that John’s baptism derived its meaning from its reference to the coming messiah who would baptize in the Spirit (Mark 1:7-8), and consequently was itself distinct from, though an anticipation of, the baptism of the Spirit.3 What were distinct in John’s baptism, however, are united through Christ’s baptism and Pentecost, in whom “the divine kingdom has now become an element … in temporal world-occurrence.”4 The Christian practice of baptism contains reference to Christ’s baptism (and thereby his death and resurrection). In Christ, baptism becomes a concrete practice through which persons receive the Spirit. This is why Paul cannot understand how the baptized believers in Ephesus have not received the Spirit (Acts 19:1- 3). Theirs was the baptism of John and so was not determined by the christological content of Christian baptism, in which, as Paul’s incredulity demonstrates, persons do in fact receive the Spirit. Baptism itself becomes a personal event, not in the sense of having to do primarily with individuals in their baptism but as receiving its meaning and act from the person of Christ. As Ephesians 4 makes clear, there is only one act of baptism because all baptisms participate in the one baptism of the one Lord (v 4). It is through sharing in the one baptism of Christ that Christians become members of the one body of Christ through the Spirit. Because believers are members of Christ’s one body, Christ is recognized as the personal telos of what baptism accomplishes. This is confirmed by the fact that John foretold of Jesus as the one who would baptize with the Spirit (Matt 3:11). In Christ, baptism becomes a concrete practice through which persons receive the Spirit, and so the act is fulfilled only by the person of Christ himself in and through the acts of the Church. The second referent of baptism is the future resurrection life. As Laurence Stookey puts it, because “baptism is Christ’s initiation of us into his family, its meaning is by no means confined to the time of its administration. Baptism pushes us into the future.”5 This is made clear in two ways, most directly in Paul’s writings. First, baptism is a participation in Christ’s death and 1 Karl Barth, Church Dogmatics, Volume IV: The Doctrine of Reconciliation, Part 4, trans G. W. Bromiley, ed G. W. Bromiley and T. F. Torrance (repr, 1969; Peabody: Hendrickson, 2010), 89- 90. Henceforth cited as CD IV.4. 2 Barth, CD IV.4, 72-5. 3 Barth, CD IV.4, 69-71. 4 Barth, CD IV.4, 75-7, quotation from 76. 5 Laurence Hull Stookey, Baptism: Christ’s Act in the Church (Nashville: Abingdon, 1982), 16. Didache: Faithful Teaching 16:3 (Winter 2017) ISSN: 15360156 (web version) – http://didache.nazarene.org 3 resurrection (Rom 6:3-11). In partaking of Christ’s death and resurrection, Christians are drawn into the new life enabled by the Spirit, a life which is a first fruit of the new creation (Rom 8:23). Second, Christ is the eschatos Adam in 1 Corinthians 15:45. In this passage, Paul is writing directly about resurrection life (cf v 42), drawing several parallels between anticipating the resurrection (vv 45-52), sharing in the “last Adam” (read: future or coming; eschatos Adam) (v 45), bearing the image of heaven (v 49), inheriting the kingdom of God, and inheriting the imperishable (v 50). In baptism, the baptizand is united to Christ in his death and resurrection and thereby partakes of Christ’s nature as the eschatos Adam, the man of heaven who transforms those who receive his Spirit into members of heaven, inheritors of the imperishable life of the coming kingdom. This future reference together with the past reference to Christ’s own baptism gives content to the practice of baptism, which is ultimately united in the one person of Jesus who is the telos of baptism through imparting the Spirit. Because the terminus of baptism is resurrection life in Christ, it takes on an orientation toward the future life achieved in the Spirit. Through baptism, the Church already receives the holiness that will characterize all creation in the eschaton. Into the Name of Father, Son, and Holy Spirit As a christological event, baptism also has a trinitarian shape. So Jesus charged the disciples, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matt 28:19, NASB). The Greek, baptizontes autous eis to onoma, invites a slightly different translation: “baptizing them into the name.” Eis has spatial connotations, so that eis to onoma gives the sense not simply of baptizing “on behalf of the name …,” nor “on the authority of” the one named. Rather, it suggests that through baptism one is immersed into the life of the named, the life of Father, Son, and Holy Spirit. This makes baptism both participatory6 and trinitarian, connecting with the synoptic accounts of Christ’s own baptism. So when Jesus is baptized in Mark 1, the heavens open, the Spirit descends, and a voice from heaven names Jesus as the Son (vv 9-11). By being baptized into the triune name, Christians participate in Christ’s baptism in which they receive the sonship of the eschatos Adam in the alighting of the Spirit and the delight of the Father. The final goal of beatitude is realized through baptism, in which one participates in the triune life of God, whose fellowship is the coming and promised kingdom.
Load more

Recommended publications
  • A Brief History of Coptic Personal Status Law Ryan Rowberry Georgia State University College of Law, [email protected]
    Georgia State University College of Law Reading Room Faculty Publications By Year Faculty Publications 1-1-2010 A Brief History of Coptic Personal Status Law Ryan Rowberry Georgia State University College of Law, [email protected] John Khalil Follow this and additional works at: https://readingroom.law.gsu.edu/faculty_pub Part of the Comparative and Foreign Law Commons, and the Human Rights Law Commons Recommended Citation Ryan Rowberry & John Khalil, A Brief History of Coptic Personal Status Law, 3 Berk. J. Middle E. & Islamic L. 81 (2010). This Article is brought to you for free and open access by the Faculty Publications at Reading Room. It has been accepted for inclusion in Faculty Publications By Year by an authorized administrator of Reading Room. For more information, please contact [email protected]. A Brief History of Coptic Personal Status Law Ryan Rowberry John Khalil* INTRODUCTION With the U.S.-led "War on Terror" and the occupation of Iraq and Afghanistan, American legal scholars have understandably focused increased attention on the various schools and applications of Islamic law in Middle Eastern countries. 1 This focus on Shari'a law, however, has tended to elide the complexity of traditional legal pluralism in many Islamic nations. Numerous Christian communities across the Middle East (e.g., Syrian, Armenian, Coptic, Nestorian, Maronite), for example, adhere to personal status laws that are not based on Islamic legal principles. Christian minority groups form the largest non-Muslim . Ryan Rowberry and Jolin Khalil graduated from Harvard Law School in 2008. Ryan is currently a natural resources associate at Hogan Lovells US LLP in Washington D.C., and John Khalil is a litigation associate at Lowey, Dannenberg, Cowey & Hart P.C.
    [Show full text]
  • The Donation-Based Approach to Solving Critical Social Issues: an Examination of the Food Waste Recovery Approach to Solving Hunger in the United States
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Capstone Collection SIT Graduate Institute Spring 5-25-2017 The onD ation-based Approach to Solving Critical Social Issues: An Examination of the Food Waste Recovery Approach to Solving Hunger in the United States Desa Radic SIT Graduate Institute Follow this and additional works at: https://digitalcollections.sit.edu/capstones Part of the Agriculture Commons, Arts and Humanities Commons, Economics Commons, Environmental Studies Commons, Food Studies Commons, and the Politics and Social Change Commons Recommended Citation Radic, Desa, "The onD ation-based Approach to Solving Critical Social Issues: An Examination of the Food Waste Recovery Approach to Solving Hunger in the United States" (2017). Capstone Collection. 2996. https://digitalcollections.sit.edu/capstones/2996 This Thesis (Open Access) is brought to you for free and open access by the SIT Graduate Institute at SIT Digital Collections. It has been accepted for inclusion in Capstone Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. THE DONATION-BASED APPROACH TO SOLVING CRITICAL SOCIAL ISSUES: AN EXAMINATION OF THE FOOD WASTE RECOVERY APPROACH TO SOLVING HUNGER IN THE UNITED STATES Desa N. Radic PIM 74 A capstone paper submitted in partial fulfillment of the requirements for a Master of Arts in Sustainable Development at SIT Graduate Institute in Brattleboro, Vermont, USA. May 25th, 2017 Advisor: Mokhtar Bouba Consent to Use of Capstone I hereby grant permission for World Learning to publish my capstone on its websites and in any of its digital/electronic collections and to reproduce transmit my capstone electronically.
    [Show full text]
  • Q. 100: Irreligion: Simony
    QUESTION 100 Irreligion: Simony Next we have to consider simony (simonia). And on this topic there are six questions: (1) What is simony? (2) Is it licit to accept money for the sacraments? (3) Is it licit to accept money for spiritual acts? (4) Is it licit to sell things that are connected with what is spiritual? (5) Is it only a ‘favor by the hand’ (munus a manu) that makes for simony, or also a ‘favor by the tongue’ (munus a lingua) and a ‘favor by allegiance’ (munus ab obsequio)? (6) What about the punishment for one who commits simony? Article 1 Is simony “an eager willingness to sell and to buy something spiritual or something connected with what is spiritual”? It seems that simony is not “an eager willingness to sell and to buy something spiritual or something connected with what is spiritual” (simonia non sit studiosa voluntas emendi et vendendi aliquid spirituale vel spirituali annexum) [Legal Experts]: Objection 1: Simony is a certain heresy, since Decretals 1, q. 1 says, “The impious heresy of Macedonius and of those who with him impugn the Holy Spirit is more tolerable than that of those who are guilty of simony. For in their ravings the former claim that the Holy Spirit is a creature and the slave of God the Father and God the Son, whereas the latter make the same Holy Spirit their own slave. For every owner (dominus) sells what he owns if he wants to, whether it be his slave or any other thing that he possesses.” But as is clear from what was said above (q.
    [Show full text]
  • The Falsification of History, Especially in Reference to the Reformation and the Characters of the Reformers, As Pertinacious
    “THE FALSIFICATION OF HISTORY, ESPECIALLY IN REFERENCE TO THE REFORMATION AND THE CHARACTERS OF THE REFORMERS, AS PERTINACIOUSLY REPEATED BY THE ADVOCATES OF RITUALISM.” Church Association Tract 12 BY THE REV. T. P. BOULTBEE, M.A., LL.D., PRINCIPAL OF ST JOHN’S HALL, THEOLOGICAL COLLEGE, HIGHBURY, MIDDLESEX. “WOE unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. Woe unto them . which justify the wicked for reward, and take away the righteousness of the righteous from him.” What darkness is like the darkness of bewildering falsehood, and what light is like the truth? Once One walked this earth who called Himself “The Truth.’’ Brightly beamed the full-orbed face of that Eternal Truth on the world’s darkness. But around Him surged the legions of that opposite who is called “the father of lies;” the traitor practised his treason; and “false witness was sought to put Him to death.” Calm and silent the august face of the Truth gleamed through the falsehood. But the gathering lies prevailed. Affixed to the accursed cross, the Truth Himself expired, and all was dark. “The sun was darkened,” and “there was darkness over all the earth.” And so He who was the Truth was laid in the tomb, and the power of falsehood prevailed in its final triumph. Nay! this was the very victory of the Truth of God! The blood did but seal the covenant. “Every promise of God was now yea and amen in Christ Jesus.” “A testament is of force after men are dead,” and now no power of Satan’s utmost lie can break the bond.
    [Show full text]
  • My Catholic Giving Guide Parishes and Schools in Our Diocese
    ANNUAL GIVING OPPORTUNITIES Offertory Whether giving weekly, monthly or yearly, the offertory supports the parish’s mission and ministries. Diocesan Catholic Appeal Supports many ministries, My Catholic Giving Guide parishes and schools in our Diocese. A GUIDE TO GIVING IN STEWARDSHIP God calls us to be generous with all of our gifts, including our treasure. Our faith teaches us this through the Scriptures: Second Collections “Honor the Lord with your wealth, with first fruits …” (Proverbs 3:9) Supports the priorities of the “How shall I make a return to the Lord for all the good He has done Pope and bishops through for me?” specific global and local (Psalm 116:12) ministries. In gratitude, we are called to give to God from our first fruits. That means creating an actual plan for giving to His Church. Throwing a last-minute donation into the collection basket time and again only leaves you frustrated. Having a plan, you can better do your part to share the gifts God has given you. Special Parish Project BEST PRACTICES Provides the means for parishes to carry out specific projects. • Create and maintain a household budget • Plan your charitable giving annually • Use your parish’s online giving options (if applicable) • Understand that tithing literally means to give 10 percent of your income. Suggested amounts: 5 percent to the local parish and 5 Community Charities percent to other Church needs and charities that serve the greater Opportunities to support the community. mission of nonprofit organizations about which you are passionate. “Whoever sows sparingly will reap sparingly and whoever sows bountifully will reap bountifully.
    [Show full text]
  • Mass Stipend Guidelines to Our Parishioners
    Mass Stipend Guidelines to Our Parishioners From the very beginnings of the Church, it was customary for the faithful to donate the bread and wine to be used in the celebration of the Holy Eucharist. In time, offerings of money were substituted for the actual bread and wine. Money given in excess of what was necessary for the procuring of the bread and wine was used to assist the poor and, eventually, to support the clergy. Thus, it became customary for the priest to accept from the faithful a donation (formerly called a “stipend”) in return for remembering a specific intention in the celebration of a Mass. Through this voluntary offering, the donor seeks spiritual benefits that God may bestow upon the persons or concerns that are specially held in prayer at the Mass. What is more, the Code of Canon Law (canon 946) notes that the donor himself benefits: “Christ’s faithful who make an offering so that Mass can be celebrated for their intention contribute to the good of the Church, and by that offering they share in the Church’s concern for the support of its ministers and its activities.” According to the Council of Trent (1545-1563) , the Mass “is quite properly offered according to apostolic tradition not only for the sins, punishments, satisfactions and other needs of the faithful who are living, but also for those who have died in Christ but are not yet fully purified” (Session XXII, Chapter 2). The deep faith and ardent charity of the parishioners of Parish of the Precious Blood manifests itself in the numerous Mass offerings you donate to the parish, especially for your beloved deceased.
    [Show full text]
  • Canon Law in Medieval Russia: the Kormchaia Kniga As a Source of Law
    Canon Law in Medieval Russia: The Kormchaia kniga as a Source of Law Rosanne Gretchen Mulcahy A thesis submitted in partial hilfiUment of a degree of Master of Pliilosophy at the University of London University College London December 2001 ProQuest Number: 10014732 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest 10014732 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 CONTENTS Title Page 1 Abstract 2 Contents 3 Introduction 4 Part I. An Examination of Canon Law Collections and the Russian Kormchaia kniga as a Means to Determine How Russia Compares with other Models o f Medieval Christian Societies 1. Eastern and Western canonical collections and their significance in systems of canon law with reference to Roman Law 25 2. The History of the Kormchaia biiga 54 Part II An Examination of The Role of Byzantine Civil Ecclesiastical Legislation Cofitained in the Kormchaia kniga, the Russian Princely Statues and Russian Immunity Charters as they Supported a Constitutional Relationship Between Church and State in Russia 3. Byzantine Law in Chapter 42 of the Kormchaia kniga: The Collection o f Eighty-Seven Chapters As it Related to the Special Privileges of the Russian Church 75 4.
    [Show full text]
  • Gothic Cathedrals: a Shift in Christians' Relationship with God
    Portland State University PDXScholar Young Historians Conference Young Historians Conference 2019 May 1st, 9:00 AM - 10:15 AM Gothic Cathedrals: A Shift in Christians' Relationship With God Matthew D. Latham Clackamas High School Follow this and additional works at: https://pdxscholar.library.pdx.edu/younghistorians Part of the History of Religion Commons Let us know how access to this document benefits ou.y Latham, Matthew D., "Gothic Cathedrals: A Shift in Christians' Relationship With God" (2019). Young Historians Conference. 1. https://pdxscholar.library.pdx.edu/younghistorians/2019/oralpres/1 This Event is brought to you for free and open access. It has been accepted for inclusion in Young Historians Conference by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. GOTHIC CATHEDRALS: A SHIFT IN CHRISTIANS’ RELATIONSHIP WITH GOD Matthew Latham Humanities: Western Civilization May 1st, 2019 1 Medieval cathedrals epitomize the Gothic style. With their immense height and cavernous space, soaring vaults and pointed arches, religious sculptures and stained glass, Gothic cathedrals exude elegance. Pillars and arches begin wide at their base and thin out as they ascend upwards. So too do the flying buttresses, ascending to Gothic architecture’s most signature feature: the towering steeple. The Gothic style first emerged in the 12th century, and most cathedrals were built in the following few centuries.1 Gothic architecture differed from previous styles in that it had to convey the Christian ideals expected from an overwhelmingly Christian society.2 Naturally, this goal to represent Christian values in architecture shaped cathedral design.
    [Show full text]
  • The Nature of Law and Legality in the Byzantine Canonical Collections 381-883
    Durham E-Theses The Nature of Law and Legality in the Byzantine Canonical Collections 381-883 WAGSCHAL, DAVID,FERGUSON How to cite: WAGSCHAL, DAVID,FERGUSON (2010) The Nature of Law and Legality in the Byzantine Canonical Collections 381-883, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/468/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 The Nature of Law and Legality in the Byzantine Canonical Collections 381-883 David Ferguson Wagschal The present work seeks to explore the nature of law and legality in the Byzantine canonical tradition through a careful reading of the central texts of the Byzantine canonical corpus. The principal topics to be considered include the shape and growth of the corpus as a whole, the content and themes of the traditional prologues, the language, genre and style of the canons themselves, and the traditional thematic rearrangements of the canonical corpus.
    [Show full text]
  • POLICY 3.5.2 Mass Stipends
    POLICY 3.5.2 Mass Stipends There is a long history in the Catholic Church of Mass stipends. These are donations made by the Catholic faithful to the priest for the celebration of Mass. Usually, the person making such a donation also asks the priest to pray for their intention during that Mass – this may be for the spiritual benefit of a deceased friend or relative, for the intention of the donor or of another worthy intention. The specifics of the intention need not even be known to the priest, but we trust that God knows of the donor’s intention. In every way, we are to discourage any semblance of simony, or the idea that one can “buy a Mass”. The Mass stipend is simply a donation made to the priest in consideration of his ministry. Because there is a service directly applied to the donation, a charitable donation receipt for income tax purposes cannot be given. The Code of Canon Law (Canons 945-958) has established some ground rules for Mass intentions, so that there be no abuse of this practice. In short, what is stipulated is that: The practice of accepting Mass stipends is safeguarded in Church practice. The stipend is for the free use of the priest only after that Mass has been celebrated. It cannot be used prior to satisfying the intention by saying the Mass. If a priest presides at a second Mass on the same day, the amount of the second stipend shall not be kept by the priest (see below). This does not apply to Christmas Day.
    [Show full text]
  • THE CANON LAW a Descriplion Oj the Frontispiece Will He Found on Page 167
    THE CANON LAW A descriplion oj the Frontispiece will he found on page 167. Both the Jllustyations in this Book are taken frotn the famous MS. of Gratian in the Library of Madrid. C : fc sr ;3 < 5 fc-H'r (y t ? iJ :5 r- § K ^:§^i-fa'ii.i^S': THE CANON LAW BY THE REVEREND R. S. MYLNE B.C.L. OxON ; F.S.A. London; F.R.S. Edin. MSMEER AND MEDALLIST OF THE ARCH,COLOGICAL SOCIETY OF FRANCE FELIOW OF THE ACADEMY OF S. LUKE, ROME WITH A PREFACE BY J. MAITLAND THOMSON, LL.D. SOMETIME CURATOR OF THE HISTORICAL MSS. OF SCOTLAND MORRISON & GIBB LIMITED 1912 Table of Contents FAGK Preface ix-xxiv CHAPTER I The Origin of the Canon Law CHAPTER n Decretum Gratiani . 32 CHAPTER III DeCRETALIA GREGORII IX. 34 (Books I., II., III.) CHAPTER IV DECRETALIA GREGORII IX. 76 (Books IV., V.) VIU TABLE OF CONTENTS CHAPTER V The Canon Law of England CHAPTER VI The Ecclesiastical Courts . "5 CHAPTER VII Patronage 144 APPENDIX The Distribution of Ancient MSS. of the Canon Law . 161 Index • I 199 The Distribution of 250 Copies of this Book 306 PREFACE It has come to be an accepted maxim in our day that history is a science, of which, as of other sciences, sound and satisfactory knowledge cannot be obtained from text-books alone ; as the facts of physiology, so the sources of history, must be studied at first hand. That English history must be read in the Statute Book has grown to be a truism.
    [Show full text]
  • Knightly News
    1Susan Klin e Charlie Powledge SylviaK PowledgeNIGHTLY NEWS RickJ ANUARYThrun 3 R D , 2019 V OLUME 1, N UMBER 1 St. Mark of Highlands Ranch, 1498 9905 Foothills Canyon Blvd Highlands Ranch, CO 80129 www.knights1498.org ThE nExt rEgular meEting is Thursday, February 7th at St. Mark Catholic Church at 7:00 PM. ThE nExt planning meEting will be on Thursday, January 31st at 7:00 p.m. PlEasE stay current with Council Events at http://knights1498.org Meeting Minutes, January 3rd, 2019 Roll of OfficErs Chaplain – present Grand Knight –present Deputy Grand Knight – present Chancellor – present Recorder – present Financial Secretary- present Treasurer – present Lecturer – present Advocate –present Warden – excused Inside Guard – excused Outside Guard – present Trustee 3 Year - present Trustee 2 Year – present Trustee 1 Year – excused Reading of Minutes of Previous Meeting- approved as published. Chaplain’s Message: Fr. Bierbaum: Thank you for all your help at Christmas. Find ways always to make Christmas part of your life, your prayer life. Pennies for Heaven: collected. - Grand Knight’s Report –GK Chet Elder: Address new brothers (my advice) -Get involved as you will hear there is plenty of opportunity -Keep in contact with your sponsor and rely on their guidance -Signup for your Major degrees soon, the degree ceremonies further enforce our beliefs and virtues and bring you deeper into our brotherhood. Reading of Correspondence: -None Treasurers Report By account as of 12/31/18 BofW Checking 65,470.57 BofW Savings 19,055.72 BofW Gala Checking
    [Show full text]