Edict 13. Concerning the City of Alexandria and the Egyptian
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Annual Report 2005
Irish Aid Annual Report 2005 Tá cóipeanna den Turaascáil Bhliantiúil seo ag fáil as Gaelige o: Cúnamh Éireann, An Roinn Gnóthaí Eachtracha, Cearnóg an Easpaig, Cnoc Réamoinn, Átha Cliath 2 Tel + 353 1 408 2423 Irish Aid Annual Report 2005 Annual Report 2005 Contents Foreword 4 Bilateral programme 6 Ethiopia 8 Lesotho 10 Mozambique 12 Tanzania 14 Timor Leste 16 Uganda 18 Vietnam 20 Zambia 22 Other countries 24 Balkans/Commonwealth of Independent States 26 Zimbabwe 27 Palestine 28 Sierra Leone/Liberia 30 South Africa 32 Emergency Relief and Recovery Assistance 36 Partnership with Civil Society 38 Multilateral development assistance 40 United Nations 42 UN Food and Agricultural Agencies 44 World Bank 46 European Union 48 Co-financing with Multilateral Agencies 50 Priority Areas 54 Evaluation and Audit 56 Development Education 58 The Advisory Board of Irish Aid 60 Fellowships and Training 62 Statistical annexes 64 www.irishaid.gov.ie Annual Report 2005 Foreword 2005 was my first full year as Minister of State To facilitate this interest, Irish Aid supported with responsibility for Ireland’s overseas aid and Comhlámh’s publication of ‘Working for a Better was one of the most active and important in the World’, providing information on volunteering history of the Irish Aid programme. opportunities as a first step in harnessing the strong volunteer spirit in the country. It was a year of immense and devastating global emergencies but it was also the year where the Ireland also initiated an EU mentoring cause of development was afforded the highest programme for new member states embarking political priority on the world stage. -
Country Advice Egypt Egypt – EGY37024 – Treatment of Anglican Christians in Al Minya 2 August 2010
Country Advice Egypt Egypt – EGY37024 – Treatment of Anglican Christians in Al Minya 2 August 2010 1. Please provide detailed information on Al Minya, including its location, its history and its religious background. Please focus on the Christian population of Al Minya and provide information on what Christian denominations are in Al Minya, including the Anglican Church and the United Coptic Church; the main places of Christian worship in Al Minya; and any conflict in Al Minya between Christians and the authorities. 1 Al Minya (also known as El Minya or El Menya) is known as the „Bride of Upper Egypt‟ due to its location on at the border of Upper and Lower Egypt. It is the capital city of the Minya governorate in the Nile River valley of Upper Egypt and is located about 225km south of Cairo to which it is linked by rail. The city has a television station and a university and is a centre for the manufacture of soap, perfume and sugar processing. There is also an ancient town named Menat Khufu in the area which was the ancestral home of the pharaohs of the 4th dynasty. 2 1 „Cities in Egypt‟ (undated), travelguide2egypt.com website http://www.travelguide2egypt.com/c1_cities.php – Accessed 28 July 2010 – Attachment 1. 2 „Travel & Geography: Al-Minya‟ 2010, Encyclopædia Britannica, Encyclopædia Britannica Online, 2 August http://www.britannica.com/EBchecked/topic/384682/al-Minya – Accessed 28 July 2010 – Attachment 2; „El Minya‟ (undated), touregypt.net website http://www.touregypt.net/elminyatop.htm – Accessed 26 July 2010 – Page 1 of 18 According to several websites, the Minya governorate is one of the most highly populated governorates of Upper Egypt. -
From Oppression to Freedom
FROM OPPRESSION TO FREEDOM John Jay and his Huguenot Heritage The Protestant Reformation changed European history, when it challenged the Roman Catholic Church in the 16th century. John Calvin was a French theologian who led his own branch of the movement. French Protestants were called Huguenots as a derisive Conflict Over the term by Catholics. Protestant Disagreements escalated into a series of religious wars Reformation in seventeenth-century France. Tens of thousands of Huguenots were killed. Finally, the Edict of Nantes was issued in 1598 to end the bloodshed; it established Catholicism as the official religion of France, but granted Protestants the right to worship in their own way. Eighty-seven years later, in 1685, King Louis XIV issued the Edict of Fontainebleau, which reversed the Edict of Nantes, and declared the public practice of Protestantism illegal. Louis regarded religious pluralism as an obstacle to his achieving complete power over the French people. By his order, Huguenot churches were demolished, Huguenot schools were The Revocation of closed, all newborns were required to be baptized as Roman Catholics, and it became illegal for the the Edict of Nantes Protestant laity to emigrate or remove their valuables from France. A View of La Rochelle In La Rochelle, a busy seaport on France’s Atlantic coast, the large population of Huguenot merchants, traders, and artisans there suffered the persecution that followed the edict. Among them was Pierre Jay, an affluent trader, and his family. Pierre’s church was torn down. In order to intimidate him into converting to Catholicism, the government quartered unruly soldiers called dragonnades in his house, to live with him and his family. -
The Jewish Middle Class in Vienna in the Late Nineteenth and Early Twentieth Centuries
The Jewish Middle Class in Vienna in the Late Nineteenth and Early Twentieth Centuries Erika Weinzierl Emeritus Professor of History University of Vienna Working Paper 01-1 October 2003 ©2003 by the Center for Austrian Studies (CAS). Permission to reproduce must generally be obtained from CAS. Copying is permitted in accordance with the fair use guidelines of the U.S. Copyright Act of 1976. CAS permits the following additional educational uses without permission or payment of fees: academic libraries may place copies of CAS Working Papers on reserve (in multiple photocopied or electronically retrievable form) for students enrolled in specific courses; teachers may reproduce or have reproduced multiple copies (in photocopied or electronic form) for students in their courses. Those wishing to reproduce CAS Working Papers for any other purpose (general distribution, advertising or promotion, creating new collective works, resale, etc.) must obtain permission from the Center for Austrian Studies, University of Minnesota, 314 Social Sciences Building, 267 19th Avenue S., Minneapolis MN 55455. Tel: 612-624-9811; fax: 612-626-9004; e-mail: [email protected] 1 Introduction: The Rise of the Viennese Jewish Middle Class The rapid burgeoning and advancement of the Jewish middle class in Vienna commenced with the achievement of fully equal civil and legal rights in the Fundamental Laws of December 1867 and the inter-confessional Settlement (Ausgleich) of 1868. It was the victory of liberalism and the constitutional state, a victory which had immediate and phenomenal demographic and social consequences. In 1857, Vienna had a total population of 287,824, of which 6,217 (2.16 per cent) were Jews. -
Publications 1427998433.Pdf
THE CHURCH OF ARMENIA HISTORIOGRAPHY THEOLOGY ECCLESIOLOGY HISTORY ETHNOGRAPHY By Father Zaven Arzoumanian, PhD Columbia University Publication of the Western Diocese of the Armenian Church 2014 Cover painting by Hakob Gasparian 2 During the Pontificate of HIS HOLINESS KAREKIN II Supreme Patriarch and Catholicos of All Armenians By the Order of His Eminence ARCHBISHOP HOVNAN DERDERIAN Primate of the Western Diocese Of the Armenian Church of North America 3 To The Mgrublians And The Arzoumanians With Gratitude This publication sponsored by funds from family and friends on the occasion of the author’s birthday Special thanks to Yeretsgin Joyce Arzoumanian for her valuable assistance 4 To Archpriest Fr. Dr. Zaven Arzoumanian A merited Armenian clergyman Beloved Der Hayr, Your selfless pastoral service has become a beacon in the life of the Armenian Apostolic Church. Blessed are you for your sacrificial spirit and enduring love that you have so willfully offered for the betterment of the faithful community. You have shared the sacred vision of our Church fathers through your masterful and captivating writings. Your newest book titled “The Church of Armenia” offers the reader a complete historiographical, theological, ecclesiological, historical and ethnographical overview of the Armenian Apostolic Church. We pray to the Almighty God to grant you a long and a healthy life in order that you may continue to enrich the lives of the flock of Christ with renewed zeal and dedication. Prayerfully, Archbishop Hovnan Derderian Primate March 5, 2014 Burbank 5 PREFACE Specialized and diversified studies are included in this book from historiography to theology, and from ecclesiology to ethno- graphy, most of them little known to the public. -
Episcopal Church of Egypt
إقليم الكنيسة اﻷسقفية / اﻷ نجليكانية القدس والشرق اﻷوسط The Episcopal / Anglican Province of Jerusalem and the Middle East أبروشية الكنيسة اﻷسقفية / اﻷ نجليكانية بمصر وشمال افريقيا والقرن اﻻفريقى The Episcopal / Anglican Diocese of Egypt with North Africa and the Horn of Africa ____________________________________________________________________________ المطران د./ منير حنا أنيس Bishop: The Most Rev. Dr. Mouneer Hanna Anis 5 ش ميشيل لطف هللا. Address: 5 Michel Lutfallah Street, P.O. Box 87 الزمالك القاهرة 11211 مصر Zamalek, 11211, Cairo, Egypt Tel.: +20 2 27380821/3/9 Email: [email protected] 15 January 2014 Voting and Dancing: Egyptians write their Future Once again, the Egyptian people have surprised the world. Yesterday was the first day of the Referendum on the new Constitution of Egypt. The supporters of the former President Mohammed Mursi called people to boycott the Referendum. Surprisingly enough, yesterday millions of people went to the polls to vote and they are still voting today! Going to the polls was risky because of those who were trying to use violence to scare people from voting, but the army and the police exerted a great effort to protect the polls and to give assurance to the people who would like to vote. Unlike the previous Constitution that was written under the rule of the Muslim Brotherhood, the new Constitution affirms equality and the rights of women within the Egyptian society. It was a phenomenon to see crowds of women at each poll, many of whom queued for hours to vote. Some of them were singing and rejoicing, and even dancing, before and after they cast their vote. -
The Effects of Egypt's Civil Uprising on the Kasr Dobara Evangelical Church
Forced Out of the Walls: The Effects of Egypt’s Civil Uprising on the Kasr Dobara Evangelical Church (A Case Study) by Sameh Hanna A Thesis submitted to the Faculty of Knox College and the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Ministry awarded by Knox College and the University of Toronto © Copyright by Sameh Hanna 2018 Forced Out of the Walls: The Effects of Egypt’s Civil Uprising on the Kasr Dobara Evanglical Church (A Case Study) Sameh Hanna Doctor of Ministry Knox College and the University of Toronto 2018 Abstract The Kasr Dobara Evangelical Church is situated one block away from Cairo‘s Tahrir Square, the primary location for the vast majority of the historical events of the January 25, 2011 revolution. Cairo‘s Tahrir Square and the Kasr Dobara Evangelical Church (KDEC) continued to be the principle focal points up to and including the June 30 uprising some three years later. During this period of massive change in the history of Egypt, the Coptic church realized the need for political action in the face of persecution, and Kasr Dobara Evangelical Church was a focal example of leadership and service in this new Christian activism. For the first time in the history of Christianity in Egypt, Christians ventured out of the sanctuary of their churches to protest against the traditional oppression of government. The theological understanding and leadership provided by the pastors, leaders, and members of KDEC encouraged significant change, including a new rapprochement between -
230Th Anniversary of the Edict of Toleration-November 1787
230th anniversary of the Edict of Toleration-November 1787 On November 19, 1787, Louis XVI., attended by the princes and peers of the kingdom of France, came to the court of parliament to present the Edict on the Civic Rights of Protestants, which had been prepared by Baron de Breteuil and Lamoignon de Malesherbes for which General LaFayette had lobbied for on his return to France in 1785. Better known as the Edict of Toleration, it had 33 articles. The first article stated that Roman Catholicism would remain the religion of France, but certain concessions were allowed to the Calvinists or Huguenots but not to Lutherans or Jews. (1) Huguenots were permitted to live in France and to practice trades or industries, without being troubled for the sake of their religion. Certain professions were still excluded including all offices relating to the judiciary whether controlled by the crown or local nobles, and any municipal judicial position. Huguenots were excluded from serving on municipal councils. Protestants were not allowed to teach in public. (2) Huguenots were allowed to celebrate legal marriages with notification of a king’s judge or the Roman Catholic priest of the local parish. (3) The births of Huguenot children must be registered by the royal judges, and therefore were legitimate children when it came to property rights and inheritance. (4) Measures were taken for the burial of those who could not be buried according to the Roman Catholic rite. There were other regulations in the Act that regulated the dress of ministers and pastors in public. Huguenots were denied the ability to assemble and gather together to make collective demands of the King in person or in writing. -
Cultural Entanglements and Missionary Spaces: European Evangelicals in Egypt (1900-1956)
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2015 Cultural entanglements and missionary spaces : European evangelicals in Egypt (1900-1956) Boulos, Samir Abstract: This Ph.D.-thesis examines processes of cultural exchange, which took place in the sphere of influence of European-protestant missionary institutions. It focuses on the field of those charitable andec- clesiastical institutions, which were active in Egypt in the first half of the twentieth century. Based onthe concept of “entangled histories”, relations and interactions are regarded as formative for both, indigenous people and Europeans. Therefore, perceptions and experiences of Egyptians are equally studied along with western sources. These are mainly found in the archives of the British “Egypt General Mission”, of the “English Mission College” and of the German “Sudan-Pionier-Mission”. Oral History Interviews are the basis for examining the Egyp- tian perspectives on Christian mission. The objective of this thesis is to contribute to the theory of cultural exchange. For that purpose, three aspects of cultural exchange processes are studied. Firstly, the results of these processes are described. I am particularly focusing on the history of mentalities and aspects of micro-history. Secondly, I will deal with the functionalities of cultural exchange, how processes of intermediation, adoption and transformation of cultural elements work. Eventually, I am discussing the conditions under which exchange processes actually happened and why certain cultural elements have been adopted or refused. Besides the description of the results and modes of operation, it is an essential aspect of my research to explain processes of cultural exchange in the field of missionary institutions. -
St John History Volume 20 Iii Order Librarian
St John History THE JOURNAL OF THE ST JOHN AMBULANCE HISTORICAL SOCIETY OF AUSTRALIA VOLUME 20, 2020 ISSN 1445-7490 ‘Preserving and promoting the St John heritage’ St John History is the annual journal of the Historical Society, and is provided free to all financial members of the Society. Correspondence about articles in the journal should be directed to the Journal Editor, Matthew Glozier, [email protected]. Volumes 1–20 of St John History are available online at the St John Ambulance Australia national website: stjohn.org.au/about (click on ‘History’). Information about the Historical Society may be obtained from the Executive Officers: President David Fahey — [email protected] Secretary James Cheshire —[email protected] Deputy Secretary Edith Khangure — [email protected] Treasurer Paul Copeland — [email protected] Deputy Treasurer Bob Devere — [email protected] Journal Editor Matthew Glozier — [email protected] Membership Queries about membership to the Historical Society should be sent to respective State/Territory History Membership Officers: Overseas and Australian Capital Territory South Australia Ian Howie-Willis Dr Brian Fotheringham [email protected] Chair, St John Historical Society of SA [email protected] New South Wales Matthew Glozier Tasmania [email protected] Ms Roxy Cowie [email protected] Northern Territory Dawn Bat Victoria Historical Society Membership Secretary Allan Mawdsley [email protected] Hon. Secretary, St John Museum [email protected] Queensland Bob Devere Western Australia Chair, History and Heritage Committee Edith Khangure [email protected] Librarian and Archivist [email protected] St John Ambulance Australia Inc. -
Constantine's Effect on Early Christianity
Constantine’s Effect on Early Christianity Jo Ann Shcall Constantine! When you hear his name, do you think of the power and brutality of the Roman Empire, or do you think of the founding of formalized Christianity? Was Constantine good, bad, a mixture? There’s evidence for each position. Why Consider Constantine? The Orthodox Church regards Constantine as Saint Constantine the Great. He did much for the early Christian church from 306 to 337 while he was the Roman Emperor. Constantine was the first Roman Emperor to claim conversion to Christianity. His declaration of the Edict of Milan in 313 is one of his most important early contributions. This edict declared that Christians (and all other religions) would be tolerated throughout the empire, bringing an end to religious persecution. Constantine called together the first council of Nicaea in 325 with 250 mostly Eastern bishops1 resulting in the Nicene Creed, a statement of faith that attempted to unite disparate Christian communities.2 Constantine built the Church of the Holy Sepulcher at the purported site of Jesus’ tomb, which became the holiest site in Christendom. During his reign, he built many basilicas, repaired churches throughout the empire, relieved clergy of some taxes, supported the Christian church financially3 and saw that Sunday was designated as a day of rest for all citizens. He promoted Christians into political offices. Constantine decided his capitol should be moved to Byzantium. He did extensive building in this city, then renamed it Constantinople. This “new city” was said to be protected by relics of the True Cross, the Rod of Moses, and other holy relics. -
Chapter 3: History and Philosophy
3 +LVWRU\DQG3KLORVRSK\ 3.1 This chapter surveys the development of freedom of religion from 200 BC until 1945. This material has not been drawn from the Committee’s inquiry. It is intended to provide a background to the development of the philosophy of religious freedom and the legal protections in place today. Introduction Toleration was attained by the legal guarantee of free belief and the public exercise of that belief. Legal toleration is limited in its scope, somewhat ignoble in some of its sources, but constitutes, none the less, one of the most significant advances that the human race has ever achieved.1 3.2 This Chapter surveys the history and development of the philosophy of freedom of religion. This is not a modern notion, for arguments against intolerance and for religious liberty can be traced back to ancient times. The first known charter of religious toleration was carved in rock over two hundred years before the birth of Christ. Neither have ideas on religious freedom developed in a linear manner: indeed, some countries are further from religious freedom today than they were centuries ago. It is, therefore, necessary to consider the social context in which protagonists of toleration worked in order to understand the significance of their achievements. 3.3 Whilst numerous examples of religious intolerance could be found in each of the periods mentioned below, this chapter concentrates on examples of tolerance and influential individuals and events which contributed in a positive manner to the development of religious freedoms. 1 W K Jordan, The Development of Religious Toleration in England, Vol I, (London, George Allen & Unwin, 1932), p.