SALTIRE an X Or Chi-Shaped Cross. Saltire Is the Tech Nical Name for The
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Sign of the Son of Man.”
Numismatic Evidence of the Jewish Origins of the Cross T. B. Cartwright December 5, 2014 Introduction Anticipation for the Jewish Messiah’s first prophesied arrival was great and widespread. Both Jewish and Samaritan populations throughout the known world were watching because of the timeframe given in Daniel 9. These verses, simply stated, proclaim that the Messiah’s ministry would begin about 483 years from the decree to rebuild Jerusalem in 445BC. So, beginning about 150 BC, temple scribes began placing the Hebrew tav in the margins of scrolls to indicate those verses related to the “Messiah” or to the “Last Days.” The meaning of the letter tav is “sign,” “symbol,” “promise,” or “covenant.” Shortly after 150 BC, the tav (both + and X forms) began showing up on coins throughout the Diaspora -- ending with a flurry of the use of the symbol at the time of the Messiah’s birth. The Samaritans, in an effort to remain independent of the Jewish community, utilized a different symbol for the anticipation of their Messiah or Tahib. Their choice was the tau-rho monogram, , which pictorially showed a suffering Tahib on a cross. Since the Northern Kingdom was dispersed in 725 BC, there was no central government authority to direct the use of the symbol. So, they depended on the Diaspora and nations where they were located to place the symbol on coins. The use of this symbol began in Armenia in 76 BC and continued through Yeshua’s ministry and on into the early Christian scriptures as a nomina sacra. As a result, the symbols ( +, X and ) were the “original” signs of the Messiah prophesied throughout scriptures. -
Comprehensive Mutagenesis of the Fims Promoter Regulatory Switch Reveals Novel Regulation of Type 1 Pili in Uropathogenic Escherichia Coli
Comprehensive mutagenesis of the fimS promoter regulatory switch reveals novel regulation of type 1 pili in uropathogenic Escherichia coli Huibin Zhanga, Teodorus T. Susantob, Yue Wanb, and Swaine L. Chena,c,1 aInfectious Diseases Group, Genome Institute of Singapore, Singapore 138672; bStem Cell and Development, Genome Institute of Singapore, Singapore 138672; and cDepartment of Medicine, Yong Loo Lin School of Medicine, National University of Singapore, Singapore 119074 Edited by Roy Curtiss III, University of Florida, Gainesville, FL, and approved March 7, 2016 (received for review December 6, 2015) Type 1 pili (T1P) are major virulence factors for uropathogenic (11). These regulators act through a variety of mechanisms, such Escherichia coli (UPEC), which cause both acute and recurrent uri- as DNA structure and supercoiling (20–22), transcription ter- nary tract infections. T1P expression therefore is of direct relevance mination and RNA stability (23, 24), or dual effects on both for disease. T1P are phase variable (both piliated and nonpiliated phase variation and fimA transcription [such as through cAMP bacteria exist in a clonal population) and are controlled by an in- receptor protein (CRP), integration host factor (IHF), or growth vertible DNA switch (fimS), which contains the promoter for the fim phase] (18, 20, 25). operon encoding T1P. Inversion of fimS is stochastic but may be In vitro, the recombinases bind to sites flanking and over- biased by environmental conditions and other signals that ulti- lapping fimS inverted repeats (IRs) (26). On plasmid substrates, mately converge at fimS itself. Previous studies of fimS sequences FimB mediates switching in both directions, whereas FimE important for T1P phase variation have focused on laboratory-adapted performs only ON-to-OFF switching (27). -
Th E Bells of St. M Ar
GOD IS GOD IS FEBRUARY 2017 Dear Saint Mary's family, We are off to a good start for 2017. As I write this letter we are just three full weeks in to the new year and already so much is happening. We have held our first Annual Meeting together, and the response has been very posi- tive. At that meeting we were able to make amendments to the church’s By-Laws that will allow us to go forward with a smaller eight person Vestry, all of whom were elected unanimously by the members present at the meeting. At our February Vestry meeting we will vote for a Junior Warden, Treasurer, and Secretary. With that accomplished we will begin the process of looking at all of the different aspects of the way we at Saint Mary’s currently do things. The end goal of that process is to identify and eliminate any barriers to growth that might not have been considered, and to find ways to improve upon many of the things we are already doing well. To that end, please begin to pray to see if God may be calling you to participate in any of the ministries that currently exist at Saint Mary’s. This is going to be a fun and exciting time for us to bond and grow together as we seek to strengthen the teams and look at the ways they function. Ushers and Greeters, the Flower and Altar Guilds, Eucharistic Ministers and Visi- tors… Perhaps you have a special talent or hobby that could be used to the Glory of God and you have never considered how. -
Semi-Annual Report for the Time Period
Final Report Period covered by Report: 05/01/2018 - 4/30/2019 Sea Scallop Research NOAA Grant Number: NA18NMF4540018 Award Date: 5/1/2018 End Date: 4/30/2019 Project Title: High resolution drop camera survey examining sea star dynamics in extremely dense scallop beds of the Nantucket Lightship Closed Area Principal Investigators: Kevin D. E. Stokesbury, Ph.D., N.David Bethoney, Ph.D., Craig A. Lego, M.S. candidate Address: School for Marine Science and Technology, University of Massachusetts Dartmouth, 836 S. Rodney French Blvd. New Bedford, MA 02744 Phone: (508) 910-6373 Fax: (508) 910-6374 Email: [email protected] Amount: We were allocated 38,288 lbs. ($421,171) for research and compensation. Project Summary: The goal of this project was to investigate sea scallop and sea star predator- prey interactions and produce a 2018 biomass estimate of scallops to aid in management of the area. We surveyed the Nantucket Lightship Closed Area (NLCA) with a centric systematic design resulting in 509 stations sampled in 2018. We produced spatial specific estimates and associated error of scallop size as well as maps of exploitable and juvenile scallop distributions at the time of the survey. This information was supplied to the New England Fisheries Management Council and the National Marine Fisheries Service and included in the annual scallop allocation setting process. To investigate predator-prey interactions station and quadrat level data from 2010-2018 were utilized. Scallop and sea star density, ratio, and size trends at the spatial scale of the NLCA indicate an extremely high scallop recruitment event in this area linked to decreases in sea star densities. -
Chrismon Tree Ornaments
Chrismon Tree Ornaments 1106 North Main Street Garden City, KS 67846 Chrismon Ornaments were originated and first made for use on the Christmas tree of Ascension Lutheran Church in Danville, Virginia, in 1957 by Mrs. Frances Kipps Spencer, a church member. The designs were monograms of and symbols for our Lord Jesus Christ. Because these designs have been used by his followers since biblical times, they are the heritage of all Christians and serve to remind each of us regardless of denomination of the One we follow. All Chrismon Ornaments are made in a combination of white and gold to symbolize the purity and majesty of the Son of God and the Son of Man. Please use this Chrismon booklet to teach others about our Lord Jesus Christ. Return the booklet to its original place so others can use as a form of discipleship as well. Thanks and enjoy! Alpha & Omega Bell Alpha and Omega are the first and last Bells have been used for centuries to call letters in the Greek alphabet. Used people to worship. They were mentioned together, they symbolize that Christians as early as in the 6th century. Before clocks believe Jesus is the beginning and the end a church bell was rung to tell people it was of all things. time to attend a wedding, funeral or other services. High church towers were built just so that the bells could be heard as far as possible. May the bells we hear remind us of God’s gift to us, the birth of Jesus. Anchor Cross Bottony Cross The Anchor Cross was used by early The cross always reminds us of Jesus’ Christians as a symbol of their faith when great gift to us through his death and they had to avoid recognition as Christians resurrection. -
FRATERNITY INSIGNIA the Postulant Pin Signifies to The
FRATERNITY INSIGNIA The Postulant pin signifies to the campus that a man has affiliated himself with Alpha Chi Rho. The symbol which appears on the pin is called the Labarum. It is a symbol that is made up of the Greek letters Chi and Rho. The Postulant pin is to be worn over your heart. A good way to remember the proper placement of the pin is to count three buttons down from the collar (of a dress shirt, for example) and three finger widths to the left of the button. Never wear your Postulant pin on the lapel of a jacket; keep it close to the heart. The same rules apply to the Brother's badge that a man receives upon initiation into Alpha Chi Rho. The Roman Emperor, Constantine, like most Romans, did not believe in Christianity. However, historians say that Constantine saw a Labarum in the sky on the night before a battle. He had the symbol placed on banners and shields, then recorded a furious victory over his foe. Constantine then converted to Christianity and made the Labarum the symbol of the Imperial Roman Army. Alpha Chi Rho makes use of two forms of the Labarum. The ancient form of the Labarum is the chief public form of the Fraternity. In addition to the postulant pin, the Labarum appears predominately on the Fraternity ensign (flag). The other form of the Labarum, its modified configuration, is very significant to the Ritual of the Fraternity. Also, it is the form used on the Brother's badge. The badge is made up of a modified Labarum mounted on an oval. -
Religious Symbolism and Floral Motifs During the Time of the Knights of Malta: the Vestments of the Cotoner Grand Masters
Religious Symbolism and Floral Motifs during the time of the Knights of Malta: The Vestments of the Cotoner Grand Masters Cynthia de Giorgio uring their 268-year sojourn in Malta, the various Grand Masters of the Order of St John donated a wealth of sacred vestments to St John’s, their Conventual DChurch. Two of the more spectacular sets of vestments are those donated by the Cotoner Grand Masters in the 1660s. They are particularly striking due to their extensive use of symbolism, an important artistic tool used during the Baroque period to educate, elevate and enthral. During the reign of Grand Master La Cassiere (1572-1582) the General Chapter of the Order established that each Grand Master had to donate from his personal wealth a gioia to the newly consecrated church of St John within five years of his election.1 As a result, the church of St John holds a precious and unique collection of works of art including sacred vestments most of which were gifts from the various Grand Masters. The inventories of the Order record thirteen gifts of sacred vestments to the Conventual Church, twelve by the various Grand Masters and one by Pope Alexander VII, Fabio Chigi, who was formerly Inquisitor of Malta between 1634 and 1639. Grand Master Nicolas Cotoner, who reigned from 1663 to 1680, donated two Fig. 1 Chasuble and tunicle, from the collection of vestments, a gift of Grand Master Nicolas Cotoner. 255 sets of liturgical vestments.2 One set was in memory of his brother Rafael, who had preceded him as Grand Master, and who had reigned for only three years, dying before he had the chance to donate his gift, and another set which was his personal gift to the church. -
14. Tree of Life
What is a mosaic? Masolino da Panicale Who? It is a picture or pattern produced 1. Who painted the Tree of Life? by arranging together small pieces of stone, tile, glass, etc. 2. What is the purpose of the painting? The central image is one of (What key ideas does it convey?) Christ on the cross, but an 3. Where is the painting displayed? Alpha & What is an apse? What? interesting feature of this Omega 4. What is an apse? piece of art is that there are Chi-Rho An area with curved walls and a 5. What is a mosaic? many other symbolic images domed roof at the end of a church. surrounding the main frame. The Apostles The Apostles Areas to Discuss 1. Create a detailed mind-map (try to make this 1. The Alpha & Omega visual) When? Twelfth Century. 2. Chi-Rio Cross Doves 2. Create a multiple-choice quiz (aim for at least 3. The twelve apostles The 10 questions) 4. The lamb Twelve 3. Create a poster/leaflet Apostles 5. The doves Tree of life The Lamb (Jesus) 6. The four evangelists 7. The cross San Clemente church 8. The tree of life Where? in Rome 9. The Vine c) Explain the rich Christian symbolism that you will find in the Tree Of Life Apse The Twelve Apostles mosaic. [8] To depict the following: The Lamb 1. God is the first and the last. • There is reference made to the twelve Apostles who were specially chosen by 2. The battle against evil is won by the Cross of Christ. -
Only Hope Prison Ministries
Chaplains Training Academy A two year course designed to make you biblically proficient in correctional gospel ministry. Graduates receive a Credential validating and sanctioning them as fit for biblical correctional chaplaincy. An application form can be downloaded from our web site under “Training” Only Hope Upcoming Chaplains Training Academy Sessions Prison Ministries At Faith Baptist Church, in Orlando, FL - Oct. 12-16, 2015 (Emphasis on Spiritual Leadership) At Calvary Chapel, in Pomona, CA, - Nov. 9-14, 2015 (Emphasis on Inmate Issues) New Covenant Bible Church, in St. Charles, IL - March, 2016 (Emphasis on Evangelizing Inmates) Presents At The Master’s College, in Santa Clarita, CA - June, 2016 (Emphasis on Biblical Counseling) Upcoming One-Day Seminars “Addressing Serious At Wayside Cross Min., in Aurora, IL - March, 2016 Inmate Issues” CHAPLAIN’S CORNER MESSAGES Rev. Rich Hines produces a monthly message for Chaplains and volunteers in jail and prison ministry and follow-up discipleship A One-Day Seminar of ex-offenders called “The Chaplain’s Corner.” for So far, we have over 170 of these messages archived on our web Correctional Chaplains site under “Training.” You can also access all the titles and subjects biblically dealt with to see what might fit your current and and future needs. Correctional Ministry Volunteers A sampling of some of the things addressed in these messages: - Christmas, Easter and Thanksgiving messages 9 AM to 3:30 PM - Repentance is a Vital Part of Jesus’s Gospel October 3, 2015 - Teaching Inmates to -
How the Scallop Shell Became the Emblem of the Methodist Church
How the Scallop Shell became the Emblem of the Methodist Church In 1778 the portrait painter William Hamilton RA There is evidence that Charles Wesley turned down an painted the portrait of John Wesley which now offer to inherit the Coat of Arms and a fortune belonging hangs in the National Portrait Gallery in London. to Garrett Wesley, this going eventually to the Duke of Wellington. Later that same year, an engraving of this portrait was published by James Fittler. Beneath the portrait, We should remember it is through Wesley's Coat of Arms Fittler added his own conception of the Coat of Arms that we are linked to the spirit of all those who joined in of the Wesley family – a shield with an outlined the “Crusade for Christ”. cross, containing three scallop shells in each quarter and a wyvern as the crest, with the words, “God is ___________________________________ love” as the motto underneath. It is not known whether he prepared this drawing with Wesley's permission, but the motto added an 1. The scallop shell comes from Wesley's authentic touch, for Wesley did use the words, “God Coat of Arms. is love” on one of his seals. ___________________________________ It seems that there are as many as 15 different Coat Designed by Ben Matthee for the of Arms used by various branches of the Wesley 2. The cross is central, reminding us of Methodist Centenary celebrated family, but the one under John Wesley's portrait has Christ’s one perfect and sufcient sacrice become a fairly well-known Methodist motif, even throughout South Africa in 1982, though it cannot strictly live up to its title of being the emblem has become very much for the world’s sins. -
Symbol of Conquest, Alliance, and Hegemony
SYMBOL OF CONQUEST, ALLIANCE, AND HEGEMONY: THE IMAGE OF THE CROSS IN COLONIAL MEXICO by ZACHARY WINGERD Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY THE UNIVERSITY OF TEXAS AT ARLINGTON August 2008 Copyright © by Zachary Wingerd 2008 All Rights Reserved ACKNOWLEDGEMENTS I offer thanks to Dr. Dennis Reinhartz, Dr. Kenneth Philp, Dr. Richard Francaviglia, and Dr. Joseph Bastien who agreed to sit on my dissertation committee and guide my research and writing. Special thanks are given to Dr. Douglas Richmond who encouraged my topic from the very beginning and as the committee chair actively supported my endeavor. May 1, 2008 iii DEDICATED TO MY LOVING WIFE AND SONS Lindsey, Josh, and Jamie iv ABSTRACT SYMBOL OF CONQUEST, ALLIANCE, AND HEGEMONY: THE IMAGE OF THE CROSS IN COLONIAL MEXICO Zachary Wingerd, PhD. The University of Texas at Arlington, 2008 Supervising Professor: Douglas Richmond The universality of the cross image within the transatlantic confrontation meant not only a hegemony of culture, but of symbolism. The symbol of the cross existed in both European and American societies hundreds of years before Columbus. In both cultures, the cross was integral in religious ceremony, priestly decoration, and cosmic maps. As a symbol of life and death, of human and divine suffering, of religious and political acquiescence, no other image in transatlantic history has held such a perennial, powerful message as the cross. For colonial Mexico, which felt the brunt of Spanish initiative, the symbol of the cross penetrated the autochthonous culture out of which the independent nation and indigenous church were born. -
Constantine the Great and Christian Imperial Theocracy Charles Matson Odahl Boise State University
Boise State University ScholarWorks History Faculty Publications and Presentations Department of History 1-1-2007 Constantine the Great and Christian Imperial Theocracy Charles Matson Odahl Boise State University Publication Information Odahl, Charles Matson. (2007). "Constantine the Great and Christian Imperial Theocracy". Connections: European Studies Annual Review, 3, 89-113. This document was originally published in Connections: European Studies Annual Review by Rocky Mountain European Scholars Consortium. Copyright restrictions may apply. Coda: Recovering Constantine's European Legacy 111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 Constantine the Great and Christian Imperial Theocracy Charles Matson Odahl, Boise State University1 rom his Christian conversion under the influence of cept of imperial theocracy was conveyed in contemporary art Frevelatory experiences outside Rome in A.D. 312 until (Illustration I). his burial as the thirteenth Apostle at Constantinople in Although Constantine had been raised as a tolerant 337, Constantine the Great, pagan polytheist and had the first Christian emperor propagated several Olympian of the Roman world, initiated divinities, particularly Jupiter, the role of and set the model Hercules, Mars, and Sol, as for Christian imperial theoc di vine patrons during the early racy. Through his relationship years of his reign as emperor