EXTENSIONS of REMARKS June 28, 1973 by Mr
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Risk Assessment of Virus Infections in the Oder Estuary (Southern Baltic) on the Basis of Spatial Transport and Virus Decay Simulations
International Journal Int. J. Hyg. Environ. Health 203, 317-325 (2001) © Urban & Fischer Verlag of Hygiene and http://www.urbanfischer.de/journals/intjhyg Environmental Health Risk assessment of virus infections in the Oder estuary (southern Baltic) on the basis of spatial transport and virus decay simulations Gerald Schernewski1, Wolf-Dieter Jülich2 1 Baltic Sea Research Institute Warnemünde, Rostock-Warnemünde, Germany 2 Institute of Pharmacy, University of Greifswald, Germany Received September 13, 2000 · Accepted January 09, 2001 Abstract The large Oder (Szczecin) Lagoon (687 km2) at the German-Polish border, close to the Baltic Sea, suffers from severe eutrophication and water quality problems due to high discharge of water, nu- trients and pollutants by the river Oder. Sewage treatment around the lagoon has been very much improved during the last years, but large amounts of sewage still enter the Oder river. Human path- ogenic viruses generally can be expected in all surface waters that are affected by municipal sewage. There is an increasing awareness that predisposed persons can be infected by a few infective units or even a single active virus. Another new aspect is, that at least polioviruses attached to suspend- ed particles can be infective for weeks and therefore be transported over long distances. Therefore, the highest risk of virus inputs arise from the large amounts of untreated sewage of the city of Szcze- cin (Poland), which are released into the river Oder and transported to the lagoon and the Baltic Sea. Summer tourism is the most important economical factor in this coastal region and further growth is expected. -
The Dean and the Deanery
7 DIOCESE OF EAST ANGLIA Diocesan policy on THE DEANERY AND THE ROLE OF THE DEAN THE DEANERY How is the universal Catholic Church structured? The whole people of God is a communion of dioceses, each entrusted to the pastoral leadership and care of a bishop. The diocese is then ‘divided into distinct parts or parishes’ (Code of Canon Law, 374.1). Each parish is by nature an integral part of the diocese. What then is a deanery? ‘To foster pastoral care by means of common action, several neighbouring parishes can be joined together in special groupings, such as deaneries’ (Code of Canon Law, 374.2). Each deanery is led by a Dean appointed by the bishop to act in his name. In a scattered diocese such as ours, with many small parishes, working together in deaneries can be very fruitful, not only for the mutual support and care of the clergy, but also for pastoral and spiritual collaboration at local level. In each deanery, there are to be regular meetings of the clergy, priests and deacons, diocesan and religious, of that grouping of parishes. All are expected to attend such meetings and participate as fully as possible in deanery life and work. In each deanery, there are to be regular meetings of lay representatives of each parish with all the clergy of the deanery, so as to facilitate active participation by lay people in local pastoral action and decision-making. The following norms for the role of the Dean came into effect from 21 November 2003. THE ROLE OF THE DEAN 1. -
Preamble. His Excellency. Most Reverend Dom. Carlos Duarte
Preamble. His Excellency. Most Reverend Dom. Carlos Duarte Costa was consecrated as the Roman Catholic Diocesan Bishop of Botucatu in Brazil on December !" #$%&" until certain views he expressed about the treatment of the Brazil’s poor, by both the civil (overnment and the Roman Catholic Church in Brazil caused his removal from the Diocese of Botucatu. His Excellency was subsequently named as punishment as *itular bishop of Maurensi by the late Pope Pius +, of the Roman Catholic Church in #$-.. His Excellency, Most Reverend /ord Carlos Duarte Costa had been a strong advocate in the #$-0s for the reform of the Roman Catholic Church" he challenged many of the 1ey issues such as • Divorce" • challenged mandatory celibacy for the clergy, and publicly stated his contempt re(arding. 2*his is not a theological point" but a disciplinary one 3 Even at this moment in time in an interview with 4ermany's Die 6eit magazine the current Bishop of Rome" Pope Francis is considering allowing married priests as was in the old time including lets not forget married bishops and we could quote many Bishops" Cardinals and Popes over the centurys prior to 8atican ,, who was married. • abuses of papal power, including the concept of Papal ,nfallibility, which the bishop considered a mis(uided and false dogma. His Excellency President 4et9lio Dornelles 8argas as1ed the Holy :ee of Rome for the removal of His Excellency Most Reverend Dom. Carlos Duarte Costa from the Diocese of Botucatu. *he 8atican could not do this directly. 1 | P a g e *herefore the Apostolic Nuncio to Brazil entered into an agreement with the :ecretary of the Diocese of Botucatu to obtain the resi(nation of His Excellency, Most Reverend /ord. -
Exarch Josif I (1840-1915) (Real Name Lazar Yovchev) Is a Distinguished Bulgarian Orthodox Cleric
Exarch Josif I (1840-1915) (real name Lazar Yovchev) is a distinguished Bulgarian Orthodox cleric. He was Bishop of Vidin, Metropolitan of the Lovech Diocese and Bulgarian Exarch – Head of the Bulgarian Orthodox Church. Lazar Yovchev was born on the 5 of May 1840 in the enlightened town of Kalopher at the foot of the Balkan mountain. Studious and curious student during the primary school, he later became a teaching assistant of Botio Petkov, well known teacher in Kalopher and abroad. Supported by affuent Kalopher citizens living in Tzarigrad (Istanbul) he continued his studies in the Grand People’s School in Fener (in Turkish - Fener Rum Erkek Lisesi) and later in the French College (Tzarigrad). With the fnancial help of the Kalopher community he enrolled in 1864 in the prestigious Literary Faculty of the Sorbonne University (Paris). After three years study there he transferred to the Law School of the same university, which he graduated with a Bachelor degree and license to practice law. After six years in France, Lazar Yovchev returns to Tzarigrad and works at the Central Court of Commerce. In the same time he is active in political journalism and translation. He became a Board Member of the Macedonian Bulgarian Union (Makedonska Bylgarska Drujina). He was also invited to become a Secretary of the Joined Exarchate Council (Smesen Exarchiiski Syvet). Thanks to respect and popularity and without a formal ecclesiastical education, in 1872 the newly ordained monk becomes Coadjutor of the Exarch (equal to a Bishop reverence) under the monk name Yossif. In the next 3-4 years Bishop Yossif actively participates in the organization of the newly independent Bulgarian Church, travels the Bulgarian lands, meets representatives of the Great Powers, owing to his excellence in French, but mostly because of his ability to negotiate and persuade. -
Archdiocese of Indianapolis Deanery and Parish Maps Deaneries 1
Archdiocese of Indianapolis The Church in Central and Southern Indiana Archdiocese of Indianapolis Deanery and Parish Maps Deaneries 1. Indianapolis North Deanery Dean: Very Rev. Guy Roberts, VF 4217 Central Ave., Indianapolis, IN 46205........................................ 317-283-5508 009 Immaculate Heart of Mary, 030 St. Luke the Evangelist, Indianapolis Indianapolis 012 Christ the King, Indianapolis 033 St. Matthew the Apostle, 014 St. Andrew the Apostle, Indianapolis Indianapolis 038 St. Pius X, Indianapolis 025 St. Joan of Arc, Indianapolis 041 St. Simon the Apostle, Indianapolis 029 St. Lawrence, Indianapolis 043 St. Thomas Aquinas, Indianapolis 2. Indianapolis East Deanery Dean: Rev. Msgr. Paul D. Koetter, VF 7243 E. 10th St., Indianapolis, IN 46219 ..........................................317-353-9404 001 SS. Peter and Paul Cathedral, 032 St. Mary, Indianapolis Indianapolis 037 St. Philip Neri, Indianapolis 004 Holy Cross, Church of the, 039 St. Rita, Indianapolis Indianapolis 042 St. Therese of the Infant Jesus 007 Holy Spirit, Indianapolis (Little Flower), Indianapolis 011 Our Lady of Lourdes, 072 St. Thomas the Apostle, Indianapolis Fortville 018 St. Bernadette, Indianapolis 079 St. Michael, Greenfield 3. Indianapolis South Deanery Dean: Very Rev. James R. Wilmoth, VF 3600 S. Pennsylvania St., Indianapolis, IN 46227 ............................ 317-784-1763 005 Holy Name of Jesus, Church 022 SS. Francis and Clare of Assisi, of the Most, Beech Grove Greenwood 006 Holy Rosary, Our Lady of the 026 St. John the Evangelist, Most, Indianapolis Indianapolis 010 Nativity of Our Lord Jesus 028 St. Jude, Indianapolis Christ, Indianapolis 031 St. Mark the Evangelist, 013 Sacred Heart of Jesus, Indianapolis Indianapolis 036 St. Patrick, Indianapolis 015 St. Ann, Indianapolis 040 St. -
Xerox University Microfilms
INFORMATION TO USERS This material was produced from a microfilm copy o f the original document. While the most advai peed technological meant to photograph and reproduce this document have been useJ the quality is heavily dependent upon the quality of the original submitted. The followini explanation o f techniques is provided to help you understand markings or pattei“ims which may appear on this reproduction. 1. The sign or “ target" for pages apparently lacking from die document phoiographed is “Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This| may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. Wheji an image on the film is obliterated with a large round black mark, it is ar indication that the photographer suspected that the copy may have mo1vad during exposure and thus cause a blurred image. You will find a good image of the page in the adjacent frame. 3. Wheh a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in 'sectioning" the material. It is customary to begin photoing at the upper left hand corner of a large sheet and to continue photoing from left to righj in equal sections with a small overlap. If necessary, sectioning is continued again - beginning below the first row and continuing on until com alete. 4. The majority of users indicate that the textual content is of greatest value, ho we ver, a somewhat higher quality reproduction could be made from "ph btographs" if essential to the understanding of the dissertation. -
Great Cloud of Witnesses.Indd
A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe. -
HOLY DOORS Holy Door Is to Make the Journey Istock That Every Christian Is Called to Make, to Go from Darkness to N My Last Bishop’S Message, We Talked Light
BISHOP’S MESSAGE On Dec. 8, this Holy Door at Saint Peter’s Basilica in Rome was opened for pilgrims to walk through. (churches of special significance) and each has its own Holy Door. These doors are normally walled up from the inside and could not be opened every day. During jubilee years, the walls are broken down and the doors are opened so pilgrims can walk through and gain the plenary indulgence connected with the jubilee year. The symbolism of the Holy Door becomes apparent when one considers what happens at the door of a church: it is where we pass from this world into the holy presence of God. Here, the priest or deacon welcomes the parents of the baby brought to be baptized into the Church; here, too, he greets the bride and groom at the beginning of their wedding liturgy; and finally, the church door is where the priest meets the casket of the deceased at the beginning of his or her funeral. In the words of our Holy Father Francis, “There is only one way that opens wide the entrance into the life of communion with God: this is Jesus, the one and absolute way to salvation. To Him alone can the words of the Psalmist be applied in full truth: ‘This is the door of the Lord where the just may enter.’” (Psalm 118:20) The church door is, literally and figuratively, the way to Christ. The Holy Door takes this symbolism one step further. To pass through a HOLY DOORS Holy Door is to make the journey iStock that every Christian is called to make, to go from darkness to n my last Bishop’s Message, we talked light. -
Lighting of the Advent Candles
Our Lady of Lourdes, Mineral Wells, TX Thirty-third Sunday in Ordinary Time MASS SCHEDULE & MASS INTENTIONS FROM THE PASTOR’S DESK Nov. 12 - Nov. 18 Jesus foretold many signs that would shake peoples and nations. The signs which God uses are Saturday - Nov. 12 meant to point us to a higher spiritual truth and reality of his kingdom which does not perish or fade 4:30 P.M. - St. Francis, Graford Joan Kohlhass † away, but endures for all eternity. God works through many events and signs to purify and renew us 6:30 P.M. - Chapel ............................... Mark Renner † in hope and to help us set our hearts more firmly on him and him alone. How would you respond if Sunday - Nov. 13 someone prophesied that your home, land, or place of worship would be destroyed? 9:00 A.M. - English .......................... Kevin Rasberry † 11:30 A.M. - Spanish ........................ Mary Sanchez † Wednesday Nov. 16 LIGHTING OF THE JUBILEE YEAR OF MERCY: 7:00 A.M. - Chapel ...................... Juana S. Villarreal † South West Deanery will conclude the Jubilee Year Thursday - Nov. 17 ADVENT CANDLES: of Mercy celebrations on Thursday November 17. 6:30 P.M. - Deanery Jubilee Year of Mercy Chapel We will have confessions from 5:00 p.m. to 6:00 (Mass by the Most Rev. Bishop Michael Olson First Sunday ...................................... Youth p.m. Holy Eucharist will be celebrated by Most Rev. for SW Deanery) Second Sunday ........... PreK-6th Grade CCD Bishop Michael Olson at 6:30 p.m. We will have Friday - Nov. 18 Third Sunday ................... Jr.& Sr. High CCD people come from other parishes that belong to our 7:00 A.M. -
The Communists and the Bulgarian . Orthodox
. The Communists and the Bulgarian .Orthodox Church, 1944-48: The Rise and Fall of Exarch Stefan SPAS T.RAIKIN For a long time before the communist takeover in Bulgaria on 9 Sep tember 1944, the Bulgarian Orthodox Church and the Communist Party had been in a state of open hostility. The Bulgarian communists held firmly to the Marxist view that religion is the opium ofthe people. They carried on agitation at every level to discredit religion and the Church-. Intellectuals were told that to hold any religious beliefs is to regress to superstition. For the peasants and working classes, the priest was reduced to an object of ridicule for his laziness and immorality, illustrated with many degrading stories. This campaign, waged largely by young men who had. received some education in provincial towns, was conducted primarily in village taverns and on street corners where peasant youth congregated in the absence of any other social outlets, and was highly successful. To this challenge the Church could not find an adequate response. The mutually exclusive philosophical positions of Church and communism deprived both Church and Party of any point of contact. They remained total strangers, completely opposed to each other. The Communist Party never tried to infiltrate the Church or to create its own following there. Unlike the Orthodox Church in Yugoslavia, where numerous priests found themselves in the partisan groups of Marshal Tito, the Bulgarian Church was conspicuously absent from the "Fatherland Front" organised by the communists as a front to take over the country in 1944. The Church was part of the political and social order in the country, and was dependent upon this order for its survival. -
Organizational Structures of the Catholic Church GOVERNING LAWS
Organizational Structures of the Catholic Church GOVERNING LAWS . Canon Law . Episcopal Directives . Diocesan Statutes and Norms •Diocesan statutes actually carry more legal weight than policy directives from . the Episcopal Conference . Parochial Norms and Rules CANON LAW . Applies to the worldwide Catholic church . Promulgated by the Holy See . Most recent major revision: 1983 . Large body of supporting information EPISCOPAL CONFERENCE NORMS . Norms are promulgated by Episcopal Conference and apply only in the Episcopal Conference area (the U.S.) . The Holy See reviews the norms to assure that they are not in conflict with Catholic doctrine and universal legislation . These norms may be a clarification or refinement of Canon law, but may not supercede Canon law . Diocesan Bishops have to follow norms only if they are considered “binding decrees” • Norms become binding when two-thirds of the Episcopal Conference vote for them and the norms are reviewed positively by the Holy See . Each Diocesan Bishop implements the norms in his own diocese; however, there is DIOCESAN STATUTES AND NORMS . Apply within the Diocese only . Promulgated and modified by the Bishop . Typically a further specification of Canon Law . May be different from one diocese to another PAROCHIAL NORMS AND RULES . Apply in the Parish . Issued by the Pastor . Pastoral Parish Council may be consulted, but approval is not required Note: On the parish level there is no ecclesiastical legislative authority (a Pastor cannot make church law) EXAMPLE: CANON LAW 522 . Canon Law 522 states that to promote stability, Pastors are to be appointed for an indefinite period of time unless the Episcopal Council decrees that the Bishop may appoint a pastor for a specified time . -
1 Co? Was? German-Polish Linguistic Attitudes in Frankfurt (Oder)
Co? Was ? German-Polish Linguistic Attitudes in Frankfurt (Oder) Megan Clark Senior Linguistics Thesis Bryn Mawr College 2010 In this study I analyze the linguistic attitudes held by Polish and German speakers in the border towns of Frankfurt an der Oder, Germany and Słubice, Poland, held together by a cross-border university. I consider the historical background in the relationship between the two communities, including but not limited to the effect of Germany and Poland’s separate entrances into the European Union and Schengen zone, which have divided the two countries until recently, as well as the adoption of the Euro in both Germany and, later, Poland. With consideration of this history, I explore the concept of linguistic attitudes in other border communities to mark parallels and differences in the attitudes of speakers on each side of the border, most notably different because of the presence of the university on both sides of the dividing river. I supplement this research with a study conducted on speakers themselves within each side of the community to explore the underlying thoughts and ideas behind attitudes toward speakers of the other language, investigating why so many Polish speakers are fluent in German, while only a few German students endeavor to learn Polish. The research we have conducted here explores a very important aspect of language attitudes as a proxy for European geo-political relations as exemplified in the role of Poland as an outlier in the European Union due to its late joining and reluctant acceptance of the Euro. Though student relations on the border are strong, the heart of Słubice remains untouched by German residents, despite full osmosis of Polish citizens into the heart of Frankfurt.