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HomePosts tagged 'constantine'
The Act of Supremacy: Beyond Henry VIII's Divorce
March 9, 2022 March 9, 2022 MJH Anglicanism, Books, Christianity, Mediaeval Christianity, Roman Catholicism act of supremacy, charlemagne, constantine, edward iii, gregory vii, henry viii, investiture controversy, lanfranc of canterbury, st anselm, st thomas becket, william rufus
My latest YouTube video is now up. It's a discussion of the medieval trajectory leading up to Henry VIII's Act of Supremacy in 1534. Mostly it's about Constantine, Charlemagne, the Investiture Controversy (and thus Lanfranc, Anselm, William the Bastard, William Rufus, Thomas Becket, Leo IX, Gregory VII, King John, Innocent III), papal placements in prebends (and St Bernard and Robert Grosseteste), and King Edward III.
It's meant as a taster of some things you can pick up in my Davenant Hall course, "The Church in Medieval England." Enjoy!
The only book I referenced was John Guy, Thomas Becket.
However, consider also these modern books for a wider continental context:
Uta-Renate Blumenthal, The Investiture Controversy.
Rosamond McKitterick, Charlemagne. This includes a whole chapter about the concept of correctio.
This collection of medieval sources includes Edward III: Four Gothic Kings, ed. Elizabeth Hallam.
And this medieval text is wonderful: Eadmer, Life of St Anselm of Canterbury.
Jesus' politics or Constantine's? (Or Sir Lancelot's?)
November 9, 2021 November 8, 2021 MJH Books, Christianity, Classic Christianity, Mediaeval Christianity, Patristics, The Bible chivalry, christendom, christians and politics, constantine, corin corley, lancelot of the lake, politics, st martin of tours
A friend queried on Facebook yesterday, "Whose politics look more like God's? Jesus' or Constantine's?" This is a friend I know well enough to know that he's not being actually anti-Constantine or anything like that, but, rather, trying to provoke us to think about Jesus.
Now, this friend tends to use the Revised Common Lectionary, yet when I was preparing for Sunday using the BCP/Sarum/pre-Vatican II Roman/pre-1980s Lutheran lectionary (remind me why we needed a different one to be "common"?), this was the Gospel for Trinity 23, Matthew 22:15-22:
Then the Pharisees went and plotted how to entangle him in his words. 16 And they sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone's opinion, for you are not swayed by appearances. 17 Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?" 18 But Jesus, aware of their malice, said, "Why put me to the test, you hypocrites? 19 Show me the coin for the tax." And they brought him a denarius. 20 And Jesus said to them, "Whose likeness and inscription is this?" 21 They said, "Caesar's." Then he said to them, "Therefore render to Caesar the things that are Caesar's, and to God the things that are God's." 22 When they heard it, they marveled. And they left him and went away. (ESV)
In other words, the most famous "political" passage in the Gospels.
I have to confess I'm not 100% sure what "Jesus' politics" look like. Perhaps this is the effect of evangelicalism — I see the ethical teaching as personal and have trouble applying, "Turn the other cheek," to this-worldly politics. Nonetheless, I'm not sure how Jesus-y Constantine's politics were after his conversion c. 312.
For example, Constantine used alleged "persecution" of Christians by his imperial colleague Licinius as a cause for war in 324. And then he used imperial power to make bishops abide by the Council of Nicaea (a council with which he himself didn't necessarily agree). He gave tax breaks to Christian clergy. In 335, he decided to go to war against the Persian Empire to protect the Christians there from persecution. He closed pagan temples (maybe). He also probably had his son and wife assassinated.
All in all, Constantine was a Roman Emperor. He did things that one would expect of a Roman emperor — self-aggrandizement, assassination, and war among them. But are his Rome-focussed politics the politics of God?
It's not as though the history of the church from Constantine to the wild free-for-all after the Reformation just accepted that a good, Christian king acts like an Old Testament king such as David or Josiah, or models himself after Constantine, or what-have-you. There is, actually, a tension in Christendom between the Gospel call to die for your friends and the temporal call to protect your borders.
Thinking on this, my mind naturally and immediately went to the teaching given to Lancelot by his foster-mother, the fairy known as the Lady of the Lake:
… understand this, that knighthood was not created and set up light-heartedly, nor because some men were originally more noble or of higher lineage than the others, for all people are descended from one father and one mother. But when envy and greed began to grow in the world, and force began to overcome justice, at that time all men were still equal in lineage and nobility. And when the weak could no longer withstand or hold out against the strong, they established protectors and defenders over themselves, to protect the weak and the peaceful and to maintain their rights, and to deter the strong from their wrongdoing and outrageous behaviour.
To provide this protection, they established those who were most worthy in the opinion of the common people. These were the big and the strong and the handsome and the nimble and the loyal and the valorous and the courageous, those who were full of the qualities of the heart and of the body. However, knighthood was not given to them frivolously, or for nothing, but with it a great burden was placed on their shoulders. And do you know what that was? Originally, when the order of knighthood began, a man who wished to be a knight, and who was accorded that privilege by right of election, was told he should be courteous without baseness, gracious without cruelty, compassionate towards the needy, generous and prepared to help those in need, and ready and prepared to confound robbers and killers; he should be a fair judge, without love or hate, without love to help wrong against right, without hate to hinder right in order to further wrong. A knight should not, for fear of death, do anything which can be seen as shameful: rather, he should be more afraid of shame than of suffering death.
The knight was established wholly to protect the Holy Church, for she should not avenge herself by arms, or give back evil for evil; and for that reason the knight was established to protect the Church, who turns the left cheek, when she is struck on the right.
Lancelot of the Lake, trans. Corin Corley. Oxford, 1989/2000, pp. 52-53.
The Lady of the Lake goes on to describe the knight's arms and armour, giving each its symbolic, spiritual meaning, just as writers such as John Cassian do for the monastic habit. Interestingly, in a later stage of the same cycle of romances, the liturgical vestments of priests are referred to as "the armour of Holy Church" (or something like that).
What this shows us as we ponder the question of worldly politics and the kingdom of heaven is that Christians who can hold worldly power are profoundly aware of the ways in which imperial policy or knightly behaviour, or life at Court, or any number of circumstances are at odds with turning the other cheek.
St Martin of Tours chose to leave the Roman army in the 360s. Many other disciples of Jesus chose to remain soldiers.
Circling back to making these sorts of questions point us to Jesus, then. Real world politics is a messy business, and living in a representative democracy means I have rights and responsibilities other than just paying taxes and following the law. I can elect people, vote in referenda, and write letters to the powers that be.
When I exercise these rights and responsibilities, am I turning to the wisdom of Jesus, reflected even in the Lady of the Lake, seeking to serve the poor and outcast, or am I turning the wisdom of this world? That, I suppose, is the Jesus-y question for today, even if any actual vote cast may vary from Christian to Christian.
Lancelot fighting the two dragons guarding the entrance to Morgan's Val Without Return in an illumination of a 15th-century French Lancelot-Grail manuscript. BnF, Manuscrits, français 118 [série français 117-120] fol. ?
Christianity in Late Antiquity
November 8, 2021 MJH Christianity, Classic Christianity, Patristics asceticism, christology, church fathers, constantine, Monasticism, seven ecumenical councils
I made another YouTube video, this time giving a crazy, big-picture run-through of Christianity in Late Antiquity in half an hour. Enjoy!
Did Constantine really change everything?
September 8, 2021 September 8, 2021 MJH Christianity, Classic Christianity, Patristics, The Bible canon of scripture, capitoline museum, christianity before constantine, constantine, davenant hall, davenant institute
Today's round in my ongoing promotion of my upcoming Davenant Hall course is a post I wrote for Davenant, looking specifically at the question of how the canon of Scripture came to be within the wider framework of, "Did Constantine really change everything?"
Because any reference to the Christian rulers of Rome requires Constantine's big, giant head
Watch "Christianity Before Constantine" on YouTube
August 31, 2021 MJH Canon Law, Classic Christianity, Liturgy, Patristics, The Bible christianity before constantine, constantine, davenant hall, davenant institute, youtube
My latest video is a plug for my upcoming course with Davenant Hall, Christianity before Constantine. Registration ends September 10! Register now!
History of Christianity video 2: Late Ancient Christianty, 300-600
June 22, 2020 June 22, 2020 MJH Books, Celtic Christianity, Christianity, Classic Christianity, Eastern Orthodoxy, Mediaeval Christianity, Monasticism, Monks, Oriental Orthodoxy, Patristics armenian orthodox church, christianisation, constantine, desert fathers and mothers, ethiopian orthodox, georgian orthodox church, john cassian, rule of st benedict, st antony the great, syriac christianity
Here's my second History of Christianity video, covering the years 300-600. I had hoped to create a handout this week. As yet, no such luck. Maybe later today if other things go well…
In this week's instalment of the history of Christianity, we look at the years 300-600. Sticking to our themes of spiritual disciplines and the expansion of Christianity, we look at three topics:
Christianisation of the Roman Empire
Monasticism from Egypt to St Benedict
Christianity outside the Roman Empire
If this were a university course, I would assign the following readings (all available online):
Eusebius, Life of Constantine, Bk 1, chh. 26-32
Athanasius, Life of St Antony
St Benedict's Rule for Monasteries, Prologue
Agathangelos, History, Book 3
Henry Chadwick, The Early Church, pp. 152-159, 174-183, and 192-212.
Further Ancient Sources
The Sayings of the Desert Fathers, translated by Benedicta Ward. Kalamazoo: Cistercian Publications, 1975.
John Cassian, The Conferences. The quotation is from Conference 10, ch. 7
Further Modern Sources
Alan Cameron, The Last Pagans of Rome. Oxford, 2011.
Henry Chadwick and G. R. Evans, Atlas of the Christian Church. Oxford, 1987.
J Philip Jenkins, The Lost History of Christianity. 2009. -Available if you have a Scribd subscription.
Re-rethinking polytheists and persecutions (a palinode)
October 25, 2014 MJH Books, Christianity, Classic Christianity, Classics, Patristics captive to the word of god, constantine, miroslav volf, persecution, pluralism, polytheism, religious conflict, richard burgess, roman religion, tolerance
Every once in a while, a blogger has an idea that he or she would like to be true. Some of these thoughts remain unexpressed because one knows that there is insufficient evidence to argue for the existence of Sasquatch or of dinosaurs alive in Africa.* Sometimes, a blogger can't help oneself and tries to push the evidence farther than it can go.
And, really, this is what we expect of blogs, right?
Well, I think bloggers should hold themselves to the same standards of truthfulness and accuracy that other writers do, whether journalists or academics. This doesn't mean always being as rigorous about hunting down proper citations or always waiting to be a proper expert, but it does mean a certain amount of care, thoughtfulness, and caution.
Because, whether you're blogging about video games or about race in American cinema or about Christian history or about Mormons — or whether you write professional in more formal fora on those subjects — what you are hopefully seeking to express is, in fact, the truth. Seeking to unpack it, whether from obscurity or obfuscation or empty rhetoric or confusion or whatever.
So, I recant, and I remove my most recent post about polytheistic intolerance, due to this comment from Richard Burgess:
Alas, not up to your usual standards. Syncretism generally avoided clashes between religions. Actions against some religions, like the Bacchanalians, were on social grounds, not religious. The Jews they generally tolerated, although every once in a while there were isolated bouts of exile or public violence against them. Actions against Christians arose, first, because they were a new religion, which was an oxymoron for everyone in the ancient world, and failed to participate in public cult (Rome insisted that everyone except the Jews participate in public cult to preserve the Pax deorum, which is really crossing the line from religion to politics and governance) and later it was for their intransigence, and their wealth, which have nothing to do with religion, per se. By the third quarter of the third century they had generally been accept into society. The Great Persecution was an anomalous rear-guard action to fight a war that had already been lost. Manichaeans everyone hated, but there weren't that many of them and the Romans really don't seem to have understood them, so for the most part they seem to have been the Roman version of 'Commies' that people were finding under every bed. I'm not sure how much really had to do with religion per se as it did with politics (the popes, like Leo, took up the hunt for Manichaeans after the emperors had given it up, and always seemed to find them when things got slow). Christians, on the other hand, in their zeal for uniformity, right from the beginning certainly precipitated and endured more internal and strictly religious conflict that any polytheistic groups, who never argued about the meaning of their god(s) or religious observances in the way Christians did.
It would be surprising to find any society suffered no religious conflict, but when you consider the enormous religious diversity of the Roman empire and the fact that we are talking about a period of, say, 500 or 600 years, the empire's official tolerance toward just about every religion and its general lack of religious conflict is indeed an amazing, though by no means perfect, model that the modern world would do well to imitate.
My response to the very substantive first paragraph
Sadly for my last post, all true. Part of me wonders if intermittent persecutions of Christians might not have continued after Diocletian, but we'll never know. I do know that intermittent persecutions of Christians and other minorities have been an occasional aspect of Indian/Hindu history, but — again — uncommon. And the Hindus, like the Romans, have not been 100% all for persecution for all time.
This fact, to turn back to the Romans, is a fact to be considered. When we hear, 'Persecution of Christians in the Roman Empire,' we imagine that from Nero to Diocletian, every Christian everywhere feared for his or her life and was completely barred from normal public life, hiding in catacombs amongst the corpses of martyrs.
But, in fact, persecution was an intermittent affair for the first three centuries of Christian life, and not all of it was state-sponsored — the martyrs of Lyon were victims of mob violence, if you read the text closely enough. And when persecution was state-sponsored, its enforcement was not uniform, anyway — like any government policy, especially in the ancient world. And what it involved also varied — not necessarily death.
All religious persecution in the Roman world had a social and political element to it, whether Bacchanalians in 186 BC, or the various times Jews were kicked out of Rome, or the different persecutions of Christians, or the universal distaste the Mediterranean authorities had for Manichaeism.
How does the Christian empire compare to the polytheists?
In this regard, Christian rulers have not compared favourably to Roman polytheists/syncretists/'pagans'. This is why Anabaptist groups and Quakers have distanced themselves from state churches — this is why state churches did their best to prove Anabaptists and Quakers right by persecuting them.
The problem, as I see it, is this: Most people in the ancient world imagined that the right rites meant political success. If they didn't actually believe it, they would at least act like it. When Constantine and his successors converted to Christianity (and, regardless of any 'failures' in belief and policy, I believe Constantine's conversion was genuine), it became important for the Empire to gradually adopt Christian rites because otherwise God would be angry, and then all hell would break loose. (Maybe literally, maybe not.) As a result of this, the tables were turned on the polytheists.
Christianity has demonstrated itself to not be quite as well organised as most of us would like. We have the proto-orthodox, represented by Irenaeus, reacting with alarm at 'Gnostic'-type groups who are seeking to separate themselves in some fashion as the true spiritual elite. But, worse than out-and-out heretics, that is, groups who use the name Christian but have very widely divergent visions of what that means from each other and what comes to be official orthodoxy, is schism. Novatianists are perfectly orthodox — Novatian's writings on the Trinity are recommended reading. Donatists are also a problem.
We are busy excommunicating each other and deposing bishops and things long before 312, see.
When you combine this tendency towards intra-ecclesiastical regulation of belief and cult with the idea that the government has to make sure the rites are right, it's a dangerous situation for those of divergent views.
This, at least, is my theory why Christians persecuted not just pagans and Jews but heretics and schismatics — thus regulating belief so much more closely than did the polytheists.
The second paragraph is also spot-on
Richard's second paragraph is one with which I have long been in agreement. I will re-quote the final clause:
The empire's official tolerance toward just about every religion and its general lack of religious conflict is indeed an amazing, though by no means perfect, model that the modern world would do well to imitate.
I think that love is the best way to bring people around to true conversion to orthodox Christianity, whether they are Mormons or 'pagans'. I am also thoroughly supernaturalist in worldview so that I think true conversion is a matter of God's activity in a person anyway. For these related reasons, I don't think the church should force conformity on people outside (I also think there is a wide range of things upon which we within needn't conform, either).
Freedom of belief is an act of love. It is also an act of protection by a government. I think the secular government should be neither religious nor secularist. It should favour Hindus, Christians, atheists, Buddhists, Muslims, et al., without prejudice — both individuals and organisations. I cannot remember the subtleties right now, but I urge all Christians to read Miroslav Volf's essay (I think the one about John?) that treats the subject in his book Captive to the Word of God. There you will see that, while not arguing for individual pluralism, there is a biblical case for pluralism in governance. (FYI: Don't actually try to argue with me on that subject, though, because I am undoubtedly woefully inadequate.)
Anyway, I was wrong. Mea culpa. We should all think on the tolerant attitude of Romans towards those who worship and think differently — an attitude that in personal relations certainly had room for debate, so don't worry about that!
*But, seriously, who doesn't want that to be true?
Concluding thoughts on messy Christian history after Constantine
December 11, 2013 December 11, 2013 MJH Art, Books, Christianity, Classic Christianity, Eastern Orthodoxy, Mediaeval Christianity, Monasticism, Monks, Patristics, Roman Catholicism baptism by the sword, charlemagne, christianisation, church and empire, church history, constantine, constantinianism, conversion of latvia, flemish altarpieces, notre dame
This is the final post in a series on the messy reality of church history after Constantine wherein I have tackled both those who decry 'Constantinianism' for 'polluting' a 'pure' church and those who believe the conversion of Constantine was the greatest thing ever to happen. The other posts are listed at the bottom of this one.
And what, after all this, do I think about church life after Constantine?
I think that relations between the Church/Christianity and the secular government have always, before Constantine and after, a mixture of pleasures and pains.
The Post-Constantinian Pleasures
Painted Cast of Prima Porta Augustus, Ashmolean Museum
Legal existence and imperial favour are not always bad things! Christians could now meet freely and evangelise freely. They could expand the houses-turned-churches. They could publically build more purpose-built houses of worship (meeting in houses isn't some sort of pristine vision for Christianity but a necessity for the persecuted).
Christians could now more easily pursue careers in the public service. Sure, this sometimes meant compromise. But it also sometimes meant finally giving Roman government a conscience when it came to things like disaster relief and aid for the poor (beyond Rome's pomerium).
Indeed, giving government something of a conscience is probably one of the greatest benefits of the cozy relationship Christians now had with Rome and, later, her successor states and other non-Roman Christian polities throughout history. Christians with access to persons of power, who sometimes were persons of power, and access to wealth could provide their nations with hospitals and houses for the poor and lepers.
Because the monastic movement in all Christian societies had some level of official sanction by the Early Middle Ages (if not earlier), monasteries/lavrae/hermitages/priories/anchorholds became alternative ways of living beyond the secular world of warrior masculinity and domestic feminity, of survival for the poor beyond subsistence farming, of, indeed, places for the otherwise voiceless to be heard — think of the monastic women such as St Hildegard von Bingen who had the ear of powerful men or male monastics of humble origin such as St Bonaventure. The monastic movement was also a legitimised counterculture for young men otherwise destined for earthly power and glory, such as St Francis of Assisi.
Another source of great fecundity in the relationship between the imperia and the church was artistic culture. I cannot stand in Notre-Dame de Paris or St-Denis or Milan's Duomo or Sant'Ambrogio in Milan or St Paul's in London or Glasgow Cathedral and say, 'What a shame the Church teamed up with the secular powers in the Middle Ages and Renaissance.' This legimation of Christianity in secular eyes has meant the preservation of our faith's art. I am, as I write, listening to St Hildegard's music; could this beauty have survived so intact if produced by a hounded, persecuted minority?
My research literally delves into the world of the mediaeval book. Canon law tomes are not, it is to be admitted, the most beautiful. But I wouldn't want to live in a world where the Kingdom of Northumbria did not foster monasticism to allow the Lindisfarne Gospels, or the Kingdom of the Picts likewise with Iona and the Book of Kells, or the Carolingians likewise and the over 7000 manuscripts that exist from their century and a half, two centuries, alone — most of them driven by the desire of the Carolingian monarchs to reform their society and church around the Christian Gospel.
A Flemish Gothic altarpiece (Musée nationale du Moyen-Age, Paris)
Think: Michelangelo. El Greco. Hieronymous Bosch. Da Vinci. Fra Angelico. Pre-Raphaelites. Raphael. Bernini. Or: Late mediaeval Flemish altarpieces. Stained glass. San Vitale's mosaics.
A lot of Christian writings would not have survived, if they'd even been written. What would we do without the City of God? Dante's Divine Comedy? What if Pseudo-Dionysius' works had all perished? Life without John Donne? Would someone like Gregory Palamas, so dense and hard to comprehend, have made the cut? Would Bernard of Clairvaux have gone into religious life with no monasteries for third sons? No Bede?
Without Constantine (or someone like him) — none of this culture.
That would be a lesser world, wouldn't it?
There have been pleasures and benefits for Christianity and the imperium, real, substantive benefits. We cannot deny this.
The Pains
Charlemagne, not that he had a beard in real life (Paris, Parvis de Notre-Dame)
But befriending the Emperor is kind of like befriending Two Face, isn't it? For example, I'm in favour of St Boniface's evangelising zeal. The early Carolingians supported his mission to bring Gospel and order to what is now Germany. But Charlemagne's version of mission involved the forced conversion of Saxons whose options were baptism or death.
In Notker's Life of Charlemagne we read of how Charlemagne induced Danish Vikings to get baptised by giving them gifts. One year, so many came they didn't have enough white baptismal robes, and one Viking complained that his robe was shabbier than the one he'd got the year before! He protested the Charlemagne was getting stingy.
What does baptism even mean to that Viking or to the Saxons bathing before the Frankish sword?
Charlemagne is not the only ruler to evangelise by the sword. Both King Olaf Tryggvason (d. 1000) and King St Olaf Haraldsson (d. 1030) used this method to evangelise Norway. And, if Njal's Saga has anything to say, the Olaf-sponsored missionary Thangbrand was not afraid of using violence to promote Christianity in Iceland.
It is said that in Latvia when the king converted he had everyone get baptised. They all went down to the river the next day to wash off their baptism.
The Christianisation of Europe, which brought with it a connection between the cultures of the North (from Iceland and Ireland to Estonia and Latvia to Russia) and the cultures of the classical Mediterranean, certainly tamed some aspects of life, although sometimes I wonder of some of the toning down of harsh aspects of law had more to do with Rome than with Jesus.
Mind you, sometimes Roman punishments and practices of law continued that Christians should have left behind, such as when Maximus the Confessor had his tongue cut out for espousing theology contrary to the imperial vision.
The Christianisation of Europe got a lot of people baptised. And many were sincere. But that was faith a mile wide and an inch deep. If these men were truly, deeply Christian, why did the Pope need to keep making up reasons to keep French nobility from killing each other? Why do Icelandic men keep the cycle of revenge, feud, honour killings, and the like after the conversion of the island in 1000? Why do people complain over and over and over again about the unholy, sinful behaviour of those on pilgrimage?
Finally, another problem arises when Europe starts meeting new people. The first priest in Canada is said to have uttered, 'First these savages must be civilized, then they will be ready to receive the Gospel.' An attitude that was hard to shake — for if everyone in Europe is a 'Christian', where does European end and Christian begin?
God never will never forsake us
In conclusion, however, I would like to state that God gigantic. He is bigger than Constantine, bigger than Quakers, bigger than Anglicanism, bigger than Charlemagne, bigger than bad missionaries, bigger than Gregory Palamas, bigger than the Great Schism, bigger than the Reformation, bigger than Icelandic sagas, bigger than everything good or bad the Church has done throughout history.
No matter how corrupt the institutions of the Church have become, and it has happened at different times and different places, God has remained faithful. And there have always been faithful Christians who are part of that Church, quietly going about holy lives or vivaciously calling for reform, whether Caesarius in 520, Boniface in 720, Francis in 1220, or Luther in 1520.
Part One is here. Part 2a is about the Late Antique targets for the regularisation of official orthodoxy; Part 2b is about the mediaeval targets. Part 3 is about the orthodox targets of official Christianity. Part 4 is about the Inquisition. I also wrote an excursus on the Synod of Whitby in 664.
The Inquisition and Messy Church History
November 11, 2013 November 9, 2013 MJH Christianity, Mediaeval Christianity, Roman Catholicism burning heretics at the stake, constantine, constantinianism, heresy, inquisition, richard ii
This is the latest in a series on the Messy Reality of Post-Constantinian Church History. Part One is here. Part 2a is about the Late Antique targets for the regularisation of official orthodoxy; Part 2b is about the mediaeval targets. Part 3 is about the orthodox targets of official Christianity. I also wrote an excursus on the Synod of Whitby in 664.
In any discussion of the true church going 'underground' after Constantine, or of a 'Great Apostasy', after which the official organisms of Orthodox Catholic Christianity persecuted true believers, the Inquisition must feature. The Inquisition must feature because it always (always) features in discussions of how wicked Christianity or Roman Catholicism or (at least) the Church in the Middle Ages was/is.*
The number one crime with which people charge the Inquisition is, of course, all those poor souls they burned at the stake.
And here's the fun fact about the Inquisition: They never burned anyone at the stake.
Of course, we must admit that they handed people over to the secular authorities. And they burned the heretics at the stake. But the Inquisition? Nope. Not a one.
Mind you, they were at least accessories to burning people at the stake. Or were they?
Well, yes, they were, okay. But that's not their main job. Their main job was not to go into your local village or town and say, 'Bring out your heretics,' set up a kangaroo court, and then hand the loveable wretches over to the secular authorities for the required burning.
Their job was to go into your local village or town and ask if anyone nearby was being heretical. And then they'd interview them, and, if they were good at their job, either get the loveable wretches to recant or proclaim them orthodox.
And here many people will say, 'Ah, but look at the Catholic standards of orthodoxy! Have you ever seen The Catechism of the Catholic Church?' But that's not the standard they were holding people up to. According to a mediaevalist (with a real, live PhD) I know, who's not a believer and so has no dog in this fight, the standard of orthodoxy was … well … the Creed. You know, this one.
Mostly, Inquisitors tried to get suspected heretics away from the stake.
In fact, places where we know people were oft getting burnt for heresy it is the eager activity of the local ruler (e.g. Richard II of England) not the Inquisitors that is the deciding factor.
Immediately, I hear the concerns. The church through her interaction with the powerful is still corrupted. Christianity can no longer be free and pure when the fear of the King keeps people in step. While I certainly disagree with putting people to death for heresy, I still believe in the Church policing the boundaries of belief. And she exercised her power to save people from those Kings.
This is really all I wanted to say about the Inquisition. Sorry I didn't bring up the Spanish.
Next: My general thoughts about the relationship between the Church and secular authority down the ages.
*Then quickly the Crusades will be pulled in and the not mediaeval at all witch trials.
The Orthodox victims of powerful Christians in the messy, post-Constantine church
November 9, 2013 MJH Christianity, Eastern Orthodoxy, Patristics constantine, constantinianism, exiled saints, john chrysostom, st athanasius, st john of damascus, st maximus the confessor
(Whew! Long title.) This is part of a series of posts on the messy reality of Church History After Constantine. The others are: The Messy Reality of Post-Constantinian Church History, Church After Constantine 2a: The Late Antique Targets, and Church After Constantine 2b: The Mediaeval Targets, with An Excursus on the Synod of Whitby, AD 664.
John Chrysostom before exile
What makes the truth about life after Constantine messy is that amongst those targeted and hounded and tortured and excommunicated by the official organs of church and government are some orthodox Christians, people whose theology most of those who subscribe to the Great Apostasy/Trail of Blood theory as well as those of us (Roman Catholic, Eastern Orthodox, Magisterial Reformation) who still see our spiritual roots in the Patristic and even Mediaeval era agree with.
Some of them are even saints.
The reason why these people make it messy is that they don't fit the triumphalist reading that says everything was peachy keen with imperial favour, but they also don't really fit the idea that the wicked Catholic Church was persecuting true believers, since the latter body often canonised these folks as saints.
Like St Athanasius, great champion of Nicaea, as mentioned in the first of this series (and saint of the week here).
St John Chrysostom (347-407), one of the most beloved Greek Fathers amongst evangelicals, Eastern Orthodox, and Roman Catholics, died in exile, hounded day and night by imperial soldiers after a kangaroo court (the Synod of the Oak) found him guilty of heresy. His preaching and exegesis of scripture are solid and worth a read. His theology is impeccable. Yet he found himself exiled for heresy and only had his sanctity formally acknowledged by a very vigorous post-exilic and post-mortem PR campaign.
St Maximus the Confessor (580-662) always comes to mind in this regard as well. In the seventh century, as part of imperial attempts to reconcile Mono/Miaphysite groups (i.e. Coptic Orthodox, Syrian Orthodox, Armenian Apostolic) to the Orthodox Catholic Church, a heterodox idea developed called monothelitism, saying that, regardless of the two natures, Jesus had one will that governed the whole thing. Maximus pointed out that this negates the fullness and perfection of Jesus' humanity. The emperor told him to shut up. He did not, so his tongue was cut out, and he was sent into exile. Not a poster-boy for either side, really. Messy.
St John of Damascus (676-749; saint of the week here) was not persecuted by the Church, although he was formally excommunicated at one of the iconoclastic church councils. The only reason he was not personally persecuted was, well, because he lived in Damascus, already a part of the Caliphate. However, had he lived within the Eastern Roman (Byzantine) Empire, he would have been the object of government persecution for his iconodule beliefs.
… and this post just crashed and burned.
Right before your eyes.
This is the part where audience participation comes in! Who else is there??
Who else who is revered now as orthodox was targeted either by the government or church in his'er lifetime? Obviously we are not not not trying to rehabilitate heretics. I thought of adding St Thomas Becket, but his case is very different from the other three above. St Jeanne d'Arc is also an interesting case, but also different (fun post I should write: St Joan Is Why I'm not Roman Catholic).
I think you get the point, though. The kindly eye of the government can turn sour quite quickly when the secular authorities decide that your brand of orthodoxy or outspokenness are not what they are looking for.

redpajama_set_name: RedPajamaCommonCrawl


The purpose of the student outreach project is to gather and publish contact information for all Benin or African Student Associations in the United States.
The project started on September 21, 2018, and the results will be published here as the name and contact information for each school is confirmed.
Anyone wanting to contribute information of learn more may contact us through research@benindiasporausa.org.


text:
God Grants Stamina
Previous October 24, 2014 Next
Season: Lessons from the Life of Joshua (Part 11): Waging and Winning Spiritual Battles
Joshua - CD
Lessons from the Life of Joshua - MP3CD
Lessons from the Life of Joshua Set - 24 CDs
Leslie Basham: Just because we are fully dependent on God's power doesn't mean God wants us to do nothing. Nancy Leigh DeMoss looks at the example of Joshua.
Nancy Leigh DeMoss: We have to fight, but God fights. We fight, but God gives the victory. Joshua didn't just sit back and wait for God to wipe out the enemies. He's actively involved in waging the warfare, in leading the army into battle, but there's that recognition that the victory is the Lord's.
Leslie: This is Revive Our Hearts with Nancy Leigh DeMoss for Friday, October 24, 2014.
Do you ever find it easier to start a project than to finish it? You're full of excitement and energy at the beginning, but you start to lose momentum at the end. As he began his military command, Joshua fought some exciting, dramatic battles, but as the years progressed, stamina was …
Do you ever find it easier to start a project than to finish it? You're full of excitement and energy at the beginning, but you start to lose momentum at the end. As he began his military command, Joshua fought some exciting, dramatic battles, but as the years progressed, stamina was required to finish the job he'd been called to tackle. We'll find out why in the series "Lessons from the Life of Joshua (Part 11): Waging and Winning Spiritual Battles."
Nancy: Well, we've spent quite a bit of time thus far in the early chapters of Joshua, which are the exciting chapters. Those are the chapters that people read and are familiar with. Now we come today to chapter 10, and from 10 almost to the end of the book, we have a segment of the Scripture that people are not as familiar with.
It's kind of understandable because as you read these chapters, there are a lot of lists. There are a lot of details, names of people and places that are not familiar to us. They don't mean a lot to us, and these tend to be the pages of your Bible that stick together, especially if it's a newer Bible or you're not accustomed to reading through the Bible.
They're passages that I will honestly say, I have a tendency when I get to them to read more quickly or to want to skip over, to think, Well, this isn't very exciting. There's not a lot of plot here. There's not a lot of drama. But there is a lot of plot; there is a lot of drama.
I found in recent weeks as I've been meditating on this portion of the book of Joshua that there are a lot of treasures hidden in this portion of the book—which take a little more effort to mine, but it's really worth the effort. I hope you'll agree with that.
Now, just to give a context and a frame of reference here, the first 12 chapters of the book of Joshua are the story of the entrance into the land of Canaan. They had to cross over the Jordan from the east side over into the west side. God had promised this would be the land. This is after forty years in the desert, wandering around, which is after 400 years as slaves in Egypt, so you kind of get our setting here.
This is the land that God had promised to the Israelites hundreds of years before, beginning with Abraham, and now that promise is coming to fruition. This generation is reaping God's promises, seeing them fulfilled before their very eyes. They're now in Canaan, and these first twelve chapters of Joshua, under the leadership of Joshua, they're entering the land and starting the conquest in a systematic taking over of the land, beginning with the central region where they entered, then into the south, and then into the north until the whole land is in the possession of God's people.
Chapters 13 to 21, which we'll look at starting in a few days from now, talk about the distribution and the settlement of the land as the tribes take their positions, find their territory, and what that was all about. We'll come to that shortly, and then the last three chapters of the book, chapters 22, 23, and 24, form kind of an epilogue as we see a farewell from Joshua.
We see him pass the baton on to the next generation, so we're coming here to the end of the conquest and to the chapters 10 through 12, which is really an overview and a summary—chapter 10, the conquest of southern Canaan, chapter 11, the conquest of northern Canaan, and chapter 12, a summary of the whole history, starting with Moses taking the land east of the Jordan and then Joshua taking the land west of the Jordan.
What I want to focus on in these next couple sessions—and I want to pick different verses from this segment—to illustrate some insights and principles that we can gain from these chapters about our own Christian lives and about this whole issue of spiritual warfare. We are in a battle. If you are a child of God, you have become a part of a battle that is going on between God and Satan.
It's a cosmic warfare. Satan hates God. He wants to do everything he can to dethrone God. Satan is jealous of God's authority. He wants to rule where God says it's His right to rule, so there's this conflict that's going on.
It's cosmic. It's generations and centuries long, and we know as we get into the New Testament that the last chapter has been written. We're just seeing it play itself out.
At the cross, Satan was defeated, but he won't admit it yet. He keeps attacking, and one of the things he does is to attack God's people. He knows when he gets at God's people, he's really throwing darts at God Himself.
In these chapters, we find some insights that will help us as we're caught in the crosshairs, so to speak, of this war, this battle between God and Satan. Now, our enemies are spelled out in Scripture for us. We know that one of our enemies is Satan himself. He moves around like a roaring lion seeking whom he may devour.
He uses sometimes outright frontal attacks.
He uses sometimes deception.
He comes, as we saw in a recent session, sometimes as a roaring lion and sometimes as a deceiving serpent.
He is a liar.
He's a deceiver.
He's a destroyer.
The New Testament tells us we need to be on our guard against him. We need to be alert. We need to be not ignorant of his devices and his strategies but prepared and equipped to face them, so that's clearly an enemy we have is Satan.
Another enemy is this whole world system that is in bondage to Satan, that is a servant of Satan. The whole way that the world thinks about things and looks at life and perceives things, the whole value system of this world, is set against God. That becomes an enemy to our souls.
It's always trying to seek to pull us down into its vortex and to suck us up into its way of thinking, and you see this in culture. You see it in magazines. You see it in television programs. It's all around us. The world system, its way of thinking, is an enemy of God and therefore and enemy of our souls.
Then there's that little matter of our own flesh, indwelling sin. We now have the presence of Christ within us, but there is that battle between the flesh and the spirit. If you've been a Christian more than like three minutes, you are aware that there is a battle going on. The flesh says, "Have it your way," and the Spirit says, "Wave the white flag of surrender. Let God have His way."
So these are some of our enemies, and how do we deal with them? How do we confront them, and how can we be victorious over those enemies while we live down in this Canaan land?
Canaan is not heaven. Canaan is here and now where there are battles. There are enemies to be fought and to be conquered, and how do we do that successfully?
Let me just pull out in this session and the next, several principles that I see from this section of the book of Joshua. Number one, we need to realize that God had promised to give Joshua and the Israelites the land. God had given them the land. He had said, "It is yours," but the Israelites had to take possession of what God had already given them.
It was theirs by title, by right. Actually, it was God's. God said, "I'm giving it to you," but they had to take possession. That took an effort. It took time. It required war. It required battles.
There are no shortcuts. We cannot have possession of all our inheritance in Christ without going through some battles. One commentator says it this way, "God gave them title to the territory, but they had to possess it by marching in every part."
God has given us an inheritance in Christ. Every spiritual blessing is ours in Christ according to Ephesians chapter 1, but we have to strive and labor and wrestle against our enemies, against Satan and our flesh and this world's system. We have to strive to take possession of that which God has given us.
I think this comes as something as a surprise to a lot of young believers. Maybe it's because of the way we've preached the Gospel in the last several generations. You know, if you're having a hard life, come to Jesus, and things will be good. You'll be happy and wealthy. This is not the Gospel of the Scripture.
The Gospel of the Scripture is:
Take up your cross.
Follow Jesus.
Come and die.
It's a call to be a soldier.
It's a call to warfare.
We want heaven. We want sanctification. We want the crown. We want the joy. We want the fullness, but we don't want to go through the process to get there.
As we read the account in Joshua, we see that they had to take possession of the land by going in and fighting for it. Now, as they did that, they did not take a haphazard or a random approach. They took a logical, step-by-step strategy and progression.
The first city after they crossed over was Jericho, so they took that first. The next city was Ai. There was a little bump in the road there, but God ultimately gave them the victory over Ai. Then they dealt with Gibeon, and then we're going to see them in these chapters dealing with this southern coalition.
As you read these chapters, it's really helpful to do it with a Bible map in front of you. You may have one in the back of your Bible. You may not have one that has all these cities on it. You can find this on Google. You can find it on Bible software programs, in a Bible dictionary or atlas.
If you can follow the cities, trace the progression, you'll see it's a very logical progression that God led them in. There were no shortcuts. They had to go one city after another, one king after another.
Now, in our age, we want shortcuts to everything—shortcuts to parenting. You want your kids to just get to first grade and be godly. We want shortcuts in our own personal life, in our spiritual growth.
We wish God would just give us deliverance over these besetting sins, over sinful patterns that we struggle with in our lives, areas of defeat. That's why you have a whole industry today of casting out demons and deliverance ministries and healing ministries and calls for this once-and-for-all consecration. It doesn't work that way.
Now, there are some points where God may give us—take us to a crisis. There may be a crisis of faith or a crisis of surrender that does move us forward significantly, but by and large, the Christian life is lived and fought and won one step at a time, one day at a time, no shortcuts, no such thing as instantaneous sanctification—just doesn't happen.
We want to avoid—whether it's in our own lives or in parenting or in discipleship ministry with others—we're trying to avoid the long, slow, hard work of spiritual growth, of training, of mortifying the flesh, renewing the mind, learning to walk in the Spirit. That just is a day after day journey.
Then we see that Joshua and the Israelites suffered some defeats early on, the defeat at Ai—the reason for that was Achan's sin and probably some other reasons as well, perhaps—the defeat at Gibeon when they were deceived. What I love about Joshua is that he didn't allow those defeats to keep him down. He didn't allow them to detour him from pressing on.
I know that there are perhaps some listening to this program who may find yourself in a position where you have failed spiritually, or you've been tripped up, or you had a bump in the road. The tendency, perhaps, after a series of those, is to get discouraged, to get defeated, to give up. Let me just say, you can't give up. You've got to press on.
Proverbs says the righteous man falls down seven times but gets up again each time. Press on. That's what Joshua did. I love the fact that he kept going even after those early defeats.
Then you realize as you read these chapters that there are lots of battles to be fought, many battles, many enemies to overcome if you're going to take possession of the land. Again, what I appreciate about Joshua is that he didn't get caught up in how many more battles there were yet to come. He just faced the one at hand.
While he was going into Jericho, he didn't say, "Oh, what am I going to do about Ai and Gibeon and Jerusalem and Jarmuth and Lachish and Eglon and . . . ?" He just fought the one in front of him, realizing there are lots more to come. This isn't the first one. It's not the last one. There will be others, but you deal with the one at hand.
Now, each battle is different. There are different kinds of terrain in Canaan. There was hill country. There were the western foothills. There were mountain slopes. There was desert. There was coastland, and there were different cities.
In fact, in Joshua 12, you read a catalog, a list, of the thirty-one different kings who had to be conquered west of the Jordan before the Israelites could take possession of the land and settle into it. In each of those battles, there were different obstacles to be overcome, but the victory in each one was sure.
God was sufficient for all of it. I think sometimes as we look at the different areas of our lives, we see that there's so many battles to be fought, and they're different. They require different strategies, and they have different lay of the land and different enemies that we're dealing with.
The goal of the Christian life is to bring all things into subjection to Jesus Christ, every area of my life. Every particle of this land of my life belongs to Him, but in order to get to that point, I'm going to have to fight battles on different fronts.
There are different strongholds that need to be overcome, and let me just read to you a brief excerpt from my own journal where I listed some of the different strongholds in my own life. I'll let you make your own list. But this is a list of things that came to mind as I thought about all the different kings, the different battles that Joshua had to face. I thought, here are some of the battles that I deal with, some of the strongholds in my own life.
The Lord has given me some victory in some of these. Some were still really just on the threshold of dealing with, but I look back earlier in my Christian life, and I see a lot of moodiness, temperamental. That's been a battle in my life.
Anger, lack of self-control—that's an ongoing battle in many different areas of my life. Physically, my time, my tongue, my emotions. Slothfulness has been a battleground in my life, is at times still. Quick to speak, slow to listen, love of the praise of men, self-protection, self-sufficiency, independent spirit, fear, unbelief.
Okay, what's your list? Those are some of mine. You say, "I have some of the same ones," perhaps. Each of those fortified cities, each of those kings, each of those territories, needs to be taken in the name of Christ and in the power of His Holy Spirit.
We have to be actively involved in the battle, but we need to remember that as we walk in the Spirit, as we seek God's direction for the strategy, and as we follow and obey Him, that He is the one who will fight those battles for us.
Now, how you blend those two together—that we have to fight, but it's God who fights for us—I don't know how to explain that, but they're both true. You see that throughout the story of Joshua that there were different battles, different terrain, different kings, and each one had to be fought.
That leads us to this point, that God gave different strategies, different game plans for those different battles, and we've seen some of those. We'll see some more, but here was the one constant. The one thing that was always the same is that they could not win the battle unless God fought for them and that they did win the battle because God did fight on their behalf.
Then we see as we read this account of the conquest of this interplay between God's effort and human effort, and that's, I guess, what I've been referring to here just in the last couple of moments. We have to fight, but God fights. We have to surrender. We have to move forward.
We have to. God didn't just say, "Go into the land, and all the enemies are going to just fall down dead." He said, "You have got to go, and you've got to really fight." Now, sometimes God said, "All you got to do is walk around the walls," but sometimes we have the account we read not too long ago of Joshua holding in his hand that javelin from morning till night for as long as that battle was going. It was an intense, fierce battle.
We have to fight, but God fights. We fight, but God gives the victory. Joshua didn't just sit back and wait for God to wipe out the enemies. He's actively involved in waging the warfare, in leading the army into battle, but there's that recognition that the victory is the Lord's.
We don't fight alone. We fight following the Captain of the Lord's host, who we have met earlier in the series. We see that the hand of God was actively, sovereignly, involved, engaged in the entire process. From start to finish through this book, you see the hand of God.
Let me read you a verse in this passage that's an example of that. Chapter 11, verse 20 says,
It was the LORD's doing to harden their hearts [that is the hearts of the enemy kings], that they should come against Israel in battle, in order that they should . . . be destroyed, just as the LORD commanded Moses.
It was the Lord's doing. The Lord stirred up these enemies to come against Israel in battle so that the Lord could cause them to be destroyed and could give His people the land.
When the forces of evil rise up against God's people, it's natural for us to wonder, where's God? Did He leave the scene for the day? Is He absentee? Has He fallen off His throne?
Now, we wouldn't say that consciously, but it's easy to wonder where God is. But the very attack itself may be God's work, drawing the enemy into the conflict, causing them to pick a fight, so to speak, so that we will be moved to come against those enemies in the name of the Lord and will work on His behalf for their utter destruction.
We just see the sovereign hand of God in ways that we can't really explain but ways we have to acknowledge are true. That should encourage and strengthen our hearts in the battle.
In the next session, I want to pick up on some more insights from these chapters, but one thing I want to notice today. That is that they did not take possession in a day. Chapter 11, verse 18 says, "Joshua made war a long time with all those kings," a long time.
We know as we put the figures together in the book of Joshua that the conquest took about seven years, and actually, it wasn't over then. That was the major thrust of the conquest. Once the major cities were conquered and the land was divided up, then God said to Joshua in chapter 13, "There remains yet very much land to possess" (v. 1).
The individual tribes still had lots of work ahead to subdue their territory, but the Scripture says it took a long time. They had to make war for a long time. They didn't take possession in a day, and don't think that, "If I can just get through these hard teenage years or these hard twenties or these hard thirties or these hard forties, then it will get easier. Then I can coast."
When I was in my teens, I used to wonder, what did people do after they got godly? What did you do with the rest of your life? How foolish of me! Now as I am over fifty, I'm saying, "Sometimes the battles are more intense." Sometimes they get harder.
There's no settling down and in and avoiding the enemy until we are through with this life, but don't expect it to be easy. Don't expect instantaneous growth, instantaneous victory. There are besetting sins and issues in my life that have been a battleground for years. Anger has been one for many years.
Now, by God's grace, I can say that is not nearly the issue in my life that it used to be, but I'll tell you one that still is a huge enemy that I have to face almost every day of my life. That's the issue of self-control, and it comes out in many different areas.
Then I read, "Joshua made war a long time with all those kings." Lord, however long it takes, I'm committed to stay in this battle for the long haul, as long as it takes to finish the job until Jesus has taken possession of every square particle of land because it all belongs to Him.
Leslie: Some of Joshua's battles were big and dramatic, the stuff of classic Bible stories. Others were less descript and required more stamina. You might be fighting that kind of prolonged battle today, and I hope those words from Nancy Leigh DeMoss have encouraged you.
We want to encourage you to focus on the truth even when you're in a battle or a storm. And one way we want to do that is to send you a copy of the 2015 Revive Our Hearts wall calendar. It includes thoughts from Nancy and some other godly speakers about being at peace, even when the world is whipping around you. Timothy Botts conveys the idea of peace through tough times in the artwork he created just for this calendar.
When you support the ministry of Revive Our Hearts with a gift of any size, we'll say "thanks" by sending you this wall calendar. Ask for the "Peace in the Storm" calendar when you call 1–800–569–5959, or visit ReviveOurHearts.com to make your donation and ask for your copy. When is the right time to rest? Joshua wasn't too eager to retire. Learn from his example about patterns of battle and rest.
Nancy: Rest follows battle. First the battle, then the rest. We want the rest of heaven—our ultimate, final rest. But we want it here and now. But in the story of Joshua we see that first you had to have the battle and then came the rest. Look at chapter 11, verse 23. "Joshua took the whole land, according to all that the LORD had spoken according to Moses [that's the conquest]." Then we see the distribution and the settlement of the land, "Joshua gave it for an inheritance to Israel according to their tribal allotments and the land had rest from war."
See the progression there? First the conquest, then the settlement, then the rest. That's when you can put down your sword. That's when you can take off your armour, when the battle has been fought. After all the battles, there came a time a time when the land had rest from war. They could sit back and enjoy the inheritance God had given them. But before that, they had to wage war for an extended time, before they could settle into the ultimate rest that God had intended for them.
Between here and heaven, there are still battles to be fought. I think a lot of depression, a lot of discouragement among believers comes because we expect to have here and now what is not intended for here and now. It will only be then and there.
If you expect the Christian life to be a piece of cake, if you expect it to be a Sunday school picnic, if you expect it to be battle-free, then you are going to be disappointed. Keep your eyes on the finish line, realize there is a rest waiting for it—that's the hope that's been promised. Here in the midst of the battle, we can rest in Christ. But there are still battles to be fought from here until we get to heaven.
That's Monday on Revive Our Hearts.
Now, here's Nancy.
Revive Our Hearts with Nancy Leigh DeMoss is an outreach of Life Action Ministries.
All Scriptures are from the English Standard Version unless otherwise noted.
Topics: The Enemy
Previous Episode Prayer for the Battle
Next Episode The Right Time to Rest


In 24 hours, get a 3D-printed house that will last 175 years . By Julia Ingalls. Mar 7, '17 12:40 PM EST. 0 Printing up the house. Image: Apis Cor. Although it's unclear when the furnishing/window and door fitting process takes place, one thing is certain: you can now have the basic components of an entire 400 square foot house printed in about a day from the company Apis Cor. Aside from being... A private company located in eastern China has printed ten full-size houses using a huge 3D printer in the space of a day. The process utilizes quick-drying cement, but the creators are being careful not to reveal the secrets of the technology.
21/09/2015 · Hi everybody, It is very clever to have a spare key hidden somewhere around your house. In this project I am gonna show you how to duplicate a steel key and 3d print a plastic one which can lock and unlock the door as easy as a steel one. how to get rid of bed bugs with household products 16/04/2014 · A private company in Shanghai used 3D printers to print 10 full-sized houses in just one day.
3D-printed apartment building and mansion (pictures) 6 Photos Although the company hasn't revealed how large it can print pieces, based on photographs on its website , they are quite sizeable.


text:
Today (May 16, 2011), I am proud to announce the United States' first, comprehensive International Strategy for Cyberspace (pdf). The International Strategy is a historic policy document for the 21st Century — one that explains, for audiences at home and abroad, what the U.S. stands for internationally in cyberspace, and how we plan to build prosperity, enhance security, and safeguard openness in our increasingly networked world.
Today, Homeland Security Advisor John Brennan and I were joined by Secretary of State Hillary Clinton, Attorney General Eric Holder, Secretary of Commerce Gary Locke, Secretary of Homeland Security Janet Napolitano and Deputy Secretary of Defense Bill Lynn in announcing this landmark document's release, here at the White House. The event was streamed live on WhiteHouse.gov, and you can view it here starting this evening.
The International Strategy lays out the President's vision for the future of the Internet, and sets an agenda for partnering with other nations and peoples to achieve that vision. It begins by recognizing the successes networked technologies have brought us, in large part due to the spirit of freedom and innovation that has characterized the Internet from its early days as a research project. While the strategy is realistic about the challenges we face, it nonetheless emphasizes that our policies must continue to be grounded in our core principles of fundamental freedoms, privacy, and the free flow of information.
To achieve our vision, the United States will build an international environment that ensures global networks are open to new innovations, interoperable the world over, secure enough to support people's work, and reliable enough to earn their trust. To achieve it, we will build and sustain an environment in which norms of responsible behavior guide states' actions, sustain partnerships, and support the rule of law.
The International Strategy is larger than any one department or agency. It is a strong foundation for the diverse activities we will carry out across our entire government. It is about the principles that unite our nation, the vision that unites our policy, and the priorities that unite our government.
With our partners around the world, we will work to create a future for cyberspace that builds prosperity, enhances security, and safeguards openness in our networked world. This is the future we seek, and we invite all nations, and peoples, to join us in that effort.
Read it on Google
Howard A. Schmidt


This is a story that could really melt your heart out. While on a family get together on a restaurant, a woman was thinking how to lessen their bill because they are many but still enjoy good food. They ordered the foods that they like but before eating they dis not hesitate to pray, the woman led the prayer aloud that the whole restaurant could hear, the prayer also took too long.
After the prayer her husband asked her why does she took too long to pray, she just smiled and said "I was just thankful". While they are enjoying their food, a foreigner on the table behind them walked into the waiters then the two had asked themselves why does he personally went to the waiters.
Suddenly, the waiters are smiling at them. Not the regular smile, so they feel something weird but did not show it to them.
Indeed, God is our GREAT PROVIDER!


text:
Das Haus Leydhecker im Prinz-Christians-Weg 7 ist ein Bauwerk in Darmstadt.

Geschichte und Beschreibung
Das Haus Leydhecker wurde in den Jahren 1902 bis 1904 nach Plänen des Architekten Friedrich Pützer erbaut. Auftrag- und Namensgeber war der Oberstleutnant a. D. Karl Leydhecker. Das Wohnhaus wurde nach dem Vorbild englischer Landhäuser mit einem tief heruntergezogenem Dach errichtet.
Im Jahre 1944 wurde das am Südhang der Mathildenhöhe gelegene Gebäude bei einem Luftangriff weitgehend zerstört.
Danach erfolgte ein vereinfachter Wiederaufbau.
Im Original erhalten geblieben ist der Sockel des Hauses mit dem reichen Bossenwerk und Ziergitter an den Fenstern.
Erhalten geblieben ist auch die aus bossierten Steinen errichtete Toranlage, ein mit Reliefdekor kunstvoll gearbeitetes Tor, Teile der mit Ornamentplatten geschmückten Einfriedung und das Gartenhaus an der Erbacher Straße.
Der Architekt näherte sich mit dem Entwurf des Hauses und der Aussenanlagen in seinen Kleinformen dem Jugendstil an.

Denkmalschutz
Aus architektonischen, baukünstlerischen und stadtgeschichtlichen Gründen steht das Anwesen unter Denkmalschutz.

Literatur
 Günter Fries et al.: Stadt Darmstadt. (Denkmaltopographie Bundesrepublik Deutschland, Kulturdenkmäler in Hessen.) Vieweg Verlag, Braunschweig 1994, ISBN 3-528-06249-5, S. 346.
 Blätter für Architektur und Kunsthandwerk, Band 10, 1907, S. 27

Haus Leydhecker
Erbaut in den 1900er Jahren
Bauwerk aus Stein
Bauwerk des Jugendstils in Darmstadt
Wohngebäude in Darmstadt
Rekonstruiertes Bauwerk in Hessen

redpajama_set_name: RedPajamaWikipedia


** FREE POSTAGE within Australia, postage overseas at cost -- Note: Postage will be added automatically when you place an order, but I will adjust the postage cost when the order is processed. ** This is a CD from Uniformology in the U.S, who have produced a large range of CD's each containing dozens of high quality scans of rare and costly original miltary uniform prints from the 18th, 19th, and early 20th century. The French Army 1500-1786 from the plates published by Alexandre de Marbot in France between 1840 and 1850. 146 plates offering the best and most accurate depictions of the French Army of this nearly 300 year period. Not one military uniform reference collection should be without this CD. The plates commissioned and published by Alexandre de Marbot remain the single best source on the French Army of the Ancien Regime.


text:
package org.eclipse.jetty.spdy.api;

import java.util.Collections;
import java.util.HashMap;
import java.util.Iterator;
import java.util.Map;

public class Settings implements Iterable<Settings.Setting>
{
    private Map<ID, Settings.Setting> settings = new HashMap<>();

    public Settings()
    {
    }

    public Settings(Settings original, boolean immutable)
    {
        Map<ID, Settings.Setting> copy = new HashMap<>(original.size());
        copy.putAll(original.settings);
        settings = immutable ? Collections.unmodifiableMap(copy) : copy;
    }

    public Setting get(ID id)
    {
        return settings.get(id);
    }

    public void put(Setting setting)
    {
        settings.put(setting.id(), setting);
    }

    public Setting remove(ID id)
    {
        return settings.remove(id);
    }

    public int size()
    {
        return settings.size();
    }

    public void clear()
    {
        settings.clear();
    }

    @Override
    public boolean equals(Object obj)
    {
        if (this == obj)
            return true;
        if (obj == null || getClass() != obj.getClass())
            return false;
        Settings that = (Settings)obj;
        return settings.equals(that.settings);
    }

    @Override
    public int hashCode()
    {
        return settings.hashCode();
    }

    @Override
    public Iterator<Setting> iterator()
    {
        return settings.values().iterator();
    }

    @Override
    public String toString()
    {
        return settings.toString();
    }

    public static final class ID
    {
        public static ID UPLOAD_BANDWIDTH = new ID(1);
        public static ID DOWNLOAD_BANDWIDTH = new ID(2);
        public static ID ROUND_TRIP_TIME = new ID(3);
        public static ID MAX_CONCURRENT_STREAMS = new ID(4);
        public static ID CURRENT_CONGESTION_WINDOW = new ID(5);
        public static ID DOWNLOAD_RETRANSMISSION_RATE = new ID(6);
        public static ID INITIAL_WINDOW_SIZE = new ID(7);

        public synchronized static ID from(int code)
        {
            ID id = Codes.codes.get(code);
            if (id == null)
                id = new ID(code);
            return id;
        }

        private final int code;

        private ID(int code)
        {
            this.code = code;
            Codes.codes.put(code, this);
        }

        public int code()
        {
            return code;
        }

        @Override
        public String toString()
        {
            return String.valueOf(code);
        }

        private static class Codes
        {
            private static final Map<Integer, ID> codes = new HashMap<>();
        }
    }

    public static enum Flag
    {
        NONE((byte)0),
        PERSIST((byte)1),
        PERSISTED((byte)2);

        public static Flag from(byte code)
        {
            return Codes.codes.get(code);
        }

        private final byte code;

        private Flag(byte code)
        {
            this.code = code;
            Codes.codes.put(code, this);
        }

        public byte code()
        {
            return code;
        }

        private static class Codes
        {
            private static final Map<Byte, Flag> codes = new HashMap<>();
        }
    }

    public static class Setting
    {
        private final ID id;
        private final Flag flag;
        private final int value;

        public Setting(ID id, int value)
        {
            this(id, Flag.NONE, value);
        }

        public Setting(ID id, Flag flag, int value)
        {
            this.id = id;
            this.flag = flag;
            this.value = value;
        }

        public ID id()
        {
            return id;
        }

        public Flag flag()
        {
            return flag;
        }

        public int value()
        {
            return value;
        }

        @Override
        public boolean equals(Object obj)
        {
            if (this == obj)
                return true;
            if (obj == null || getClass() != obj.getClass())
                return false;
            Setting that = (Setting)obj;
            return value == that.value && flag == that.flag && id == that.id;
        }

        @Override
        public int hashCode()
        {
            int result = id.hashCode();
            result = 31 * result + flag.hashCode();
            result = 31 * result + value;
            return result;
        }

        @Override
        public String toString()
        {
            return String.format("[id=%s,flags=%s:value=%d]", id(), flag(), value());
        }
    }
}

redpajama_set_name: RedPajamaGithub


Username: Zedd180 SteamID: STEAM_0:0:71836314 Ponyville Server: all of them (i think. vhs & california are blocked.)(source ban maybe?) Transgression: being rude and extremely disrespectful ive been on vhs servers for more than least 2 years. i was perma banned in augest of 2015. i dont remember the specifics but i was having a bad day and i was being mean to someone who was complaining about something petty. ive learned my lesson and i shouldnt be mean to people. at all. im asking for a second chance. i think 4 months is a long enough time as punishment. like i said im not a bad person or a "troll". i was just having a bad day. could you find it in your heart to forgive me and let me have a second chance?


When it comes to live music Woburn, MA residents know that nobody does it better than Red Heat Tavern. We offer high quality food in an inviting atmosphere accompanied by great live music. We are proud to host a supremely talented regular musical guest in our restaurant. Every Thursday night, we look forward to welcoming a master of Blues' music, Ricky "King" Russell, and his musical friends to our restaurant.
Ricky "King" Russell & Friends are a joy to welcome through our doors every week. Ricky has been playing and writing songs with some of the industry's best for over 50 years. He has performed with many notable names in the Blue's world. His experience and musical talent makes itself known in every one of his performances. At Red Heat Tavern, we have a passion for great live music; therefore, it is no surprise that we would work with the best and most experienced musician that we can possibly find. From 8 pm to close on Thursdays, you have a chance to experience some of the area's best live music.
We are adamant about making sure that you have a great experience when you visit us. Our offerings for fresh food, original craft beers, artisan cocktails, and live music are some of the best in the area. We guarantee that you will be pleased with what we can provide you in terms food and atmosphere.
Do you enjoy live music? Woburn, MA residents who find joy in listening to the work of talented musical performers can come to Red Heat Tavern to experience the stylings of Ricky "King" Russell & Friends. Enjoy the music by itself, or listen to our live performer when you are eating a meal or hanging out at the bar. Call us today at (978) 447-5669 to make a dinner or lunch reservation. Remember, for the area's best in live music Woburn, MA chooses Red Heat Tavern.


text:
Themes: Paleontology, mystery
Pub Date: 01/Oct/2009
ISBN:9781554691166, 427KB
When Trevor, Nick and Robyn visit the Royal Tyrrell Museum, Robyn is inspired to raise funds for a dinosaur dig that will close soon if it doesn't find funding. The kids are caught up in another mystery when a chain of suspicious events, including the disappearance of important fossils and a fraudulent discovery at the dig, leads them to wonder what's going on. Is the new visiting scientist behind the fraud, or did Robyn's enthusiasm to save the dig lead her astray?
"This book will find its place with educators and librarians looking to entice reluctant readers with appealing and accessible books."
Canadian Teacher
"A 'who-done-it' that will appeal to students who like mysteries."
Puget Sound Council for Reviewing Children's Media
"Fast-paced action sets the scene for a group of students who have to solve the appearance of a marine dinosaur bone in Drumheller Alberta dinosaur digs...The size and the story will appeal to kids who may not like to read."
Tacoma School District #10
"Good background information on archeology mixed with a 'whodunit' story will entice the reluctant reader."
Resource Links "The Year's Best" | 2010 | Commended
CCBC Best Books | 2011 | Commended


Each of these material types within the TPE portfolio offer a unique combination of properties and characteristics. Please refer to the applicable sections of our website for specific information regarding each type of TPE.
Please refer to the applicable sections of our website for specific information regarding each type of TPE.


text:
EIFF 2014 Review – Snowpiercer (2013)
EIFF2014 film festival film reviews sci fi
By Andrew McArthur / June 29, 2014
Snowpiercer finally made its UK premiere at this year's Edinburgh International Film Festival and it is a pleasure to finally be able to say that it is the most original and exciting science fiction epics in recent years (sorry Lockout).
When a quick-fix for global warming backfires, Earth becomes covered in an icy blizzard rendering life extinct. That is apart from the inhabitants of a high speed train with its own ecosystem. Split into social classes, those living in the squalid, crowded conditions of the lower quarters launch a revolution in order to take over the train. Here they discover the luxury of the upper classes and a dark secret that fills the train.
Part of what makes director Bong Joon-ho's film so remarkable is the distinctive universe he crafts. The train makes for a setting rich with thematic detail and a miniature parallel to the world in which we live now in regards to political and social order. Each location within the carriage mirrors some form of universal social parallel with the slums and poverty in the lower carriages to the glamour and luxury of the upper carriages. This also makes for a fascinating narrative setting with each carriage of the film presenting a new level with new challenges for our heroes to face as they attempt to scale to the front of the vehicle.
The tense revolution sequence in the film's opening where the workers elaborately craft a battering ram and take down a barrage of guards sets the fast pace of Snowpiercer, and showcases the ambitious action and visuals that we can expect. Joon-ho keeps this impressive ambition consistently high throughout the film, both visually and narratively. Each carriage presents a distinct aesthetic from the steely, steampunk style of the lower-carriages to the bright colours of the children's school carriage, the striking blues of the aquarium, the pulsating neon colours of the nightclubs and the bold decadence of the upper carriages. Even outside the train, Joon-ho has created an earth that is staggering to look at – a world blanketed in snow and filled with a dangerous beauty.
The action remains staggering throughout with highlights including the revolutionaries opening a gate to find a mass of armed goons armed with axes, chains and an assortment of deadly weaponry which leads to an Oldboy inspired bloodbath. A particularly impressive moments see the fighters plunged into darkness as the train passes through a tunnel, leaving them to blindly tackle the night-vision goggled enemies. Surprise danger in the children's school carriage also provides some impressively shot action and allows Joon-ho to showcase a rich sense of humour. The visuals here are focused, packed with visceral power and crafted with masterful suspense.
With the help of a diverse cast, Snowpiercer further comes to life. The power of Chris Evans' lead performance cannot be understated, with the actor carrying the majority of the film's emotional weight. As the reluctant leader with a dark back-story, Evans proves himself to be an outstanding leading man with an equal precision in both dramatic acting and action sequences. Octavia Spencer's mother of a kidnapped son adds to the emotional weight of Snowpiercer, whilst Jamie Bell, John Hurt and Song Kang-ho captivate just as equally. A scene-stealing Margaret Thatcher-esque turn from Tilda Swinton adds a vulgar humour to Snowpiercer, whilst a psychopathically cool and relaxed appearance from Ed Harris brings a further unease to the train's ruling class.
The ambition of Snowpiercer needs to be seen to be believed. Joon-ho has crafted a staggering science-fiction universe with both inspired visuals and a stirring narrative theology to boot. An exceptional cast lead by Evans brings both the imaginative action and emotional core of Snowpiercer to life in all its vibrant glory.
Sci-Fi, Action | South Korea, 2013 | 15 | Edinburgh Film Festival | Dir.Bong Joon-Ho | Chris Evans, John Hurt,Tilda Swinton,Kang-ho Song, Jamie Bell, Ewen Bremner, Octavia Spencer, Ed Harris
Tags: 2013, 2014 Edinburgh Film Festival, bong joon-ho, chris evans, Ed Harris, jamie bell, John Hurt, Kang-ho Song, snowpiercer, Tilda Swinton
Sacrifice For Survival In Raised By Wolves Season 2 Trailer
EIFF 2014 Review – We'll Never Have Paris (2014)
Do A Supercool Slo-Mo In First Horrible Bosses 2 UK Trailer


Julien is an Associate Professor in Economics and Public Policy at the Blavatnik School of Government, University of Oxford. His research is focused on issues of clientelism, electoral politics and social networks. He carries out field experiments, designs household surveys and uses large-scale datasets to test models of voter and politician behavior in developing countries. He has a particular interest in Southeast Asia and most of his fieldwork takes place in the Philippines.
Prior to joining the Blavatnik School, Julien was an Assistant Professor of Social Sciences (Economics) at Yale-NUS College in Singapore, and completed his PhD in the Economics Department at the University of Oxford. Julien previously worked at the World Bank and has consulted for the Asia Foundation, the Millennium Challenge Corporation and the OECD. Julien also holds Master degrees from the University of Oxford, University College London and ENSAE Paris Tech.
"Using Split Samples to Improve Inference on Causal Effects" (with M. Fafchamps). Political Analysis, 2017, Vol. 25(4): 465-482.
"Politician Family Networks and Electoral Outcomes: Evidence from the Philippines" (with C. Cruz and P. Querubin) American Economic Review, 2017, Vol. 107(10): 3006-37.
"Do Politicians' Relatives Get Better Jobs? Evidence from Municipal Elections" (with M. Fafchamps). Journal of Law, Economics, & Organizations, 2017, Vol. 33(2): 268-300.
"Local Political Business Cycles: Evidence from Philippine Municipalities" Journal of Development Economics, 2016, Vol. 121: 56-62.
"The Local Electoral Impacts of Conditional Cash Transfers: Evidence from a field experiment" Journal of Development Economics, 2013, Vol. 104: 73-88.
"Do Community-Driven Development Projects Enhance Social Capital? Evidence from the Philippines" (with R. Chase) Journal of Development Economics, 2011, Vol. 96: 348-358.
"So You Want to Quit Smoking: Have You Tried a Mobile Phone?" (with R. Chase) Applied Economics Letters, 2011, Vol. 18(2): 103-106.
"A Road to Trust" (with R. Chase) Journal of Economic Behavior and Organization, 2010, Vol. 74: 253-261.
"Who is at the Wheel when Communities Drive Development? Evidence from the Philippines" (with R. Chase). World Development, 2009, Vol. 37(1): 219-231.
"Why do Manufacturing Facilities Introduce Environmental Management Systems? Improving and/or Signaling Performance" (with N. Johnstone). Ecological Economics, 2009, Vol. 68(3): 719-730.
"Environmental Policy and Economies of Scope in Facility-level Environmental Management" (with N. Johnstone and C. Thevenot) Environmental Economics and Policy Studies, 2008, Vol. 9 (3): 145-166.
"Environmental Policy, Management and Innovation" (with N. Johnstone) OECD Economic Studies, 2006, Vol. 42(1).
"Impact d'une réforme de la Politique Agricole Commune par le découplage" (Impact of a Common Agricultural Policy's Reform Using Decoupling) (with P-A Jayet) Economie et Prévision, 2005, Vol. 167 pp 101-116. (in french).
"Generation of Household Solid Waste in OECD Countries: An Empirical Analysis Using Macroeconomic Data" (with N. Johnstone) Land Economics, 2004, Vol. 80 (4) pp 529-538.


This editorial was shot for a hair competition and was a fantastic editorial to shoot! I am excited for this publication! Been eagerly awaiting to share this fashion editorial! PUMP Magazine featuring "Alta Mood" and article on our killer team!
Sheeba Magazine and so excited to share! New magazine publication for their Swimsuit summer issue shot with an with an amazing team!!
special thanks to the amazing team! Feel free to share!


The famous annual Duxford Christmas Market returns for its 8th year!
German-style village advent craft fair.
Duxford is all set to hold its annual German-style Advent Market, and it will be held on Saturday 8th December from 4pm in the wonderfully atmospheric St John's church, now rarely used for services and virtually untouched since Victorian times.
As well as over 20 quality craft stalls there will be carol singers and a sax. band to entertain whilst shoppers warm up with a mug of authentic glühwein or hot chocolate.
Whilst the children wait to visit Santa with their wish lists, we have a magical story-teller and a face painter to keep them entertained. Meanwhile Mum and Dad can take a break to browse the stalls and stock up on Christmassy food and stocking fillers of every kind. From classy necklaces to glitzy decorations and sweets to hand-made toys its all there, along with gift wraps, ribbons and cards.
Kindly sponsored by local businesses, the Advent Market began in 2011 as a way of raising funds for village good causes, whilst giving local people an opportunity to brave the December chill and get into the Christmas spirit with family, friends and neighbours.
The Duxford Advent Market is open to everyone, free of charge, from 4pm to 8pm on Saturday 8th December at old St John's church, Duxford.


The 2016 UCI Track World Championships at London's Lee Valley VeloPark ended in triumph for Team GB, who topped the medal table. Dominant performances from Laura Trott and Jason Kenny bode well for the Rio Olympics, and a superb gold for Jon Dibben in the points race may put him in pole position to take the omnium berth in Rio. However, nothing could quite compare with the sight of Mark Cavendish and Bradley Wiggins rolling back the years to win the madison, almost raising the velodrome roof in the process.
Photographer Chris Auld was there all week for Conquista. Check out Chris's gallery of Team GB's Triumphs below.
However, successful though they were, Team GB went through plenty of trauma on the way. The men's team pursuiters were beaten in the final by arch-rivals Australia, their female counterparts put in a ragged performance early on before redeeming themselves by taking bronze with the fastest performance of the week, and Mark Cavendish finished outside the medals in the omnium. Even Team GB's medal winners felt the pressure at times.
Have a look at Chris's second gallery of Team GB's Stresses & Strains below.


text:
Chair of the School of History and Sociology offers a critical history of technology.
In his most recent book, Technology: Critical History of a Concept, Chair and Professor of History Eric Schatzberg "presents a long, complicated, and important story: the emergence of a key concept—arguably the defining concept—of our age."
READ MORE ABOUT THE BOOK
McEver program turns a page with appointment of Steven Usselman.
Assistant professor of sociology examines the role of civil society in environmental movements.
Through extensive fieldwork in Siberia, Kate Pride Brown develops a new theory of civil society in the context of authoritarianism and globalization in Saving the Sacred Sea.
Kranzberg professor reflects on the U.S. - China fight for high tech supremacy.
In a recent op-ed piece in Fortune, John Krige and co-author Mario Daniels discuss how the confrontational approach the Trump administration is now using against China is not a new strategy.
HSTS graduate students excel in their research.
Alice Clifton, Renee Shelby, and Mario Bianchini—graduate students in the PhD program in the History and Sociology of Technology and Science—have been awarded fellowships, had their research published, and received accolades on the national and international levels.
HSOC announces the spring 2020 speakers series.
The HSOC Spring 2020 Speakers Series will focus on the issue of "Social Justice: Power, Inequity, and Change."
VIEW THE SCHEDULE
Explore the Past, Engage the Present, Define the Future – The School of History and Sociology (HSOC) brings the perspective of the social sciences to bear on critical issues facing the modern world, while providing a source of analysis that emphasizes both change over time and cultural comparisons on a global scale.
Minors in the School of History and Sociology
• Sociology
• Health, Medicine, and Society
• Science, Technology, and Society
• Social Justice
• Sports, Society, and Technology
• Women, Science, and Technology
B.S. in History, Technology, and Society
The program's focus on global issues related to the origin and impact of technology and science is also distinctive, providing students with the critical tools needed to understand the development of the modern world.
M.S. in the History and Sociology of Technology and Science
The masters degree in the History and Sociology of Technology and Science can be a jumping-off point for further professional training in law, business, or public policy and is an asset to those seeking careers in museums, historical agencies, and public service organizations.
Ph.D. in the History and Sociology of Technology and Science
This interdisciplinary degree program trains students in advanced scholarly research on the historical, social, and cultural dimensions of science and technology, past and present. Students choose to concentrate in one of two disciplines.
School of History and Sociology Updates
Spring 2020 Speaker Series
The School of History and Sociology presents the Spring 2020 Speakers Series.
The theme of this semester's series is "Social Justice: Power, Inequity, and Change."
Keep Up with HSOC, Week-by-Week
Did you know that the School of History and Sociology produces a weekly newsletter, in addition to its annual newsletter?
Click on the "Newsletter" links in the "News and Events" menu at the top of the page.
About the School of History and Sociology
The School of History and Sociology (HSOC) is an interdisciplinary community of scholars and educators.
HSOC is comprised of historians and sociologists dedicated to the study of social change, past and present.
Friday January 24 12:30 PM - 2:00 PM
China Research Center Event: China's Great Gamble
Location: Bill Moore Student Success Center, President's Suite A & B
Dr. Barry Naughton will discuss "China's Great Gamble: Can the Chinese Government Create a Technological Superpower?"
Monday February 3 4:00 PM - 5:30 PM
Black Feminist Think Tank Presents: "From Shirley Chisholm to Stacey Abrams: American Politics"
The BFTT welcomes Leah Wright Rigueur and Sophia King LaFargue.
Friday February 7 8:30 AM - 4:30 PM
Shadow Day! Experience Liberal Arts @ Georgia Tech!
Location: Bill Moore Student Success Center
Experience Liberal Arts @ Georgia Tech!
Monday February 10 4:00 PM - 5:30 PM
One Person, No Vote: How Voter Suppression Is Destroying Our Democracy
Location: Hall Building, Room 102
Join the School of History and Sociology as we welcome Carol Anderson, PhD.
See All Upcoming Events in the School of History and Sociology


text:
New Faith Community Connects at the Lyric Theatre and Throughout Lexington
08/19/2012 (press release: Nia) // Lexington, Kentucky, USA // Evelyn Cleveland
Nia Community of Faith will host their worship experiences every Sunday at The Lyric Theatre, 300 E. 3rd Street, in Lexington, Kentucky beginning with the Launch Nia Worship Experience on Sunday, September 9, 2012 at 10 am. The public is welcome to attend. Nia, a Ki-Swahili word for "Purpose", is a new faith community of the Kentucky Annual Conference of the United Methodist Church. "We envision Nia to become a growing, multiethnic movement of Christian social activists in spiritual development, personal transformation, and social justice," says Reverend Anthony Everett, a commissioned elder for the conference and founder of Nia Community of Faith. "The worship experience will be spirit-filled with ministry serving as its impetus."
Since October of 2011, Nia Community of Faith activists have been involved in the community and growing a steady support base of the un-churched, the de-churched, and many people who were previously disenchanted with church altogether. "The church of today must use technology in the worship experience and address the crises of our local distressed communities to remain relevant," says Everett. "Nia is the church for people who want to live out Christian faith in relationship to their daily lives. This is called 'practical divinity'. No one should ever be concerned about what they have to wear to attend church. Instead, the church should make everyone feel welcomed and join in the efforts to address the social concerns of the marginalized members of our urban community. In doing so, we serve to aid, to empower, and to become advocates for people who often live in the margins without a voice. This is exactly what Jesus Christ did," says Everett.
So far, Nia Community of Faith through its Nia Gives Back (NGB) efforts has collected food for God's Pantry Food Bank. Nia has also supported community-based groups like Men of Action and Save Our Youth / Stop the Violence, recruited African American men to be mentors to African American male youth for a newly formed mentoring coalition, held an educational series about the issue of mass incarceration in communities of color, and advocated against increasing fees for impoverished prisoners and their families.
Since August 2, 2012, Nia Community of Faith and The Lyric Theatre and Cultural Arts Centre have teamed together to co-sponsor the popular and growing Thirsting Thursdays Spiritual Happy Hour. The free events have featured neo-soul, jazz, and hip hop music, as well as spiritual spoken word, poetry, rapping, networking, and a sermonette from Everett. This takes place on the first and third Thursdays of the month at 7:30 pm. Featured local artists have been Nam Oshun, Victorius Lyric, Devine Carama, and Dewayne Smithers. An open mic session where local talent is welcomed to participate is another highlight of the evening. Canned goods are collected at the events to support the NGB Food Drive.
About Nia Community of Faith
Nia Community of Faith, a new faith community of the Kentucky Conference of the United Methodist Church, is a growing multiethnic movement of Christian social activists in spiritual development, personal transformation, and social justice in Lexington, Kentucky! Like us on Facebook at www.facebook.com/NiaCommunity/, follow us on Twitter at @Nia_Community, email us at [email protected], and Join The Movement at www.LaunchNia.org.
Swashbuckling September at Lightwater Valley: Four weekends of Pirate Adventure Step out in a stylish pair of boots with the new arrivals from SoYouShoes Newmarket Holidays Announces New Line-Up Of Theatre Breaks King Mohammed VI receives High Commissioner for Planning
August 19, 2012 Nia
Nia August 19, 2012 5:45 am
Entertainment & Lifestyle Press Release, News African American, anthony everett, Black American, Christian, faith, food bank, Gospel, hip hop, jazz, kentucky annual conference, Launch, lexington kentucky, lyric theatre, multi-ethnic, multiethnic, neo-soul, networking, new faith, new faith community, nia, personal transformation, poetry, Rap, rapping, religion, reverend anthony, september 9, social activists, social justice, spirit, spiritual development, the movement, Theatre, united methodist church, worship, worship experience
https://newsreleases.submitpressrelease123.com/2012/08/19/nia-community-of-faith-lexington_worship/


Lucie Smith (front) and sister, Sophie, show off their young artistic talent at the AAR Ceramics booth while father, Darryl, watches. The photo was taken at the May Show, which was held last weekend in Vankleek Hill. See page 13 for more information and additional photos.