UK, Penzance - Monday, March 23, 2009: Anne and Brian Horrell pose for a photograph before the bells are loaded on to Gry Maritha, the Scilly Steamship Company's supply vessel, for transportation to St Mary on the Isles of Scilly. (Image by Peter Horrell / http://www.peterhorrell.com)Add to Cart Add to Lightbox Download
- Copyright 2009 Peter Horrell.
- Image Size
- 2690x4159 / 32.0MB
- Contained in galleries
- Bells for St Mary's Church, Isles of Scilly


When I decided to undertake the spiritual exercise 10 People to Pray for to Start Changing the World, prepared by my friend John Lamoreau, I really didn’t think it would be all that difficult. After all, I think I’m a pretty nice person. And I don’t really have any “enemies.”
But John’s list was disturbingly practical – pray for the family member who bugs you the most, your most obnoxious co-worker, the most abrasive person in your church. And the guidelines said to not pray for these people to change in the way I want them to, but to pray for God to bless and guide them.
This exercise turned out to be more difficult than I thought. The list also included the politician you most dislike and the most evil person in the world who comes to mind. But it was actually harder to pray for the people in my own life that I struggle with than it was to pray for a nasty dictator! Some of the prayers were said through clenched teeth.


We offer some programs and groups to help believers grow in their Christian
faith, providing fellowship to encourage and support each other in our
walk with Jesus. We also have children's programs to help children grow
in their their love for God and expression of faith.
※ To prevent the spread of the corona virus, Tokyo Covenant Church has made
the following decisions. We ask for your understanding and cooperation.
1. First service (9:00 AM〜) has been canceled, and only second service
(10:20 AM〜) will be held.
To avoid the "three C's" we have seperated attendees into two
groups that will attend services alternately:
Group 1: Those whose last names start with a character in the "あ (vowel)",
"か (ka)", or "さ (sa)" column of the Japanese hiragana
Group 2: Those whose last names start with a character in the "た (ta)",
"な (na)", "は (ha)", "ま (ma)", "や (ya)",
"ら (ra or la)", or "わ (wa)" column of the Japanese
hiragana chart, plus Nozomien bakery employees.
7/5 Group 1
7/12 Group 2
7/19 Group 1
7/26 Group 2
We will also continue to hold online services every week.
2. Sunday school (9:00AM〜) will also be held with two alternating groups
in the same style as second service.
Online Sunday school will also be broadcast via "Zoom" at the
3. When coming to the church building, please be sure to wear a mask and
to sanitize your hands with the hand sanitizer placed in the entrance and
at the reception desk.
4. All Sunday afternoon programs are canceled for the time being. We ask
that you return home promptly after service.
5. From July, all weekday programs will start up again; however, program
food and drinks are suspended. For more information, please contact the
church or the person in charge of the respective programs. Prayer meetings
continue to be held:
・Every Wednesday at 6:30 AM
・Every Wednesday at 7:15 PM
・Every Friday at 10:30 AM
There may be changes based on the changes in the situation. Please contact
us if you have any questions.
※ = Temporarily canceled due to the corona virus.
Every Sunday from 9:00 AM to 10:00 AM
We offer Sunday School for three age groups:
- Youshouka (preschool to elementary school) - At Youshouka, we have a time of praise
and listen to the message together, then the children break up into their
age groups and have discussion. We occasionally hold fun programs such
as excursions and mochi-making.
- Chuukouka (middle school to high school) - At Chuukouka, we have a time of praise, learn from the message or bible study, then have a time of discussion. We use the Scripture Union's Junior Mikotoba No Hikari (Light of the Word), a devotional guide. In the spring and summer, we participate in CSK Camps, along with other CSK programs throughout the year.
- Seijinka (Adult and Young Men's Division) - At Seijinka, we learn from the bible
as we have discussion using the study guide text. Those from college-age
and up are welcome to join. A young men's division has also been started.
English speaking teachers and members attend.
Bible and Coffee Time※
Bible and Coffee Time is a bilingual English and Japanese foundational
Bible teaching time. We are currently learning from the book of Genesis.
English Bible Fellowship※
3rd Sunday of the month from 12:30 PM to 1:00 PM
The group sings praises together in English and discusses both the contrasts
of the Japanese and English versions of the song and the English meaning.
Every Sunday from 12:10 PM to 12:50 PM
Bible Cafe is held on Sundays after second service and is for those who want to learn more about the faith.
Kosodate Manabikai (Child Raising Learning Group)
Every other Thursday from 10:30 AM*
Manabikai is a suport group for mothers. During this time, mothers enjoy
fellowship and learn about and discuss biblical concepts of marriage and
raising children. The message is shared in English and translated and discussed
Kohitsuji Circle (Lamb Circle)
Every Wednesday at 12:00 PM*
Kohitsuji Circle is a place for parents and children where parents can
enjoy fellowship with other parents as the children have fun playing with
each other. Children of all ages are welcome.
Every Sunday at 3:15 PM (dependent on season)*
Joyful Kids is Tokyo Covenant Church's children's choir. Children learn
to perform christian songs and dances for church services, concerts and
musical plays, with the goal of telling people of the the True God. English
speaking teachers and members attend. Please contact us for details.
4th Sunday of the month
Covenant Choir is Tokyo Covenant Church's adult choir for men and women.
The choir sings a special praise during the second service of the fourth
Sunday of the month.
English Koinonia (English Fellowship)
2nd and 4th Thursday of the month at 7:15 PM*
The group enjoys fellowship and studies the bible together, learning English
through fun activities and excercises.
Every Wednesday at 6:30 AM, every Wednesday at 7:15 PM, and every Friday
at 10:30 AM
A message is shared in English then translated to Japanese, followed by
the sharing of prayer requests and then prayer.
※ = Temporarily canceled due to the corona virus.
＊ There are situations in which programs may be canceled, e.g. holidays are off, so please verify beforehand. Thank you.
If you have any questions concerning any of our programs, you can contact
us via email at firstname.lastname@example.org or by phone: 03-3321-4690 (Mondays are
our break days).


The Karnataka legislative committee on Backward Classes and Minorities Welfare in Karnataka has ordered a survey of churches, missionaries and Christian priests to ‘identify the unauthorised people involved’.
The decision to order the survey was taken by the House Committee on October 13 at a meeting chaired by BJP MLA Goolihatti Shekar in the absence of committee chairman Dinakar Keshav Shetty.
“We want to find out the number of authorised and unauthorised people engaged in church work. It is being done to stop religious conversion in the state,” Shekar said.
The Hosadurga MLA claimed that the religious conversion is increasing in several parts of the state including in his own constituency in Chitradurga district. He had raised the issue in the monsoon session of the legislative session in September.
“Around 15,000 to 20,000 people in my constituency have converted to Christianity including my mother. The missionaries are brainwashing people from marginalised society including Muslims into being converted,” Shekar had said in the Assembly.
On October 11, the MLA had presided over a ‘ghar wapsi’ event in his village wherein members of four families returned to the Hindu fold, one among of them his mother.
The decision to conduct a survey of churches in the state has not gone down well with the Christian community has condemned the decision and has demanded the CM Basavaraj Bommai to revoke the controversial order.


born 5-15 AD in Tarsus/Cilicia, died approx. 64 AD in Rome
In old Ireland, epilepsy was known as 'Saint Paul's disease'. The name points to the centuries-old assumption that the apostle suffered from epilepsy.
To support this view, people usually point to Saint Paul's experience on the road to Damascus, reported in the Acts of the Apostles in the New Testament (Acts 9, 3-9), in which Paul, or Saul as he was known before his conversion to Christianity, is reported to have a fit similar to an epileptic seizure: '...suddenly a light from the sky flashed around him. He fell to the ground and heard a voice saying to him: ''Saul, Saul! Why do you persecute me?''...Saul got up from the ground and opened his eyes, but he could not see a thing... For three days he was not able to see, and during that time he did not eat or drink anything.'
Saul's sudden fall, the fact that he first lay motionless on the ground but was then able to get up unaided, led people very early on to suspect that this dramatic incident might have been caused by a grand mal seizure. In more recent times, this opinion has found support from the fact that sight impediment-including temporary blindness lasting from several hours to several days-has been observed as being a symptom or result of an epileptic seizure and has been mentioned in many case reports.
In his letters St Paul occasionally gives discreet hints about his 'physical ailment', by which he perhaps means a chronic illness. In the second letter to the Corinthians, for instance, he states: 'But to keep me from being puffed up with pride... I was given a painful physical ailment, which acts as Satan's messenger to beat me and keep me from being proud.' (2 Corinthians, 12,7). In his letter to the Galatians, Paul again describes his physical weakness: 'You remember why I preached the gospel to you the first time; it was because I was ill. But even though my physical condition was a great trial to you, you did not despise or reject me.' (Galatians 4, 13-14) In ancient times people used to spit at 'epileptics', either out of disgust or in order to ward off what they thought to be the 'contagious matter' (epilepsy as 'morbus insputatus': the illness at which one spits).
--- close this window ---


thoughts - A.E
thoughts - A.E
GUYS I JUST REALIZED WHY PAPER BEATS ROCK OH MY GOD
PAPER SYMBOLIZES WORDS WHICH SYMBOLIZES BRAINS
AND ROCK SYMBOLIZES BRAWN.
Thank you! Nako friend, mahahanap mo rin yung sayo. Mainggit ka muna sa amin! Hahaha. Joke. Love you talaga. >:)<
have you ever looked through your own blog and been like “damn this is some good shit”
When we were in high school, we promised each other we will not give up on our relationship because we love each other so much. I have been blogging about our days since 2010. We’ve been together since June 14, 2009. He became my boyfriend, and best friend. I know things no one knows about him, and he knows a lot about me too. We’re open with each other and we don’t keep secrets from one another.
We have been praying ever since about our relationship. Only God understands our situation and I’ve been praying “let Your will be done, God”. I guess this is His will for the both of us. So here’s to the people/friends who tried to tear us apart, and have done us no good. And here’s to my friends who kept believing in our love, who have been inspired by our love story, to those who keep on rooting for us, and to those who never gave up on us.
We celebrated our 4th Anniversary last Friday. And tomorrow, my boyfriend will study at San Manuel. He’s a normal college student already. God is really good for giving us this kind of blessing! He’s no longer a seminarian. And yes, this is God’s will. I can’t put into words about what I really feel and think about this whole thing but my main point is that God allowed this to happen.
I never knew I could find a love like this. Thank You God for being on our side.


If you have any questions about our church pleasefeel free to contact us so we can help answer those!
210 Maryland AveWesternport, MD 21562
You can reach us at301 - 359 - 9196
Feel free to email us at firstname.lastname@example.org
Fill out the form below and somebody from our team will be in contact with you as soon as possible
We are a church where everyone is welcome, because no one is perfect and when we get together, anything is possible. We strive to create an environment where people can connect and Grow in Christ.
We are a church of people that have been changed by the power of God, we embrace the truth in scripture that says God has a plan for us that’s greater than our imagination.
210 Maryland Ave.Westernport, MD 21562
301 - 359 - 9196


Nidaros Cathedral Essay
The Value of Nidaros Cathedral
As the preliminary review of the related literature suggests, a distinct expression of Northern Europe in Nidaros Cathedral is quite obvious. The cathedral belongs to the period of Norman involvement in the culture. Namely, pro-Viking culture found agreement with Christian traditions so that such mutual influence resulted in unique representation of both cultures. In fact, prolonged nave and several towers with sharp ends are the result of Norman influence. Likewise, long halls and semicircle arches also belong to the Norman architectural features. Actually, these features are the origins of the Gothic culture as long as Anglo-Saxon architecture was evidently poor in comparison with Scandinavian architecture1.
Needless to say, the cathedral has become a cultural center for local people for many years. It was a center of outgoing international culture during this period of 1170-1360. It is quite obvious fact as long a relative settlement of contradiction between Norman and Christian cultures took several centuries. Furthermore, Nidaros Cathedral is a major cultural heritage nowadays, as well. It is still a centre for local people because it keeps the memories about the national history and demonstrates the uniqueness of the local culture. Despite of the results of the survey, which has witnessed that nearly 52% of local people are indifferent to restoring the cathedral, the cathedral contains a custom value to the Scandinavian culture2. Nidaros Cathedral was always regarded as the place where any person may pray to God and share his or her troubles and happiness. Besides that, peculiar architecture of the cathedral presents a symbol of two cultures, which were merging together. As it has been mentioned before, the cathedral may be proved to be the origin of Gothic style.
Taking all these points into consideration, it is important to note that there has been a little agreement on the fact that Nidaros Cathedral remained a great symbol of Restoration in Norway and keeps representing national uniqueness. It is becoming increasingly difficult to ignore the evidence of certain controversy regarding the restoration of the cathedral. In fact, some economic and even environmental implications are involved in this issue. On the contrary, Nomadic roots were quite close to the Christian ones these years. Doubtless, the transformation took a long period, but a gradual merging of two cultures is obvious. The related literature review assumes that this assimilation was both natural and deliberate3. Nomadic and Christian elements are obviously seen regarding the design of the cathedral. Long halls, octagon, and altar are the most distinct signs of Christian castle while long sharp-ended towers, long naves, semicircle arches are a valid evidence of Nomadic architecture. Taking all these points into consideration, it is to be admitted that the following paper lingers upon the proving that The Cathedral of Nidaros remains to be a great symbol of Norwegian nation because of its outstanding history and unique architectural design.
Contextualizing of Design and Cultural Perpsectives
Nidaros Cathedral has become a significant sign of the Norman nation belonging to the Christian world. It is quite apparent fact regarding the architectural layout of the cathedral and the outlooks of local people concerning their religious beliefs and attitudes to the cultural heritage. One may argue that Christian involvement prevails in outlooks of Scandinavia’s citizens, but it is pivotal to mention that the cathedral is tending to follow the patterns of Norman architecture, which has enough evidence to be regarded as the origin of Gothic style.
Speaking about elements of Norman architecture in the cathedral, it is to be admitted that Nidaros Cathedral as well as the other Nomadic temples, does not have a particular symmetry. Namely, it is quite possible to say that different sides of the cathedrals look differently so that one may perceive that as two different temples.
The cathedral, as pro-Norman temple, does not have a distinct siding so that it is possible to perceive different sides of the cathedral as two different building. It is a distinct feature of pagan temples, which is associated with Gothic style. Hence, this Norman feature makes local people value the cathedral as an emblem of national identity. This feature is known to be Gothic, but its origins are becoming apparent nowadays. In such a way, a cultural meaning of the cathedral is reflected in its architectural design. Despite of Norway’s being officially a Christian country, the cathedral is regarded as the symbol of national identity owing to the distinct Norman features in the design of the cathedral.
The National Value
In regard to the cathedral in terms of the local respect, Nidaros Cathedral is the spiritual centre of Norway. First of all, it can be explained by the fact that the cathedral represents Norwegian character itself. The magnitude of the cathedral conveys the meaning of hard work, creativity, and scrupulous care, which are typical of Norwegian mentality.
Second, the cathedral symbolizes the original religion of Norway. The images and of various mysterious creatures are the primary reflection of this symbolism. Again, it can be referred to Gothic style as it also uses mythological elements in the architectural design.
This is a typical reference to the pagan culture of Norway. In such a way, the cathedral reminds about the pagan past of Norwegian nation. As a result, it is one of the factors, which make the cathedral the national symbol as long as its design refers to the Norman history of the nation. Still, the cathedral represents the pagan origins of the country and emphasizes on the Norway’s belonging to the Christian world, as well.
Besides that, it is becoming increasingly apparent that such sophisticated building has involved a considerable amount of creativity, hard work, and care. Hence, investments in restoration can lead to the redevelopment of the national originality. As it has been mentioned in the previous paragraph, the cathedral can become a representation of Norwegian character: care, originality, and conscientious work are typical of the Scandinavian nations. The design of the cathedral clearly demonstrates that regarding the magnitude of the building. The cathedral managed to save its significance though because of strong respect from the side of the average citizens. Surprisingly, all these hardships concerning the restoration of the cathedral influenced an increase in the respect of Nidarosdommen. Hence, the cathedral is valued by Norwegian society so that it can make an impact on the government. Having considered these points, it is to be said that Nidaros Cathedral remains emblematic not only in the 19th and the 20th century but possibly in the 21st, as well.
Authenticity of the Cathedral
It is possible to say that the cathedral is authentic not because of its material or architectural features but its significance in culture and history of Norway. To be more exact, the concept of Nidaros Cathedral is authentic. Christian layout and Norman design is quite an original mixture so that it is worth description.
To be more specific, regarding Christian features, it is necessary to note such elements as large central hall with the altar and octagon under it. It is traditional elements of the majority of Christian temples. As for Norman features, it is to be admitted that high towers, portals, arches, and wall-size pictures are the evident sign of Norman, even pagan origins.
These portals are also the features of Norman culture. In such a way, the cathedral’s design witnesses about the Norman history of Norwegian nation. Namely, the cathedral may look not so unique, but its history and symbolic meaning can play an important role so that described above features of design are emblematic, as well. Historically, this cathedral was supposed to be the place for crowning of the future kings of Norway. The significance of this place is quite evident. In a like manner, the Danish king Christian IV decided to keep the cathedral safe during the Black Plague while Norwegian population was in the decline. It is important to note that none of the palaces or any other churches were built while Nidaros Cathedral was valued by the foreign ruler, as well4. It is one more proof that the cathedral was a sacred place for many people, especially within 14th- 19th centuries so that it is still possible to restore a former importance of the cathedral.
On the contrary, the cathedral was affected by various damages. As a result, the octagon vault fell and the need for major restoration emerged in 1833. The interest in the restoration of the cathedral reached its peak at that time so that there was a chance for the cathedral to be restored. The restoration started in 1869 though, but a meaningful work had been done. The nave, façade, rose window, and stained-glass windows received their former symbolism. 5
With regard to the historic perspective of the cathedral, it is crucial to admit that Norway was in a dubious situation concerning the economic obligations on the restoration of Nidaros Cathedral. In fact, Norway made a confident start of national growth, after British blockade6. As a consequence, the restoration of the cathedral is obviously logical in this case as long as it symbolizes the national identity of Norway.
In particular, as it has been mentioned before, the cathedral is built with soapstone, which is known to be weather-resistant. On the other hand, Norway had quite enough problems to solve as it had been affected by British blockade considerably. Still, the cathedral played its role as it is expected to play nowadays. The restoration of the cathedral helped the country to become recognized as proactively developing Scandinavian state.
The restoration was boosted by extremely poor condition of the cathedral. It was stuck with the lightning in 1719 and the fire destroyed the majority of construction. The restoration, however, started in 1869 again. The west nave was completely restored, and the octagon and the second altar were reconstructed again7. In such a way, it is possible to say that the government as well as the representatives of Norwegian intelligentsia were realizing the value of Nidaros Cathedral. The majestic look of the cathedral was extremely important because Norway was intending to have become commonly recognized as an independent state.
Christian Perspective of the Cathedral
Besides the political, historic, and economic issues of the cathedral, the spiritual perspective is worth discussion, as well. In fact, Nidaros Cathedral was portrayed as the highest testament for the entire Norway, especially in times of cultural and political growth of the country. Norway was entirely Christian by that time so that the cathedral served the spiritual desires of the citizens. Moreover, pilgrims kept visiting the sacred place. Norway was becoming recognizable worldwide partially owing to a strong influence of the cathedral on the religious beliefs of Scandinavian people. Taking this point into consideration, the need for the restoration of octagon and the inner elements of central hall is quite obvious, as well.
On the contrary, the restoration was still insufficient concerning the extents of the entire building. The cathedral has become a historical monument nowadays so that the contribution of the government in 1854 is valuable even today. Even more, the chairman of the society for the preservation of Norway’s ancient monuments, Nicolay Nicolaysen, expressed a strong enthusiasm regarding the restoration process. The Irish martyr-virgin St. Sunniva was associated with the cathedral because Nicolaysen was publically expressing the idea of Norway belonging to the Christian world8. He placed emphasis on the need for praying for St. Sunniva in the cathedral as long as the martyr and the cathedral represent the emblem of Christianity on Scandinavian land.
As a consequence Nidarosdommen includes the most distinct representations of Christian architectural design. Norway was mainly protestant country so that the cathedral represents a tolerance to the other branches of the Christianity while Protestants are known to be focused only on their own beliefs. Later on, the government approved the budget for restoration of the cathedral in 1854. As it has been already mentioned, the restoration started in 1869 though. Still, it is essential to note that it was one of the most “honest” architectural works in the entire history of Norway9. The “honesty” of the restoration refers to the fact that the the outer look of the Christian cathedral started reminding about the Norman past again: long naves, towers, and wall, carved with a sort of ancient runes are the direct reference to the pagan history of Norway. Newly emerging symbolic meaning of the cathedral was the most prominent result of the great restoration of Nidaros Cathedral.
Eventually, it is the main points regarding the spiritual perspective of Nidaros Cathedral. As a result, Norwegian nation obtained one more unique feature: it had a pagan past and keeps valuing it while Christianity has contributed to the cultural heritage of the nation, as well. In the context of the cathedral and national identity, it can be considered as the sign of the proactively developing nation, which respects its history but looks ahead towards the acceptance of intercultural values.
To sum up, it is necessary to admit that Nidaros Cathedral is an outstanding piece of the great restoration in Norway. It is a symbolic place for the entire Norwegian nation even though the cathedral has not been restored completely. Apparently, it plays a significant role in the national culture as long as it dates back to the times of the first attempts of Christian assimilation in Scandinavia. Subsequently, the cathedral started conveying the meaning of the worldwide recognition. The cathedral saved its Norman origins so that it can be claimed to be the first representative of Gothic style. Except these values, it is still a scared place for the local people, who regard Nirdaros Cathedral as a cultural center. It can be explained by the fact that the cathedral has quite long history, which was followed by various important events regarding the development of Norway as an independent state. Nidaros Cathedral is popular among the local people because they consider it to be the place of the original Norwegian religion. The cathedral contains elements of traditional Catholic churches and Norman architecture. In the same manner, Norwegians strongly believe that their original spiritual beliefs are referred to the Christianity and the pagan past. Therefore, the cultural value of the cathedral is mentioned in the national constitution of Norway. That places the emphasis on the evidence of the government’s being aware of such cultural relic. Needless to say, the government has its own understanding of Nidarosdommen’s value, but it only proves the importance of the cathedral for the entire country. The government’s opinion about the value of the cathedral was different alongside its entire history, but it is worth mentioning that there has been a little evidence of a total social ignorance concerning Nidaros Cathedral while the government neglected the cathedral for decades in the past century.
By the same token, the Future Kings were supposed to be crowned in the Cathedral of Nidaros. Hence, it is possible to assume that the cathedral was representing the royal power in Norway as long as it was eligible for the arrangement of the crowning ceremonies. Again, this evidence emphasizes on the importance of the cathedral from the political perspective. The ceremony of crowning was becoming known across the entire Europe quite quick so that the location of ceremony was obviously mentioned many times. It made the cathedral recognizable worldwide. The significance of the cathedral for the government has become apparent as soon as the government adopted the plan of the cathedral’s restoration in 1851. This evidence proves the value of the cathedral regarding social, political, and even economic perspectives. The subsequent implementation of the restoration budget in 1854 and factual restoration underpinned this significance finally. The cathedral was restored but not entirely though. Unfortunately, it was the last major attempt to make the cathedral look as it was originally built. Simultaneously, the adoption of protestant Christianity in Norway has conveyed more sacred meaning of Nidaros Cathedral. First of all, it was the representation of the finally assimilated Christianity in Norway. Second, it was a symbol of royal divine power as long as protestant religion had become an official one and the Future Kings were expected to be crowned in the cathedral.
All in all, it is to be said that the Cathedral of Nidaros is remaining to be a significant symbol of the great restoration in Norway. It is a great historic and cultural center even nowadays. Such value can be explained by the meaningful history of the cathedral and its original cultural origins. What is more, the cathedral can be regarded as a pioneer of Gothic style as long as it includes numerous typical elements such as high towers and semicircle arches. It is an ancient monument nowadays, but it still represents a cultural value and attraction for the tourists. Generally speaking, the Cathedral of Nidaros is the reflection of the Norwegian important events, especially the adoption of the Protestant Christianity. In consequence, Norway has become recognized worldwide that is why the cathedral plays such an important role in the history of the country. These values obviously witness about the significance of the cathedral for the present and future generations.
To the broadest extent, the Cathedral of Nidaros is a representation of the international culture. The cathedral symbolizes the merging of Norman and Christian cultures. It is abundantly obvious regarding the architectural layout of the cathedral: it has long “nomadic” naves, high towers, and wide windows while the inner structure is typical of early gothic cathedrals. Therefore, this evidence suggests that Nidarosdommen is one of the first representatives of Gothic style. In regard to the historic perspective of the cathedral’s intercultural value, it is worth saying that the cathedral is a place for the pilgrimage for the entire Northern Europe. This place is valued by Scandinavians so strongly because it reminds about the Norman origins of Scandinavia. In such a way, the Cathedral of Nidaros is both valuable as the element of the international culture and as a custom piece of ancient architecture, which dates back to the pagan past of Scandinavia.
Having considered all these points, it is necessary to admit that the preservation of such significant elements of national and world cultures are essential for the entire society, economy, and even politics. Even though the cathedral has not been restored completely yet, it plays an important role in the development of Norway because it reflects its national essence. One may argue that the prosperity of the country does not depend on the non-material values. In fact, the valuation of the culture is one of the distinct signs of the national prosperity as long as any developing country always preserves its culture. Namely, it is a mutual connection between the economy and culture, which should be commonly understood and accepted. Therefore, such significant pieces of national culture as Nidaros Cathedral should be restored and preserved for the contemporary and future generations.


By PAMELA SAMBOLA
If God were to give you a Christmas gift, what do you think it would be?
Would it be one of silver or gold wrapped neatly under a tree?
Would it perhaps be a diamond or some precious stone or gem?
What great thing would you desire, if you were to receive a gift of Him?
God’s gift was given to us when He gave the world His Son.
Christ is the way of Hope and Salvation to each and every one.
So, whether or not you get the gift you desired, be sure you’ve received His.
For when God gave Christ to us, He gave THE GREATEST GIFT THERE IS.
I am an aspiring inspirational writer with no formal credentials or publications. I simply have a love for God and for His Word, which I strive to proclaim through my writings.
About the Author:
Article Source: http://www.faithwriters.com <a href=”http://www.faithwriters.com”>CHRISTIAN WRITER</a_


St Jerome: patron saint of translators
Yes, it’s true: 30 September 2020 was International Translation Day. So if it’s last week’s news, why are we writing about it now?
To be honest, we were busy working on an urgent subtitling project that required our full attention. That’s why we weren’t able to write about this last week.
In their article on International Translation Day, the United Nations explains why the date of 30 September was selected. According to the Christian calendar of saints, 30 September is the feast of St Jerome, the “Bible translator, who is considered the patron saint of translators”.
Born around 342 AD, Jerome was primarily known for translating most of the New Testament from Greek into Latin, and parts of the Old Testament from Hebrew into Greek. His native language was the Illyrian dialect, and he was fluent in Latin, which he learned in school, and Greek and Hebrew, which he acquired due to extended travels.
In a video on St Jerome’s life by Catholic Online, we learn that he is sometimes depicted with a lion or an owl. He was extremely prolific, studying, writing and translating theological texts. It is recorded that he died near Bethlehem on 30 September 420.
Is today’s translator so different from the patron saint of archaeologists, bible scholars, librarians, students and translators? Yes and no. We, too, are fluent in multiple languages, and maintain our fluency – like a muscle or body part that requires exercise – through study, conversation, and travels. We devote significant amounts of time to carrying out translation projects. Unlike St Jerome, however, most of the tools and resources available today are just a click or a password away. Some of us may remember translating without the help of a computer, writing out translations longhand and looking up words in specialised dictionaries. Not only did they cost a pretty penny, they were often very heavy and unwieldy! Now imagine St Jerome having few if any dictionaries or reference books - and translating with a quill!
Bible in the Latin translation of St Jerome, Paris, 1260s.
Can you think of anything else that is the same or different?


Come out during our Celebrate HER event + meet Mercesdes Wilson, local author of Hope: How Faith Carried Me Through My Darkest Hours, and founder of For Our Daughters. She will be here telling her story + signing her books. Her new HOPE jewelry line will also be available for purchase.
25% of each book sold will be donated to For Our Daughters.
Mercedes E. Wilson brings deliverance through her voice in many ways. Transformational speaker, author, television personality, radio and podcast host, event emcee, and founder of a non-profit, “For Our Daughters” are a few of the ways she brings hope to the masses. She jokingly refers to herself as an “Accidental Evangelist,” because after her breast cancer diagnosis at the age of 28, the desire to help others and live a life of obedience was so heavy that it was like fire shut up in her bones, and she had to release. Every experience, positive or negative, every tear, and every gift given to her by God has been carefully crafted and packaged for the consumption of others so that they too can receive the healing and breakthroughs that she has received, but only if they’re willing to do the work.
Through her non-profit, For Our Daughters Inc, Mercedes has nurtured and equipped 4,000 young women with the tools necessary to have serious conversations about their health.
Her first book titled: “Hope: How Faith Carried Me Through My Darkest Hours”, has already touched many people across the country. However, “Hope” is more than a book; it is an unfiltered raw love letter to God that not only reveals the inner workings of Mercedes’ heart, but it lends space and instruction for readers to also overcome obstacles in their own lives.
The Mercedes Wilson show delivers a genuine look at the modern church and controversial topics, and is aired on Power 96.5. Mercedes confronts the hard topics head on, but always leaves her listeners with practical takeaways to apply to their lives as they reconcile thousands of years of religion with Jesus’ message of hope and love.
Mercedes has been featured in many publications, including, Buffalo News, BWNY Magazine, Buffalo Healthy Living Magazine, and Housekeeping Magazine online to name a few.
Out of everything she has accomplished and overcome, Mercedes’ greatest blessing is her amazing husband and four wonderful children. The Lord has repaid her beauty for ashes with her family, and they are her largest compliment and answer to her testimony. In spite of what your life may look like, hope gives you supernatural vision through your circumstances.
Mercedes E. Wilson is a passionate servant leader tasked with delivering a message of hope to everyone needing encouragement through their circumstances; big or small. As an author, speaker, television personality, radio and podcast host, event emcee, and founder of a non-profit, “For Our Daughters”, she takes her supporters through paradigm shifts from where they are to a deeper understanding of themselves. God has given Mercedes many gifts, and she intends to use every one of them to empower others through their darkest hour and to glorify Him.


The Threshing Floor
AN OVERCOMER'S START TO AN ABUNDANT LIFE
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. John 12:24-25
How do I know that I will go to heaven?
The Bible tells us that we can know that we have eternal life (1 John 5:13). We can have this assurance because God has promised to save every one that believes the Gospel (John 3:16; 6:47; Romans 10:9-10). Having eternal life is not conditioned upon our deeds (Romans 3:23; 28; Ephesians 2:8-9).
The Bible teaches that we are all guilty of sin and deserving of hell. This is why God sent His Son, Jesus Christ to live a perfect life as fully man and fully God. Jesus willingly died to take the penalty that we deserve and rose from the dead three days later. It is only by accepting these truths in faith that we can access God’s free gift of salvation. This is the Gospel. No one will get to heaven by doing good or not doing bad (Galatians 2:16).
God is one but is three persons: Father, Son, and Holy Spirit. In John 3, Jesus the Son told a man named Nicodemus that we must be born again to go to heaven. The moment that we believe the Gospel, the Holy Spirit indwells and regenerates us a new person (2 Corinthians 5:17; Ephesians 4:22-24; Romans 6:6). When we are born again, we are born into the family of God as sons and daughters. We have a new identity. The life we live until we get to heaven is meant to be as an extension of Christ (Galatians 2:20).
The Five Points
As children of God who have been born again to eternal life, we now take a new identity and are called to live accordingly. (John 8:31;12:26). This is called discipleship. The diagram to the left will help us understand how this works. The arrows represent relationships. At the center of all of our relationships, is our heart.
The Bible tells us to protect our hearts (Proverbs 4:23). It’s no wonder as the condition of our hearts will determine the quality of our life and relationships.
Essentially, we want our hearts to have an attitude of worship towards God. The primary way of worship is through obedience. There are many commands in Scripture, but all are elaborations on just two: To love God with all your heart and to love your neighbor as yourself (Matthew 22:35-40). True love is inherent in God’s nature, not in man’s (1 John 4:7-8). Therefore, we must rely on God’s Spirit in us to obey Him (John 17:26; Romans 5:5). True love offers itself for service (John 15:13; 1 Corinthians 13:1-8). This is true worship from the heart (Romans 12:1-2).
The up and down arrows represent our relationship with God. The down arrow is how God primarily communicates to us: The Bible. The up arrow is our communication to God: Prayer. Both synergize with our hearts at the center. If anyone of these areas is lacking, it will affect the others.
The Bible is crucial to discipleship. Both Old and New Testaments are the very Words of God, breathed out by His Holy Spirit working through human penman. They are inerrant, infallible, and our sole authority faith and practice. It is through Scripture that we will learn who God is and how we should love Him and others (2 Timothy 3:16). Jesus compared Scripture to food (Matthew 4:4). Just like a baby cannot grow without food, we are spiritual newborns that cannot develop without the Bible (1 Peter 2:2). Start reading the entire Bible, but begin with the books of John, Genesis, and Romans.
Without prayer, it is impossible to be a fruitful disciple. It both helps us keep our hearts pure (Matthew 26:41) and requires a pure heart (1 John 3:22-23; Psalm 66:18). Just like a dad wouldn’t give his hungry son a rock instead of bread (Luke 11:9-13), our Heavenly Father will withhold no good thing from us if, in Jesus’ name, we persistently ask in faith according to His will (Matthew 21:22; 1 John 5:14-15). This makes the praying life a peaceful life (Philippians 4:6-7).
The right and left arrows represent our relationships with others. To the right is other Christians and to the left is the unbelieving world. Again, our heart is at the center of it all. For example, if we do not walk in love to our neighbor, our heart is impure and this affects our relationship with God. If our prayer life is lacking, our heart will be left undefended and this will inevitably hurt our service to others.
To the right are our brothers and sisters, that is, other born-again believers. The Bible calls us collectively “the Body of Christ” (Romans 12:5). Each of us has been given certain giftings by the Holy Spirit that equip us to help and be helped by one another (1 Corinthians 12; Ephesians 4:11-12). Therefore, it is of utmost importance that believers connect to a local church (Hebrews 10:25). It is here that we can be baptized, partake in the Lord’s supper, be taught the Word of God, be sharpened as others hold us accountable, and will be able to give and serve as well.
To the left is our outreach to the lost world. This is how we continue Jesus’ mission on earth until He returns (John 20:21; Acts 1:8-11; 2 Corinthians 5:18-19). If we fail to do this, we are as useless as salt without saltiness of a candle under a bucket (Matthew 5:13-16). In outreach, our biggest priority is the Great Commission, that is evangelism and discipling others (Mark 16:15; Matthew 28:18-20).


Dreams and visions can be powerful tools to communicate with God and receive spiritual insights. Despite their importance, however, they are often misinterpreted or overlooked by believers. The Charismatic movement, with its openness to supernatural manifestations, embraces dream interpretation as one of the avenues through which God may speak to us. But how do we discern the biblical meanings behind these images? This article explores some of the key symbols in dreams and visions.
The Bible is replete with rich symbolism, and each color is imbued with a specific spiritual meaning. White, for example, symbolizes purity and holiness. As such, when you see the color white in a dream, it can represent God’s cleansing and purifying work in your life. The colors of the rainbow also hold special significance for biblical prophecy.
In the Bible, dreams biblical dream meanings are an important way for God to communicate with you. They can give you insight into your personal or spiritual journey and provide guidance for future decisions. They can also serve as a tool for you to test your faith. When you have a strong spiritual connection with God, the symbols in your dreams and visions will have deeper meaning.
When you have a strong relationship with Jesus, the Bible says you will “pray without ceasing.” Dreams and visions are an important part of this. When you have a dream in which you see yourself praying, it symbolizes your commitment to prayer and your trust in God’s promises. It also foretells that you will have support from the Holy Spirit during upcoming challenges.
A dream that you are being bathed in water signifies that you will experience divine healing. This is a sign that you are about to recover from illness or injury.
Dreaming of a wedding in the Spirit indicates that you are involved in spiritual marriage with a spirit spouse. This is a good thing and will lead to blessings. On the other hand, if you dream of someone’s death in the Spirit, it suggests that this person is no longer with you or has passed away from your life.
If you have a dream in which you are being taken into heaven, it represents your salvation from sin and the promise of eternal life with Christ. Alternatively, if you have a nightmare in which you are being led into hell, it can be interpreted as a warning that you are going astray and may be losing your salvation. It is therefore imperative that you stay faithful to God and His word!


How should we respond to such a claim? Should Christians be concerned that Matthew is the only biblical writer to mention this exceptional miracle? What impact might this argument have on belief in the physical Resurrection of Jesus Christ? Without an explanation from the biblical writers, I cannot say with certainty why they chose to write what they did.
Resurrection - Wikipedia
Of course, my theological explanation is that the Holy Spirit did not choose to have the other biblical writers to mention it. Why might that be the case? I have an explanation that I think makes very good sense. I think the answer is obvious: they would not. How do I know? Well, all four Gospels affirm that Jesus rose from the dead, but they do not believe it. So in a sense, this objection does not seem to be all that genuine for most of the people who raise it. Now why is Matthew the only one to talk about this event?
Matthew clearly wrote his Gospel to Jewish readers. He repeatedly emphasized the fulfillment of Old Testament passages. He knew his readers were very familiar with the Old Testament. In the passage in question, Matthew explains an event that took place in Jerusalem. Some of his readers may have even been familiar with it, either through firsthand knowledge or by hearing it from others.
What Will Jesus Do When He Comes Again?
The Love Shack. Christie Ridgway. Crime Scene. Rick R. Antiques Disposal. Barbara Allan. Little Bad Girl. Treasure Blue. Figuring it Out. Shawn Lane. Little Bad Girl 2. Just One Night. Nancy Warren. Valentine's Dream. Sandra Kitt. Survive the Night. Vicki Hinze. Spy in the Saddle.
Dana Marton. True Friend. Mark McKlendin. New Life. Bonnie Dee. Bundle of Joy. Annie Jones. Kate Watterson. Single Dad's Christmas Miracle. Meg Cabot.
- Resurrection in the Old Testament? Like, from the Dead?!
- Liebe kann man nicht planen, Casanova! (Julia 25) (German Edition)?
- The Raising of Lazarus: Unbind Him and Let Him Go (An Expository Sermon).
- What Is the Resurrection of the Dead, and Who Will Be Resurrected First? | dienatene.tk.
- Accessibility links.
Antiques Disposal. Barbara Allan. Little Bad Girl. Treasure Blue. Figuring it Out. Shawn Lane.turlianforevlen.ml
Did the Dead Rise and Appear in Jerusalem?
Little Bad Girl 2. Nancy Warren. Valentine's Dream. Sandra Kitt.
Vicki Hinze. Dana Marton. True Friend. Mark McKlendin. New Life. Bonnie Dee. Annie Jones. Kate Watterson. Susan Meier. Watch Me. Lisa Renee Jones. The Land of Laughs. Jonathan Carroll. Larceny and Old Lace.
- Navigation menu.
- Intracellular Delivery: Fundamentals and Applications: 7 (Fundamental Biomedical Technologies);
- Articles about Lazarus Raised from the Dead - Bible Story.
- Bound to be Punished: Part II (Bound to be Punished Series Book 2).
Tamar Myers. A Gift of Family. Mia Ross. Caitlind L. Stacy Connelly. Batman and Hat Rack.
BBC News Navigation
Thomas M. The Glass Is Always Greener. Something to Believe In. Kimberly Van Meter. Elizabeth Otto.
Ann Roth. Collateral Damage. Hannah Alexander. Lone Wolf. Terri Louise.


Our graduate theology program at 泽维尔大学 is offered through the Institute for 灵性 and Social Justice. The Institute offers students a rich academic and engaged atmosphere in the Ignatian tradition where they pursue personal enrichment and the grounding for a variety of Christian vocations, 职业选择, 或者未来的博士工作. Rigorous classes presented in a variety of formats (在线, 晚上, 周末, condensed 8-week) allow students to explore theology and topics of Social Justice, 圣经研究, 灵性, 世界宗教, 青年/校园事工.
Theology graduate students gain the historical awareness, 关键技能, and professional resources necessary to enter or advance in a variety of 职业选择, 比如教学, 部, or writing; doctoral work; or to promote their personal spiritual development.
- Small classes held at a variety of times (i.e. in the 晚上s, on the 周末, or 在线)
- 各种各样的类格式(i.e. 每周的面对面会议, 压缩的8周格式, 在线, or a hybrid format which includes 在线 and in person)
- A course schedule that accommodates full-time or part-time working students
- The option to begin courses in the summer, fall, or spring
- 特别学费 for teachers, those working in social and religious ministries, and volunteers
- 奖学金基金 可能会提供学费援助
NEW Synchronous Online Graduate Student Option
The ISSJ is excited to announce a new Synchronous Online Graduate student option - students enrolled in this format option will have the ability to attend all of their theology graduate classes synchonously 在线. Meaning their classes will be scheduled at a specific time but that they will be able to attend using a computer and a web-conferencing program (such as Zoom) and will be considered a fully 在线 student to allow anyone across the nation to become a Xavier Theology graduate student, without the requirement of coming to campus.
Students choose to study theology at 泽维尔大学 because of the diversity and expertise of its theology faculty, the grounding in the Ignatian tradition, and the approach that is ecumenical and inquiring in spirit. Xavier's variety of degrees (general and specialized) offered within the Institute for 灵性 and Social Justice empower students through constructive theological reflection and responsible social action. The General MA degree path is ideal for those who would like to pursue personal enrichment 或者未来的博士工作
The specialized degrees in theology offered by the Institute for 灵性 and Social Justice are designed to bring together theory and practice, building on the traditions of spiritual discernment (Ignatian and others), theological reflection and purposeful action. These degrees educate adult learners towards work as knowledgeable, thoughtful and responsible professionals who improve their work environments and society as a whole. These specialized degrees prepare students for a variety of challenging and rewarding careers in sustainability, 社会部门, and pastoral ministries- including youth and campus 部 and chaplaincy.
Xavier's graduate program in theology supports any number of professional options, and our program provides flexible possibilities for innovative degrees. 然而, you may find yourself wanting a rigorous introduction to a very specific topic in the context of the unique space of support, 刺激, 课程的严谨性和深度. Did you know you can register for up to two graduate courses without being a degree-seeking student? Or you can take a series of courses designed to support you with a Certificate in Theological Studies.
- THEO 520: Journey Through Christianity I: Community, Authority and Expansion
- THEO 524: Journey Through Christianity II: Reformations, Modernities and the Global Context
- THEO 624: Theological Imagination: Approaches to the Sacred
- THEO 547: Ethics in a Time of Planetary Crisis
The general MA in Theology takes the foundational courses plus 15 semester hours in elective courses.
Our specialized degrees take the foundational courses, THEO 690 洞察力 and Integration: Capstone Course, and the corresponding courses for each concentration:
- Ethics 灵性 and Professional Practices (ESPP) Concentration
- Solidarity and Sustainability in a Global Context (SSGC) Concentration
- Applied 灵性 and Pastoral Care (ASPC) Concentration
提奥504 -解放圣经- This class introduces methods of scripture study used to interpret both the Hebrew Bible and the Christian Scriptures. This introduction substantively addresses the relationship between biblical interpretation and 社会正义 questions regarding gender, 比赛, class, 还有环境.
THEO 514 - Spiritual Exercises For 21st Century - This team-taught course re-envisions Ignatius' Spiritual Exercises in light of recent New Testament scholarship and a contextual understanding of the sixteenth century, in which the Exercises were developed, with an eye to the global challenges and possibilities of our era.
THEO 520 - Journey Through Christianity I - This course is an introduction to the evolution of Christian thought from the first century to the late Middle Ages focusing in particular on the issues of community, authority and ecclesial expansion.
THEO 607 - Theology and Migration - In this course, students will reflect on the histories and the contemporary phenomena of migration. Students will seek to understand migration theologically, 圣经, 从历史上看, and ethically in the broader framework of divine hospitality.
THEO 622 – 世界宗教 and the Environment - This course will explore the contributions of several world religious traditions towards constructing an environmental theology that can address our current global environmental crisis.
Optional concentrations support careers in:
Students receive a strong grounding in biblical studies, 基督教史, 道德, 和系统学. Electives allow for students to craft a unique degree path as they choose from a variety of courses in social justice, 灵性, 田园部, 世界宗教.
Whether students are looking for personal enrichment, 为新职业做准备, or hoping to pursue doctoral work, graduate theological study empowers students with reflection and imagination that will enrich their work and life experience.
Each of us has a purpose in life—although it often takes a supportive learning community to refine that purpose. Xavier will help you understand your unique gifts and passions and, with the tools of Ignatian discernment, you will learn practices to help you live toward your life's purpose.
神学(MA) Program at 泽维尔大学
The mission of Xavier’s theology program is to provide a transformative theological education from a Catholic and ecumenical perspective inspired by the documents of the Second Vatican Council and the 35th General Congregation of the Society of Jesus. 相应的, our mission empowers graduate students to: think theologically, analyze issues from a Catholic and interreligious perspective, and act responsibly in 世界 for the promotion of peace and justice. Our graduate program in theology provides students with a firm foundation in Christian theology through the study of scripture, 传统与伦理. 但是这个程序, is flexible enough to accommodate a wide variety of interests while equipping students with the historical awareness and professional resources necessary to enter or advance in careers 比如教学, 部 or writing; to pursue doctoral work; or to promote their spiritual development.
Our graduate theology program at 泽维尔大学 is offered through the Institute for 灵性 and Social Justice. The Institute for 灵性 and Social Justice is a part of 泽维尔大学's 文理学院.
泽维尔大学 文理学院 challenges students to develop an integrated understanding of humanity, 世界, and God by pursuing the questions raised in Xavier's core and departmental curricula. The 文理学院 is the oldest and largest college at 泽维尔大学. The college provides an excellent liberal arts education in the Jesuit tradition that prepares students for careers, 专业或研究生院, 以及全球化社会中的生活.
泽维尔大学 is a private university located in 辛辛那提, 俄亥俄州, providing a liberal arts education in the Jesuit Catholic tradition. Founded in 1831, the University is the sixth-oldest Catholic university in the nation. It has been ranked among the top 10 master's-level universities in the Midwest by U.S. 新闻 & World Report for the past two decades. The Princeton Review names it one of the "Best 385 Colleges in America."


This is about the law and being released from the law, which is by Christ's sacrifice. Romans is a good study about the law, and sin that continues to be a battle. The battle is due the new nature and old nature. We are new creations in Christ, but as long as we live we still carry around the old nature and have to battle it. A study of these chapters will answer a lot of questions. Note there is not in and out of Christ or alive and dead to sin. There is no indication of any condition on your behavior and nothing about you being sin free when save. It is just the opposite. I cut a few things out just to shorten it up, but it is all good.
Dead to Sin, Alive in Christ. Note it never says you will not sin, but don't live in sin or let sin master you.
1What shall we say, then? Shall we go on sinning so that grace may increase? 2By no means! We died to sin; how can we live in it any longer? 3Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? 4We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.
10The death he died, he died to sin once for all; but the life he lives, he lives to God. 11In the same way, count yourselves dead to sin but alive to God in Christ Jesus. 12Therefore do not let sin reign in your mortal body so that you obey its evil desires. 14For sin shall not be your master, because you are not under law, but under grace. Slaves to Righteousness 15What then? Shall we sin because we are not under law but under grace? By no means!
Romans 7 (New International Version)
4So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit to God.
Struggling With Sin, everyone does.
14We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16And if I do what I do not want to do, I agree that the law is good. 17As it is, it is no longer I myself who do it, but it is sin living in me. 18I know that nothing good lives in me, that is, in my sinful nature.[c] For I have the desire to do what is good, but I cannot carry it out. 19For what I do is not the good I want to do; no, the evil I do not want to do-this I keep on doing. 20Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.
21So I find this law at work: When I want to do good, evil is right there with me. 22For in my inner being I delight in God's law; 23but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. 24What a wretched man I am! Who will rescue me from this body of death? 25Thanks be to God-through Jesus Christ our Lord!
So then, I myself in my mind am a slave to God's law, but in the sinful nature a slave to the law of sin.
Life Through the Spirit not through the law or your actions.
1Therefore, there is now no condemnation for those who are in Christ Jesus,[a] 2because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. 3For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering.[c] And so he condemned sin in sinful man,[d] 4in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.
Are you saved? What is your mind set on?
5Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires.
There is a penalty for the sin in your life, but in Christ that penalty is physical and not spiritual
10 But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness.


Culture on My Mind
May 10, 2023
Despite growing up in Utah, I’m not particularly religious, but I do have a favorite section from the Bible. Today seems like a great day to share it.
Twenty years ago, I married my friend. Over the last two decades, we have lived in seven states, have provided loving homes for four pets, earned five academic degrees, and faced several life-changing challenges. The constant over them all has been each other.
There isn’t really a secret to success in relationships. Every one of them has different chemistry and dynamics that wouldn’t work in other scenarios. But if I had to pick one key, it would be communication. It sounds trite, but we talk about (almost) everything. The only secrets that we keep from each other are pleasant surprises (like gifts) or work-related requirements (like client confidentiality or things I may or may not have done in the Navy). We don’t engage in “bitch sessions” with friends about one another. We don’t talk about each other behind our backs. If we have problems with each other, we talk to each other about them.
We are a team challenging the world. We have faith in each other, hope for our continued journey, and love to bind it together. Always and forever.
If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.
Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
And now these three remain: faith, hope, and love. But the greatest of these is love.
—1 Corinthians 13
Here’s to the decades to come.
Culture on My Mind is inspired by the weekly Can’t Let It Go segment on the NPR Politics Podcast where each host brings one thing to the table that they just can’t stop thinking about.
For more creativity with a critical eye, visit Creative Criticality.


My Favorite Shows in Branson for the 2022 Season
Watch how the Little Opry Theater transforms into the Saturday Night Singing of Mount Pleasant Baptist Church. You will travel back in time with the Sanders Family Singers to the 1940s. First, you will become a resident of a small town in North Carolina. As a result, you’ll see how the Sanders family is anchored in their family values, national pride, and, most significantly, good old-fashioned church singing. As a result, there will be plenty of fun, drama, and a fantastic gospel singalong.
Sights and Sounds Theater is excited to have one of the most beloved Bible Stores returning for one season only, Jesus! First, follow Jesus from his humble beginnings as a carpenter’s son through his miraculous deeds. Next, be introduced to Peter, Mary Magdalene, and Nicodemus as Jesus brings his teachings to the Holy Land. Finally, cynical Pharisees will put Jesus through many test. You will be inspired by the message of love, faith, and salvation.


Christmas under palm trees
24 - 25 December 2021
Festivities at Eden Roc - reflective moments under palm trees. Far away from the hustle and bustle of the Christmas season, you will find your retreat here on Lake Maggiore to celebrate these special days. From a culinary point of view, we will take your palate on a journey through Switzerland: on Christmas Eve, we will welcome you to an atmospheric dinner. Christmas Day begins with an extensive brunch, followed by another gala dinner in the evening in a festive atmosphere.


The “Evidence” for Jesus’ Resurrection, Debunked in One Page
Among Evangelical Christians, it’s become popular to claim that Jesus’ resurrection can be proved with historical evidence. This is nonsense. Here’s why:
1. There is no evidence for the resurrection outside the Bible. Non-Christian historical references to Jesus don’t occur until about six decades after the time when Biblical scholars think he probably died. When these non-Christian sources refer to Jesus’ miracles, there’s no reason to see them as anything more than a report of what Christians of the time believed.
2. There is little evidence that the Gospels were written by eyewitnesses, or based directly on eyewitness accounts. Most of what the Bible says about Jesus’ life and supposed resurrection is in the first four books of the New Testament: Matthew, Mark, Luke, and John, (a.k.a. the Gospels). But Biblical scholars now agree these books were originally anonymous, their names added later. The traditional Christian claims about who wrote them are now widely doubted by scholars.
3. This means that the Gospels can’t be trusted as evidence for miracles. Imagine someone trying to convert you to another religion based on the “proof” of the miracles worked by the religion’s founder... in the form of a handful of anonymous tracts recounting his life. Would you accept that “proof”? Of course not. Among other things, the stories could just be legends.
4. One of Paul’s letters provides evidence that a number of people claimed Jesus had appeared to them after his death. But this isn’t proof of a miracle. The passage is 1st Corinthians 15:3-9, and most Biblical scholars agree it was really written by Paul. But again, would you accept similar evidence in favor of another religion’s miracles? The Mormon church has statements signed by several people attesting to miracles that are supposed to confirm the truth of the Book of the Mormon, but you probably won’t convert to Mormonism based on that. Also, Paul doesn’t tell us how he knows about all these appearances, so we can’t be confident his report is accurate.
5. Reports that Jesus’ disciples were martyred prove nothing. Reports of the martyrdom of Jesus’ disciples do not occur in this historical record until long after their deaths would have occurred, and accounts sometimes conflict with one another. It could be that most, even all, of these stories are legends. In any case, not only do people sometimes give up their lives for delusions, even outright charlatans have been killed for their claims. Joseph Smith was probably a charlatan, but he died at the hands of a lynch mob. So we can’t rule out deception among Jesus’ followers.
6. Claims that this or that individual couldn’t possibly have hallucinated are nonsense. Even apparently sane people hallucinate for a wide variety of reasons and under a wide variety of circumstances. We can’t rule this out for people who claimed to have seen the risen Jesus.
7. Even if there were several people in Paul’s day who would have claimed to have all seen the risen Jesus at the same time, their testimony might not have stood up to scrutiny. There have been cases where a group of children have claimed to see the Virgin Mary, and been taken seriously by adults who should have known better. In many of these cases, the children were questioned individually and their descriptions of what they saw didn’t match, suggesting deception or delusion.
8. That’s it. Part of me thinks that what I’ve said in this one page is all that needs to be said on the subject. But if you want to know how I back up these claims, you can get my book UFOs, Ghosts, and a Rising God: Debunking the Resurrection of Jesus. The book also includes a crash course in New Testament scholarship, discussions of faith healing and Biblical prophecy, and plenty of tidbits about the strange beliefs people have had throughout history. It’s available on Amazon, and there’s more information, including links to reviews, on my website, UncredibleHallq.net.


Damien F. Mackey
The following section on the prophet Isaiah, on Hosea, is taken from Volume 2, pp. 87-89, of my postgraduate university thesis:
A Revised History of the Era of King Hezekiah of Judah
and its Background
Amos was called to leave Judah and testify in the north against the injustices of Samaria. (Cf. Micah 1:2-7). Most interestingly, Amos was to be found preaching in the northern Bethel, which I have identified with Bethulia of [the Book of Judith] (refer back to pp. 71-72 of this volume). Not unexpectedly, Amos’ presence there at the time of Jeroboam II was not appreciated by the Bethelite priesthood, who regarded him as a conspirator from the southern kingdom (Amos 7:10). Being the man that he was, though, Amos would unlikely have been frightened away by Jeroboam’s priest, Amaziah, when he had urged Amos (vv.12-13): ‘O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; but never again prophesy at Bethel, for it is the king’s sanctuary, and it is the temple of the kingdom’. Still, Amos may not have settled permanently in the north at this time, but may have waited until the fall of Jeroboam II and his régime in Israel and the onset of the long interregnum there.
Presumably Amos had chosen Bethel/Bethulia in which to settle because there, more than likely, he had Simeonite ancestors. Judith’s husband Manasseh would later be buried near Bethulia “with his ancestors” (Judith 8:3). This town would thus have been one of those locations in which the migrant Simeonites of king Asa of Judah’s reign (more than a century earlier) had chosen to settle; perhaps re-naming the place Bethul [Bethel] after a Simeonite town of that name in south western Judah (Joshua 19:4).
Thus Amos of Bethulia would become Merari, father of Judith; the name Amos (Amoz), or Amaziah, perhaps being linguistically transformable into Amariah, hence Merari, in the same way that king Uzziah of Judah was also called Azariah (1 Chronicles 3:12). We saw that Jewish legend names Judith’s father as Beeri. Now the names Beeri and Merari are very similar if Conder’s principle, “supposing the substitution of M for B, of which there are occasional instances in Syrian nomenclature” (as quoted back on p. 70), be allowable here. This vital piece of information, that Judith’s father was Beeri, now enables for the prophet Hosea, an exact contemporary of Isaiah in the north, whose father was also Beeri (Hosea 1:1), to be identified with Isaiah.
If these connections are valid, then Isaiah must therefore have accompanied his father to the north and he, too, must have been prophesying, as Hosea, in the days of Jeroboam II (Hosea 1:1). His prophesying apparently began in the north [S. Irvine notes that Budde has dated the “inaugural call of Isaiah” to 740 BC. Isaiah, Ahaz, and the Syro-Ephraimitic Crisis, p. 4, n. 11]: “When the Lord first spoke through Hosea …” (1:2). He would continue prophesying right down to the time of king Hezekiah (cf. Hosea 1:1; Isaiah 1:1). The names Isaiah and Hosea are indeed of very similar meaning, being basically derived from the same Hebrew root for ‘salvation’ [… yasha]
– “Isaiah” (Hebrew … Yeshâ‘yâhû) signifies: “Yahweh (the Lord) is salvation”.
– “Hosea” (Hebrew … Hoshaya) means practically the same: “Yahweh (the Lord) is saviour”.
We can now easily connect Isaiah with Uzziah (var. Osias) [of the Book of Judith] through Hosea (var. Osee).
Though no doubt young, the prophet was given the strange command by God to marry an ‘unfaithful’ woman: “‘Go, take yourself a wife of harlotry and have children of harlotry, for the land commits great harlotry by forsaking the Lord’. So he went and took Gomer the daughter of Diblaim …” (Hosea 1:2-3). Biblical scholars have agonised over the type of woman this Gomer might have been: adulteress? harlot? temple-prostitute? But essentially the clue is to be found in the statement above that she was a citizen of the ‘land of great harlotry’: namely, the northern kingdom of Israel.
A further likeness between Isaiah and Hosea was the fact that ‘their names’ and those of ‘their’ children were meant to be, in their meanings, prophetic signs. Thus:
– The prophet Isaiah tells us: “Behold, I and the children whom the Lord has given me are for signs and portents …” (Isaiah 8:18).
– Similarly, the names of the children of the prophet Hosea were meant to be prophetic (Hosea 1:4, 6, 9).
[C.] Boutflower, who has written perceptively on Isaiah’s children, has rightly noted the prophetic significance of their names and those of Hosea’s children, without however connecting Isaiah and Hosea as one [The Book of Isaiah I-XXXIX, p. 49]: “Isaiah like Hosea had three known children, all of whose names were prophetic”. It is most unlikely, one would have to think, to have two great prophets contemporaneously operating over such a substantial period of time, and each having three children whose names were prophetic. The fact is I believe that it was just the one prophet, who may possibly have had six children in all. And Irvine has, in the course of his detailed study of the so-called Isaianic Denkschrift [‘personal memoir’] (Isaiah 6:1-9:6) of the Syro-Ephraimitic crisis, written extensively on the chronological significance of Isaiah’s children and their names in connection with this crisis for Judah [op. cit., pp. 141-147, 162-171, 180-184, 192-195, 229-230, 256-258.] I also appreciate Irvine’s concern for scholars to study the prophets (thus Isaiah) according to the “historical events and politics” of their time [ibid., p. 1].
Whilst this Simeonite family was not descended from the prophetic line, as Amos himself would testify to the priest of Bethel (7:14), it was certainly a ‘family’ from the point of view of its striking the same prophetic chord. Commentators have recognised a similar strain in the writings of Amos, Micah, Hosea and Isaiah, whilst having no idea of what was – at least, as far as I see it – their proper (father-to-son) relationship. Thus [P.] King has written, in regard to the prophet Micah [“Micah”, The Jerome Biblical Commentary, 17:7]: “… the influence [upon Micah] of Isaiah, also Hosea and Amos, is evident”. But it was rather Micah, as Amos, I suggest, who was doing the ‘influencing’; he upon his son Isaiah/Hosea.


Brighten your Easter this year with two albums of great inspirational music for one low price. These are songs special to the McDermott family with many chosen by John's mother Hope
Great is Thy Faithfulness (preview)
Morning Has Broken, Shelter Me, Abide With Me, Be Not Afraid, How Deep The Father's Love For Us, Queen Of The May, His Strength Is Perfect, Great Is Thy Faithfulness, Faith Of Our Fathers, The Holy City, God Be In My Head, Ave Maria, My Forever Friend, Lord Of The Dance, O Sacred Head, Amazing Grace, The Lord's Prayer (Our Father)
How Great Thou Art (preview)
Ave Verum, In The Light All Light Excelling, Immaculate Mary, Bring Flowers of the Rarest, Hail Glorious St. Patrick, The Mansions Of The Lord, Rock Of Ages, Shall We Gather At The River, In The Bulb There Is A Flower, How Great Thou Art, Make Me A Channel Of Your Peace, Today I Awake
Link to album download will be delivered by email via our digital delivery partner SendOwl. Check your spam/junk mail folder if you don't see their email in your inbox. Problems? Please contact us.


In the aftermath of the Easter story, it's always Peter that I'm drawn to. In the middle of his elation at seeing Jesus alive again must be some trepidation - after all, his last act for Jesus was to deny he even knew him.
But Jesus gives Peter the chance to put it right and start again - in John 21, Jesus appears to some of his disciples for an encounter that recalls the day they first began to follow him. After fishing all night and catching nothing, they see a figure on the beach who calls out to them, telling them to put their nets on the right side of the boat. They obey and, sure enough, catch so many fish they can't pull the net back into the boat. It's at that moment that John turns to Peter and says, "It's him - it's Jesus!" Peter is so excited he puts his coat on THEN jumps into the lake and swims to the shore!
After cooking and serving his friends with a breakfast barbecue on the beach, Jesus takes Peter to one side and asks him, "Peter, do you love me?", not just once but three times. And Peter replies - not once, but three times - "Yes Lord, you know I love you!"
Three times he denied Jesus; and three times Jesus gives him the chance to declare his loyalty.
What a moment that must have been for Peter - to know that all was well, that his denial was forgiven, that Jesus still had a place for him and work for him to do.
That's why I love Easter - because it gives hope and a place to all the no hopers, jokers and rogues, like Peter. And me. Happy Easter!
Come, all you no hopers, you jokers and rogues
We're on the road to nowhere, let's find out where it goes
It might be a ladder to the stars, who knows
Come, all you no hopers, you jokers and rogues.
Leave all your furrows in the fields where they lie
Your factories and offices; kiss them all goodbye
Have a little faith in the dream maker in the sky
There's glory in believing him and it's all in the beholder's eye.
Turn off your engines and slow down your wheels
Suddenly your master plan loses its appeal
Everybody knows that this reality's not real
So raise a glass to all things past and celebrate how good it feels.
Awash on the sea of our own vanity
We should rejoice in our individuality
Though it's gale force, let's steer a course for sanity


Bio: Ralph Lemmon is a 1968 & 1984 graduate of Kentucky Christian College (University) in Grayson, KY. He has held ministries in Kentucky, Ohio, and Indiana including this second ministry at North Liberty Christian Church.
Former ministries include: Director of Christian Education with Lifeline Christian Mission, Chaplain at Wishard Memorial Hospital, Indianapolis Metropolitan Police Departmen and Speedway Police Department..
Church Email: firstname.lastname@example.org
Personal Email: Ralph@Lemmon-Aid.org


Friday, June 15, 2012
Issayas: Briefly, tell us about yourself?
Andrew: My name is Andrew Casad. I am currently a pastoral liturgist for a Roman Catholic parish in Chapel Hill, North Carolina. Prior to my present ministry I was studying for and conducting research toward a doctorate in cultural anthropology at the University of California, San Diego. My studies therein were interested most generally in what indigenous Christianities entailed. Among many anthropologists there is a laudable though narrow interest constituting the anthropology of Christianity which is concerned primarily with the study of what is often the very recent arrival of Christianity among non-Western or indigenous peoples exploring the transformation of said culture in and by Christianity--usually evangelical and often pentecostal. I, however, having a long-standing interest in non-Latin Catholic traditions and having focused largely on Eastern Christian traditions in my previous studies in liturgical theology, was interested primarily in exploring apostolic Christianities that were not part-and-parcel of the Western philosophical and cultural milieu which might offer a distinct and comprehensive 'version' of Christianity. I studied Chaldean/Iraqi/Assyrian Christianity among diaspora communities in both San Diego and Detroit (actually Tory, MI) before turning my focus to the Ge'ez/Ethiopic Rite of Christianity and eventually looked to Eritrea as the place where I could best study both my liturgical and anthropological questions.
Issayas: This question is more or less political. Even though Eritrea is a different country, in any article or publication relating to Christianity, writing and etc. to Eritrea, I keep reading Ge'ez/Ethiopic Rite of Christianity, etc. Why do you think it's still put under Ethiopic Rite, (Ge'ez might be appropriate)?
Andrew: I agree that the term Ge'ez Rite, as used, for example, by Kidane Mehret in Washington, DC, would be the most appropriate title for the liturgical rite used by the Eritrean Orthodox, Eritrean Catholic, Ethiopian Orthodox, and Ethiopian Catholic churches. It would, of course, be analogous to Latin-, Syriac-, or Coptic- rite that we find in much of the liturgical literature where the designation is based on the language in which said liturgical rite developed and is handed down. In English, however, Ge'ez is not a generally recognized term while, even for example in Unicode tables, Ethiopic is understood as the term incorporating what is more precisely Ge'ez and all derived languages (Tigrinya, Amharic, etc.). There is, of course, the sense in which, on the other hand, the name of the Church (ecclesial rather than linguistic distinction) may be, for example, Roman Catholic or Byzantine Orthodox, Antiochene Orthodox, etc., thus indexing not so much the language but the principal see or empire from which the apostolic authority is derived. In that case I think one could even refer to the Ge'ez Rite as 'Aksumite' however, that seems somewhat contrived as the tradition seems to be concerned more with seeing its the rite as associated with the court of the Ethiopian monarch than with what is no longer home to the empire. All that said one of the issues, trivial though it may seem, is that while much of the 19th C. literature refers to the Abyssinian ______ (rite, language, etc.) nearly all the 20th C. literature refers to Ethiopian/Ethiopic ______ and therefore all the indexes we turn to are setup that way. I certainly think it is important to find terms that transcend without ignoring important national differences (such as Habesha for the cultural group, Ge'ez for the liturgy and language) so that both Eritreans and Ethiopians, especially those who in diaspora come together, can share equally in their common patrimony. Perhaps the 21st is the century for us to speak of Ge'ez ______.
Issayas: In your article in "PRAYTELL" (August 31, 2010), your title was entitled "The Eritrean Catholic Rite: Hybridity and Authenticity", can you briefly describe your argument and can one be hybrid and authentic at the same time?
Andrew: My argument is, in short, that the Eritrean Catholic Church postures itself as both authentically Catholic and simultaneously authentically Eritrean by means of a number of particular liturgical and ecclesial elements. I think it is only North Americans--even anthropologists--who assume that cultural entities must be "pure bred" in order to be true. In much of the rest of the world it is mixed/mestizo/habesha/hybrid identity that is not only expected but also recognized as the truest genius by winnowing what is best from each respective "parent" in order to move forward.
A church procession (photo courtesy of Andrew Casad)
Issayas: In the above article you wrote, "Both Italian and French missionaries did, however, attempt to bring the native Christian population within the fold of the Roman Catholic Church. Their efforts brought about neither the desired widespread unification nor the feared complete expulsion of Western missionaries (as had been the case with the Portuguese Jesuits in Christian Ethiopia two centuries earlier) but rather gave rise to the hybrid Eritrean Catholic Church". Do you think the "hybridization" was a result of a strategy or zeitgeist?
Andrew: I would say that the genius of the new approach is not so much attributable to any plan or even to a European zeitgeist but rather to the Italians' recognition that the Eritrean Christians--though seen as deficient in some ways--were fully Christian and so could be trusted as agents not only of Christianity but also of the Italian nation being declared and defined at that moment.
A Catholic priest with sistra and prayer stick
(photo courtesy of Andrew Casad)
Issayas: Again in the same article you mentioned that "the Eritrean Catholic Church occasionally celebrates one of several anaphora that, though conserved in the shared Ge'ez Missal, are not used in the Eritrean Orthodox Church. Would you elaborate?
Andrew: I am here relying on Christine Chaillot in her recent work The Ethiopian Orthodox Tewahedo Church Tradition: a brief introduction to its life and spirituality: a brief introduction to its life and spirituality (2002) as well as personal conversations with Habtemichael Kidane (who has a 2008 bibliography as well as his 1998 doctoral dissertation, both published by the Pontifical Oriental Institute) who informed me that the MesHaf Qedus (Holy Book, analogous to the Missal in the Roman/Latin tradition) borrowed in full from the Orthodox Tewahdo tradition into the hybrid Eritrean/Ethiopian/Ge'ez Catholic rite included anaphoras (Eucharistic Prayers) to/through Mary which, though found in the Orthodox 'Missal' were not used and may or have been used in the Eritrean Catholic context.
Issayas: Who was St. Justin de Diacobis and what was his historical significance?
Andrew: Much of this I drew from Jonathan Miran's "Missionaries, Education and the State in the Italian Colony of Eritrea" in the edited volume Christian Missionaries and the State in the Third World (Ohio U, 2002). St Justin was influential in moving the process of "conversion" of the Ethiopian and Eritrean Christians to (Roman) Catholicism principally because he respected the native Ge'ez clergy and was able to form and ordain local Eritreans (and Ethiopians in and around Adwa) for ministry in the Catholic Church. See also http://cmglobal.org/vincentiana/cgi-bin/library.cgi?e=d-000-00---0vincenti--00-0-0vincenti--0prompt-10---4----ddc-0-0-1l-0-1-en-50---20-about-de+jacobis-4-000321-001-1-0utfZz-8-00--0-0l--11-en-50---20-home---00-3-1-00-0-0-11-1-0utfZz-8-00&cl=search&d=HASHe36bd9638acd4cf42035fb&x=1
Issayas: Who are the Lazarists and the Cappuchini's and their significance in Eritrean history?
The Lazarists, alternatively known as the Congregation of the Mission ( hence , C.M. ) are a religious order (or, more strictly, congregation of priests) devoted to, as the name implies, missionary work in far-flung fields. Because they are influenced by St Vincent de Paul they are also sometimes known as the Vincentian Fathers. For a number of political reasons they were expelled from Italy and Germany (and therefore their respective colonies) in the early 1870s. At this time Eritrea came under greater control of the Italian government rather than, as had been the case previously, other European nations or Italian civilians. The Italian government (see Michaela Wrong's I Didn't Do It For You, 2005, for a quick overview of this history) then brought in Cappuchins, Italian Franciscan friars/priests (O.F.M., Cap.) to run the missions in Eritrea which marked a significant transition toward the Eurocentrism of subsequent evangelization and education models (see Miran, above, for the latter) under the direction of the Italian colonial state.
(photo courtesy of Andrew Casad)
Issayas: In your article you mentioned that "fearing that the 1894 Bahta Hagos rebellion against Italian rule was instigated by the French, the Italian governor expelled the French Lazarists and invited the Italian Capuchin Franciscans to assume responsibility for the evangelization of the new Italian colony and dominance over its educational apparatus. The Prefettura Apostolica dell'Eritrea was then established (bypassing any mission status) which was to be elevated to a vicariate in 1911. Why was it necssary to bypass the mission status?
Andrew: Effectively, in the political machinations going on at the time, I do not think it would be overstated that this gave the Italian state direct control of the Church in Eritrea making the evangelization efforts there subject neither to the French-dominated Lazarist Congregation of the Mission nor to the Vatican's own Propaganda Fidea (which would have governed everything as a mission territory). Thus, in this view, Eritrea emerged ECCLESIALLY as formerly under Abyssinian/Ethiopian missionary status to its own Apostolic Prefecture precisely because everything was to be under the direction of the Italian state. This will, I would contend, play an important role in the concomitant development of an Eritrean identity vis-à-vis Tigrayans, et al.
Issayas: Dr. Edward Sri in his book "A Biblical Walk Through the Mass: Understanding What We Say and Do In The Liturgy" talks about the following: Introductory Rites: The Preparation of the Gifts, The Liturgy of the Word, The Eucharistic Prayer (Thanksgiving, Acclamation,Epiclesis,Institution narrative and consecration,Anamnesis,Offering,Intercessions and Final Doxology) and the Concluding Rites. Are any of the above in the Ge'ez Rite? How is the hybridization and authenticity work in the aforementioned?
Andrew: Dr Sri is really trying to help Roman/Latin Catholics cope with and gain a deeper appreciation of the Biblical/scriptural allusions in our revised English translation of the Roman Missal. I recently gave a talk on some of this same material which was recorded and may be seen online at http://www.youtube.com/watch?v=6nmXfxDOvlk Indeed the basic movements of Christian liturgy--word and eucharist--and within the eucharist the thanksgiving, epiclesis, anamnesis, offering, intercessions and doxology--concluded with communion are common to all Eucharistic liturgies. There are, however, some important differences. On this I would suggest reading Bob Taft's Beyond East and West (1997) and the new work by Paul Brashaw and Max Johnson, The Eucharistic Liturgies: their evolution and interpretation (Liturgical Press 2012). There Bradshaw and Johnson outline the Ethiopian Anaphora of the Apostles (one of twenty-two, see pp 157-161) as Preface, Sanctus, post-Sanctus, Institution Narrative, Anamnesis, and Epiclesis. See also Marcos Daoud The Liturgy of the Ethiopian Church (2005).
Issayas: For the Catholic Church, the "Eucharist Prayer" is the center and high point of the Mass ("General Instruction of the Roman Missal"). Is it similar in Ge'ez rite? If not, how does the hybridization work?
Issayas: Absolutely. The anaphora, Eucharistic Prayer, Qadush, hallowing, consecration, whatever we call it in any language is the center of all Eucharistic/liturgical Christianity. While the scholastic or analytical method peculiar to Western Christianity was not common among other Christianities they certainly all held the centrality of the eucharist and the real presence of Christ therein effected in the anaphora/Eucharistic prayer. Eucharistic Prayer is anaphora in Greek or Qadush in Ge'ez. While the medieval scholastic tradition of Latin/Roman/western Christianity focused in a particular "moment" within the Eucharistic Prayer (Roman Canon) the consecration or "hoc es corpus meam," explaining this with the philosophical description of transubstantiation not necessarily shared by many other authentically apostolic and Eucharistic Christians, a broad generalization that can be made about Eastern Christian liturgical reflection was that the sacredness/holiness of the whole anaphora/Qadush/etc. was more often emphasized than any focus on any particular moment within.
Issayas: what is your plan next? Are you going to publish your ten or so years of research on Eritrean Tewhado and Eritrean Catholic churches?
Andrew: At present, I am not sure I have enough data to really publish anything comprehensive around a single research question. I suppose I could turn the original blog post from PrayTell which was itself something of a write-up of a 2010 African Studies conference presentation I gave and render it into a publishable paper. I must say that one of the most inspiring things I learned from Habtemichael Kidane was that, though he was by his choice no longer part of any formal academic institution that required publications in order to remain in his position and also by his choice no longer part of a religious order that might ask him to do so out of obedience, he continues to do research and publish for the original sake of academia: sharing knowledge with others for the edification of all.
Issayas: Andrew, thank you for taking out time to answer my questions.
Andrew: You're welcome.
FYI, 1) for detailed analysis of Andrew's reserach: http://www.praytellblog.com/index.php/2010/08/31/eritrean-catholic-hybridity-and-authenticity/