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The names of individuals listed for this item are in ALA-LC standard transliteration from Cyrillic.

Includes correspondence with the author. ; St. George's Society seal on t.p. ; Issued in blue illustrated wrappers with St. George's Society seal on front wrapper. ; "Let mercy be our boast, and shame our only fear." ; Mode of access: Internet.

[8], 91 p. ; Headpiece, initials. ; This item appears at reel 233:E.27, no. 12 incorrectly identified as Wing S6348, and at reel 2659:3 as Wing (CD-ROM, 1996) S6349. ; Copy at reel 2659:3 has extra t.p. following main t.p.: Scripture vindicated from the misapprehensions misinterpretations and misapplications of Mr Stephen Marshall; in his sermon preached . Oxford, Printed by Leonard Lichfield ., 1644. ; Imcomplete? Does not contain "A militarie sermon ." ; Imperfect: tightly bound, stained, and over-written, with loss of text. ; Reproduction of originals in Thomason Collection, British Library, and Eton College Library.

[4], 32 p. ; Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.

Australian poet Peter Porter collaborated with artist Arthur Boyd to produce their collection Jonah (1973) based on the biblical book. Porter writes of the style of the sequence of poems as "complex anachronism," bringing together biblical resonances with contemporary social, ecological, and political themes. The contemporary context of anthropogenic climate change invites complex questions concerning relations between humans, other species, climate, and the divine. There are no easy correspondences between the biblical Jonah narrative and the contemporary challenges of climate change. But my reading of Jonah 2:1-11 in conversation with Porter's poetic retelling of Jonah's sojourn in the whale and Shakespeare's Caliban, is suggestive for reimagining our own complex hybrid agencies and their implications for divine-human relationships as humans face the contemporary tempests of, and accompanying, anthropogenic climate change.

Chapter 1: Introduction: African Pentecostalism, Genders, Sexualities and Spirituality -- Chapter 2: Problematising the use of the Bible in the human sexuality and Pentecostal spirituality debate -- Chapter 3: Moving forward in Reverse Gear? Sexuality, Dress and Public Spaces in Harare -- Chapter 4: Publicising the 'Private': New Pentecostal Movements in Zimbabwe and the Discourses on Sexuality -- Chapter 5: "A new man in Christ?": Pentecostalism and the construction of masculinities -- Chapter 6: Interaction between Societal Constructions on Women Fertility and African Pentecostalism: A Seedbed for Gender-Based Violence in Swaziland -- Chapter 7. Zambian Pentecostalism, Gender Based Violence and Human Rights of Victims -- Chapter 8: 'Clean the Nation Spiritually': The Ministry of National Guidance and Religious Affairs (MNGRA) and National Sexual Moral Order in Zambia -- Chapter 9: Afro-Pentecostalism and Marital Challenges: A Kenyan Perspective -- Chapter 10: The Ideal Does Not Exist on Earth: Marriage, Divorce, and Remarriage in African Pentecostalism -- Chapter 11: Initiation Rites and Sex Education: A Ghanaian Pentecostal Perspective -- Chapter 12: An Appraisal of Pentecostal Children's Understanding of Sex and Sexuality -- Chapter 13: "Need but Not Numbers": Challenges Enshrined in Pentecostal Discourses of Singlehood in Zimbabwe: An African Womanist Perspective -- Chapter 14: Sexuality, Marriage and Singleness among Pentecostal Indian Women in South Africa -- Chapter 15:'Virtual People' and Matches Made in Heaven: The Pitch of Born-Again Dating Platforms and Pentecostal Attitude towards Online Dating -- Chapter 16: Continuity and Discontinuity of Haya Traditions on Charismatic Teaching on Human Sexuality in Tanzania -- Chapter 17: 'Can a Queer be Born Again?': The Experiences of the LGBTIQ+ Pentecostals at Grace Bible Church Soweto -- Chapter 18: Is Homosexuality the Eternal Sin? A Critique of Pentecostal Arguments against Same-Sex Relations in Africa -- Chapter 19. 'Love the Sinner, Hate the Sin': Homosexuality and Masculinity Politics among Pentecostal-Charismatics – A Case of the Mighty Men's Conference (MMC) -- Chapter 20: Congolese Pentecostalism, and Gender and Sexual Orientation -- Chapter 21: Performances of Sexualities: Exploring Discourses of Heteronormativity and Prejudice in Pentecostal Spaces -- Chapter 22: Infidelity among Afro-Pentecostal leadership: The Kenyan case.

В данной статье рассматриваются фразеологические единицы немецкого языка, в составе которых присутствуют названия частей тела человека и источником которых является Библия, приводятся их соответствия в русском языке, выделяются особенности семантики данных языковых единиц. Библия является одним из важнейших источников пополнения фразеологического фонда как немецкого, так и русского языка. Соматические библеизмы появились в результате переосмысления и метафоризации определенных библейских образов. Подавляющее большинство таких фразеологизмов в немецком и русском языках относится к книжному стилю речи и лишь изредка используется в устной речи. Важным представляется различие во времени и условиях появления библейских переводов на немецкий и русский языки. Костяк данных фразеологизмов в этих двух языках совпадает. Но необходимо учитывать собственно лингвистическое различие языков – принадлежность к разным языковым группам и минимальное количество морфологических, фонетических и других соответствий, а также разное словообразование. Предпринимается попытка выделения разрядов соматических библеизмов по источнику их происхождения.
This article deals with the phraseological units of the German language, which include the names of parts of the human body and the source of which is the Bible, their correspondences in Russian are given, the features of the semantics of these language units are highlighted. The Bible is one of the most important sources of replenishment of the phraseological fund of both the German and Russian languages. Somatic biblical expressions appeared as a result of rethinking and metaphorization of certain biblical images. The overwhelming majority of such phraseological units in German and Russian belong to the bookish style of speech and are only occasionally used in oral speech. The difference in time and conditions for the appearance of biblical translations into German and Russian is important. The backbone of these phraseological units in these two languages is the same. But it is necessary to take into account the actual linguistic difference of languages – belonging to different language groups and the minimum number of morphological, phonetic and other correspondences, as well as different word formation. An attempt is made to single out the categories of somatic biblical expressions according to the source of their origin.

Masyarakat sebagai elemen dasar dari peradaban manusia, sejatinya terbentuk dalam berbagai upaya dan interaksi sosial. Interaksi yang terjalin disebabkan oleh berbagai aspek, hubungan biologis, lokasi tempat tinggal, suku, pemahaman ideologi yang sama termasuk usaha untuk mencapai tujuan bersama melalui kesepakatan-kesepakatan sosial tertentu yang mengikat. Tulisan ini bertujuan untuk mengkaji fenomena ini dengan teori Karl Marx sebagai acuan dari munculnya konflik dalam kehidupan Bangsa Israel, lebih lanjut didukung oleh beberapa teori sosial lainnya. Adapun tulisan ini menggunakan metode hermeneutik untuk memahami situasi sosio-historis dari keberadaan Israel dan menganalisanya sesuai dengan teori-teori sosial. Dinamika sosial kehidupan bangsa Israel menunjukkan bahwa sebagai komunitas,yaitu komunitas yang bersatu pada masa kepemimpinan Daud (Israel Bersatu) dan terpecah pada masa pemerintahan Salomo menjadi Israel Selatan dan Israel Utara. KEPUSTAKAAN Bernhard W. Anderson. The Books of the Bible. New York: CSS, 1991. Elly M. Setiadi & Usman Kolip. Pengantar Sosiologi: Teori, Aplikasi dan Pemecahannya. Jakarta: Kencana Prenada Media Group, 2011. George Ritzer & Douglas J.Goodman. Teori Sosiologi: Dari Teori Sosiologi Klask sampai perkembangan terakhir teori sosial postmodern. Bantul: Kreasi Wacana, 2016. Heine Andersen & Lars Bo Kaspersen. Classical and Modern Social Theory. Malden: Blackwell Publishers, 2000. John A. Titaley. Persepuluhan dalam Alkitab Ibrani Israel Alkitab. Salatiga: Satya Wacana Press, 2016. Norman K. Gottwald. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia: Fortress Press, 1985. Norman K. Gottwald. The Tribes of YHWH: A Sosiology of The Religion of Liberated Israel. New York: Orbis Book, 1979. Norman K. Gottwald. The Politics of Ancient Israel. Louisville Kentucky:Westminster John Knox Press, 2001. Robert B. Coote & David Robert Ord. Sejarah Pertama Alkitab: Dari Eden hingga Kerajaan Daud berdasarkan Sumber Y. BPK Gunung Mulia; Satya Wacana Press, 2015. Robert B. Coote. Demi Membela Revolusi: Sejarah Elohist. Jakarta: BPK Gunung Mulia, 2011. Soerjono Soekanto. Sosiologi: Suatu Pengantar. Jakarta: Raja Grafindo Persada, 1982. Samuel Koenig. Mand and Society, the basic teaching of sociology. New York: Barners & Noble Inc, 1957

Many new Wing Chaplains start the most senior position in the Chaplain Corps at a Wing with no idea what it means to be a Wing Chaplain. Many Chaplains struggle to know and to excel at all their responsibilities. This project grew from a heart to equip and support incoming Wing Chaplains in the Air National Guard not just through content but primarily through relationships in a mentoring plan and culture. The first part of this project lays the background for the role and responsibilities of the Wing Chaplain at an Air National Guard base. This information informs how individuals become Wing Chaplains and the current knowledge and systems to support Wing Chaplains from Air National Guard Readiness Center Headquarters. The challenges of a Wing Chaplain are also presented. The second part of this project engages five scholarly works on the subject of mentoring. This project engages the purposes and programs of mentorship in the Christian world, the non-Christian world, and the military world. This project continues reflecting theologically on mentorship in the Bible. Three examples of mentorship in the Bible are analyzed to bring out information and application about mentorship. The last part of this project proposes a mentorship plan for the Air National Guard Chaplain Corps: The Wing Chaplain Mentorship Plan (WCMP). WCMP seeks to incubate mentoring relationships where both mentor and mentee grow and thrive. This mentorship plan aims to be flexible and adaptable to the busy lives of Air National Guard chaplains. The most important aspect of the program is the consistent meeting of mentor/mentee through online video conferencing. Most importantly, this plan tracks each individual's growth and progress, with surveys given in the beginning, mid-point, and end. This project hopes that the Wing Chaplain Mentorship Plan (WCMP) will foster a culture of mentorship in the Air National Guard Chaplain Corps. This culture will create more supported and more competent Wing Chaplains., who not only care for each other but train and equip the next generation of leaders for the Air National Guard Chaplain Corps. Content Reader: Alan Baker, DMin

Im Fokus dieser Dissertation steht die sozial-liberale Partei D66 (Demokraten 66) und deren Säkularitätspolitik in den Niederlanden. Die Arbeit nimmt die Partei zum Ausgangspunkt, um politische Kämpfe um konkurrierende Säkularitätsmodelle zu untersuchen. Die Arbeit umfasst erstens eine historische Analyse des säkularitätsbezogenen Wandels in den Niederlanden und zweitens mehrere umfassende Fallstudien zu gegenwärtigen Auseinandersetzungen um Säkularität in unterschiedlichen Settings.:Table of Contents 2 List of Tables and Figures 6 List of Abbreviations 7 Acknowledgments 8 Introduction: Politics of Secularity 10 1 A Theoretical Approach on the Politics of Secularity 21 1.1 Contested Secularity 22 1.2 Multiple Secularities 26 1.3 The Diversity of Nonreligion 31 1.4 The Political Field as an Arena for Contested Secularities 36 1.5 The Rhetoric of Political Struggles 42 2 Data Collection and Interpretation 46 2.1 The Grounded Theory Approach in Very Brief 46 2.2 The Research Process 48 3 The Secularity of Politics 63 3.1 The Construction of a Pluralist Modernity since mid-19th Century 63 3.2 D66 and the Secularization of Dutch Politics 82 3.3 Summary and Discussion 98 4 Secularity for the Sake of Individual Equality and Liberty 104 4.1 Contested Individualism and Shifting Power Relations 105 4.2 The Opening of Civil Marriage 121 4.3 Self-Determination and Euthanasia 131 4.4 Blasphemy, Demonization, and Secular Politics 139 4.5 The Contested Purple Heritage 146 4.6 Summary and Discussion 150 5 Islam and the Renegotiation of Secularity 155 5.1 Shifting Integration Policies, Shifting Secularities 156 5.2 Searching for A Positioning in the Debate on Islam 188 5.3 Defending the Liberal Model 200 5.4 Summary and Discussion 214 6 A Party Working Group on Religion and Worldviews 218 7 The Political Integration of Muslims: A Case Study from a Secular City 230 7.1 Religion in a Secular City 235 7.2 A Liberal Campaign in a Secular City 238 7.3 A Campaign for Migrant Voters 244 7.4 Summary and Discussion 262 8 Politics of Secularity in the Bible Belt 266 8.1 A Small Town in the Bible Belt 267 8.2 Confessionalizing the Public 274 8.3 A Contested Public Order 292 8.4 Pluralist and Individualist Aspects of the Election Campaign 316 8.5 Summary 324 9 Overall Summary and Discussion 328 9.1 Summary 328 9.2 Discussion 351 References 365 Appendix 390

During almost two thousand years, the historians hawked about a tale : the Jews were evicted from Egypt because they were affected by leprosy. The study of the Hansen's disease (present name of the leprosy) and the different researches, historical (on the texts of Antiquity's historians) and archaeological allow to object to some of written works and to proof that tale, who was carried on until half of 20th century, was wrong.However, the Hebraic Bible dedicate two chapters of the Leviticus to a disorder who can affect the human beings, the clothes and the houses, and the word used in Hebrew is always translated (against many contesting) by "leprosy". A reading of this text, improved by the explanations of the main commentators and completed by the study of the essential legislative texts as Mishnah, halakhic Midrash and (Jérusalem and Babylonian) Talmud, allow to know better the significance given to that disorder on the ritual subject.The study of characters that the Bible describe as affected by leprosy and of those elected by the talmudic and midrashic literature allow to understand the different explanations given by the Antiquity's Rabbis on the leprosy's origin, often deemed as the divine punishment of gossip and never as a disease.The impurity caused by leprosy will require, in case of "recovery", a purification witch process is quite clear, for human beings, clothes or houses.A question persist : why to give so much importance to a disorder so mild and temporary and impose to the carrier the terrible punishment, the expulsion of the community. ; Pendant plus de deux mille ans, les historiens ont colporté une légende : les Juifs ont été expulsés d'Egypte car ils étaient porteurs de la lèpre. L'étude de la maladie de Hansen (nom actuel de la lèpre) et les différentes recherches, historiques (sur les textes des historiens de l'Antiquité) et archéologiques permettent de contester certains écrits et de prouver que cette légende, qui s'est perpétuée jusqu'au milieu du XXème siècle, était fausse.Cependant, la ...

During almost two thousand years, the historians hawked about a tale : the Jews were evicted from Egypt because they were affected by leprosy. The study of the Hansen's disease (present name of the leprosy) and the different researches, historical (on the texts of Antiquity's historians) and archaeological allow to object to some of written works and to proof that tale, who was carried on until half of 20th century, was wrong.However, the Hebraic Bible dedicate two chapters of the Leviticus to a disorder who can affect the human beings, the clothes and the houses, and the word used in Hebrew is always translated (against many contesting) by "leprosy". A reading of this text, improved by the explanations of the main commentators and completed by the study of the essential legislative texts as Mishnah, halakhic Midrash and (Jérusalem and Babylonian) Talmud, allow to know better the significance given to that disorder on the ritual subject.The study of characters that the Bible describe as affected by leprosy and of those elected by the talmudic and midrashic literature allow to understand the different explanations given by the Antiquity's Rabbis on the leprosy's origin, often deemed as the divine punishment of gossip and never as a disease.The impurity caused by leprosy will require, in case of "recovery", a purification witch process is quite clear, for human beings, clothes or houses.A question persist : why to give so much importance to a disorder so mild and temporary and impose to the carrier the terrible punishment, the expulsion of the community. ; Pendant plus de deux mille ans, les historiens ont colporté une légende : les Juifs ont été expulsés d'Egypte car ils étaient porteurs de la lèpre. L'étude de la maladie de Hansen (nom actuel de la lèpre) et les différentes recherches, historiques (sur les textes des historiens de l'Antiquité) et archéologiques permettent de contester certains écrits et de prouver que cette légende, qui s'est perpétuée jusqu'au milieu du XXème siècle, était fausse.Cependant, la ...

International audience ; Dans son histoire de l'éloquence romaine, Cicéron mentionne Caton le Censeur (R 13; voir §162 Vol.2) comme le premier orateur dont il y ait eu d'authentiques discours, écrits et publiés (Brut. 61 / §175, T.5 et 69, avec, toutefois, la réserve suivante : parmi ceux dont la lecture présente un intérêt). A quelques exceptions près, nous n'avons pas de raison de mettre en doute ce constat. C'est pourquoi on ne doit pas retenir les onze hommes politiques romains que cite Cicéron, dans le Brutus, à partir de suppositions personnelles (coniectura, in Brut. 56), et qu'il appelle les orateurs précédant Caton, car nous manquons de références littéraires à leur sujet dans la NHLL 1. Franck Collin-Orateurs latins les plus anciens de Rome, d'Appius Claudius Caecus à Q. Caecilius Metellus « pater » 2 Bibl.2: L'ORF signale à juste titre le manque d'informations concrètes au sujet de ces hommes politiques, exception faite du premier d'entre eux, App. Claudius Caecus / R 4 et du troisème, Q. Fabius Maximus / R 10 (celui-ci en raison de sa laudatio funebris Quinti fili; cf. §187.1 Bibl.2 n°7). La mention de C. Marcius Rutilus Censorinus, que donne l'ORF N°2 / R 3A, ne prête pas à conséquence.-Surprenant est, en revanche, l'oubli de M. Furius Camillus, cf Suerbaum, Redner, 194.-Quant aux discours que l'historiographie a mis dans la bouche de personnages historiques du II° ou III° S. av. J.C., ce ne sont pas des témoignages authentiques, et Cicéron dans le Brutus, pas plus que l'ORF, ne les retiennent ; pour ce problème, cf Suerbaum, Redner, passim. On peut néanmoins entendre parler, à titre exceptionnel, de quelques orateurs « prélittéraires », chez qui se posent quelques problèmes particuliers et fondamentaux. Cicéron lui-même (§175 T.5) cite deux cas à part, dans la tradition des discours écrits transmis, qui seraient plus anciens que ceux de Caton : il s'agit d'Appius Claudius Caecus (voir §112 Vol.1) et des Laudationes funebres (voir §187.1, parmi eux, ceux de Q. Caecilius Metellus le Père / R 11, l'un ...