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Journal articles on the topic "World Bible House"
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Chryssides, George D. "Jehovah’s Witnesses in Britain—A Historical Survey." Alternative Spirituality and Religion Review 10, no. 2 (2019): 225–53. http://dx.doi.org/10.5840/asrr201910260.
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Drawing on primary and secondary source material from internal and external sources, the author traces the history of the International Bible Students Association, popularly known as Jehovah’s Witnesses, in Britain, from 1881 to the present. The work of colporteurs led to the establishment of early congregations (“ecclesias”) and a branch office in London. The release of the audio-visual production entitled The Photo-Drama of Creation had an important role in bringing the Bible Student movement into prominence. Controversies shortly arose within the London congregation, which were exacerbated by intervention by Paul S. L. Johnson from the Brooklyn headquarters. The transition of leadership to Joseph Franklin Rutherford, following Charles Taze Russell’s death in 1916, caused the organization to change from the federation of independent congregations to a unified Society. Discussion is given to the effects of the two World Wars, the attempts of Bible Students to gain exemption from conscription through legal channels, and the penalties incurred by the conscientious objectors. Jehovah’s Witnesses have continued to expand their activities, through house-to-house visiting which became expected of all members, through expansion of premises, and through increased public visibility. It is concluded that Jehovah’s Witnesses do not allow their principles to be shaped by popular attitudes and values, believing that the world is currently governed by Satan rather than Jehovah.
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Zai, Anemala Sisokhi. "KONSEP TOLL HOUSE MENURUT SERAPHIM ROSE DAN PERTUMBUHAN IMAN." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (January 22, 2021): 84–95. http://dx.doi.org/10.54024/illuminate.v3i2.86.
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The Toll House concept according to Seraphim Rose and Growth of Faith. This article discusses Toll House and the Growth of Faith which is reviewed according to the book The Soul After Death to explore one of the church's traditions inherited from the Church Fathers. This book is a book that is not known by many believers therefore this topic is rarely discussed, even in the Church. Therefore, this paper aims to invite believers to be on guard in the face of death, so that in all things can be done and done with the understanding that whatever we do now will be accounted for later. This dogmatism is supported through the book The Soul After Death and interactions with the Bible as well as other books or articles that discuss about Toll House, resulting in a growing spiritual life through Toll House tradition or doctrine. The dogmatic from Toll House reminds believers that while living in this world, we must fight to fight the evil spirits by keeping watch, purifying ourselves, living in holiness so that believers will no longer live in power. the evil one (sin) but instead directs his life toward the goal of God to create mankind that is to be similar to the image and likeness of God (Theosis).
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Fei, Li, and Maria S. Rudenko. "The Motive of Peace in the Works of B. Pasternak and M. Bulgakov." RUDN Journal of Studies in Literature and Journalism 26, no. 4 (December 29, 2021): 761–70. http://dx.doi.org/10.22363/2312-9220-2021-26-4-761-770.
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The concept of peace entered into Russian culture from the Bible and became its important spiritual tradition. With the development of secular literature, peace has gradually come out of the sacred field and become the significant aesthetic concept rich in connotation. In their works, Pasternak and Bulgakov reflect on the peace in the field of existence and art, especially the ontological value of family and love, thoughts about history, death and creativity. The concept of memory plays an important role in the artistic world of the two writers. Bulgakovs and Pasternaks books are testimony to rebirth and immortality, which is the way they participate in the sacred cause. The paper analyzes the place and role of the motive of peace in the novels of B. Pasternak Doctor Zhivago and M. Bulgakov The Master and Margarita in their similarities and differences. In this regard, the images of the house, music, creativity as the focus of the artists world are compared, the typological related figures of the beloved muse and the savior are considered, the specificity of the disclosure of the theme of immortality in creativity is noted.
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Simon, Rachel. "The Contribution of Hebrew Printing Houses and Printers in Istanbul to Ladino Culture and Scholarship." Judaica Librarianship 16, no. 1 (December 31, 2011): 125–35. http://dx.doi.org/10.14263/2330-2976.1008.
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Sephardi printers were pioneers of moveable type in the Islamic world, establishing a Hebrew printing house in Istanbul in 1493. Initially emphasizing classical religious works in Hebrew, since the eighteenth century printers have been instrumental in the development of scholarship, literature, and journalism in the vernacular of most Jews of the western Ottoman Empire: Ladino. Although most Jewish males knew the Hebrew alphabet, they did not understand Hebrew texts. Communal cultural leaders and printers collaborated in order to bring basic Jewish works to the masses in the only language they really knew. While some books in Ladino were printed as early as the sixteenth century, their percentage increased since the second quarter of the eighteenth century, following the printing of Me-’am lo’ez, by Jacob Culi (1730), and the Bible in Ladino translation by Abraham Assa (1739). In the nineteenth century the balance of Ladino printing shifted toward novels, poetry, history, and biography, sciences, and communal and state laws and regulations. Ladino periodicals, which aimed to modernize, educate, and entertain, were of special social and cultural importance, and their printing houses also served as publishers of Ladino books. Thus, from its beginnings as an agent that aimed to “Judaize” the Jews, Ladino publishing in the later period sought to modernize and entertain, while still trying to spread Judaic knowledge.
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Oderinde, Olatundun, and Samuel Alamu. "Christian Parenting: An Empirical Assessment by ECWA Ibadan District Church Council Members, Oyo State, Nigeria." NIU Journal of Humanities 9, no. 1 (March 31, 2024): 15–25. http://dx.doi.org/10.58709/niujhu.v9i1.1822.
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Parenting is a herculean task for parents, church and society. The challenge arises from the fact that people always compromise on one aspect of parenting or the other. Whereas the Bible stipulates the standard for proper child upbringing, most Christian parents today raise their children in a way contrary to the biblical standard and this has negative consequences on the church and the society generally. This is evidenced in social vices exhibited by children in the contemporary world. It is from this perspective that this study empirically investigated Christian parenting with a view to espousing the biblical standard of parenting for societal development. The study adopted a descriptive design of a survey type. The data gathered from the questionnaire were quantitatively analyzed using simple percentage while data from the interviews were qualitatively analyzed. Findings revealed that only 26.64% of respondents had proper understanding of Christian parenting. It was also found that the non-compliance with the parenting principles by 74.8% of respondents has resulted into children’s lack of commitment to society’s values. Some social vices were identified as problems resulting from this non-compliance. Some of the recommendations are: ECWA Church members to develop informed teaching on parenting to serve as basis for instructing Christians generally. Seminars and workshops should be organized for parents on the need to bring this to bear on their children. Parents must not commit the entire responsibility of parenting into the hands of the church, the school or any house help, etc. Keywords: Christian Parenting, Discipline, Child, Yoruba, ECWA Ibadan District Church Council, African society.
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Ganina, Lubov G., Elena L. Madlevskaya, and Aleksandr B. Ostrovskii. "‘Biblical Images in the Traditional Culture of the Orthodox Peoples of Russia’: Exhibition of the Russian Museum of Ethnography for the 520th Anniversary The Gennady Bible (January — March 2021)." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 69 (2023): 145–67. http://dx.doi.org/10.37816/2073-9567-2023-69-145-167.
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The paper reveals the intention and its implementing through a museum exhibition. Based on thematically selected monuments of traditional and everyday culture, the exhibition touches on events, images of Christian historical memory. First of all, it is Annunciation, Christmas, Crucifixion and Resurrection, as well as a number of Old Testament stories — the Creation of the World, Noah's Ark, the Judgment of Solomon. The various thematic sections of the exhibition depict such significant images as the paradise tree of life, the lion, the archangels, as well as fish — the early Christian symbol of Jesus Christ, grapes (the symbol of the Church of Christ). The presented groups of objects are diverse in their place in folk life: ritual paraphernalia, nativity scene, house carvings, interior decoration items— ceramic products (plates, tiles), wooden painted utensils, woven and embroidered towels, decorative bone products, jewelry of the Eastern Slavs and Finno-Ugric peoples. The selecting of exhibits took into account that the ornamentation of objects of traditional and everyday culture had its source not always directly from the plots set forth in biblical texts, but also their folklore processing in the form of legends, beliefs; a number of sections display apocryphal Christian texts that were widespread among the people. The exhibition gave an idea of the integration of a number of key biblical subjects and images, especially the New Testament, into the worldview of Orthodox peoples. The fixation of certain images for specific categories of objects that had a specific purpose in everyday life created a single visible fabric of national Orthodoxy.
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L Ivashkiv, Vasyl. "Panteleimon Kulish as “the First Truly National Ukrainian Writer”." Слово і Час, no. 8 (August 11, 2019): 4–13. http://dx.doi.org/10.33608/0236-1477.2019.08.4-13.
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The essay develops I. Franko’s statement about P. Kulish as the first truly national Ukrainian writer who aimed at working totally for the sake of his people’s needs. The author underlines that such a desire was Kulish’s natural urge, as the mentioned goal arose for him back in the first half of the 1840s. In particular, he planned to publish everything that vividly refl ected the life of the Ukrainians throughout centuries.
In the early period of his activity Kulish worked mainly as a folklorist. He recorded and studied Ukrainian folklore in its natural environment. This work resulted in a unique ethnological edition “The Notes on Southern Rus” as well as his widely known ‘farmstead philosophy’. Kulish’s writing activity evolved from his desire to provide a complex picture of his people’s centuries-long heroic history in the poetic epopee “Ukraine” to creating his fi rst Ukrainian historical novel “The Commoners’ Council.
A Chronicle of 1863”. The pan-Ukrainian level of “The Notes on Southern Rus” and “The Commoners’ Council” was supported with Kulish’s own phonetic spelling system, i.e. ‘kulishivka’ which laid the foundation of the modern orthography. Kulish’s writing and ethnological activity was also based on his urge to raise the contemporary Ukrainian language to the literary level. With such a purpose he published the almanac “Khata” (“The House”) and did a lot for the full-scale functioning of the first Ukrainian literary magazine “Osnova” (“The Foundation”). Kulish’s translation activity became another important part of his work as the first national writer. His translations of the Bible, works by W. Shakespeare, G. G. Byron, J. W. Goethe, F. Schiller and other outstanding classics of the world culture were signifi cant for all Ukraine.
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Rozi, Abdul Fachrur, and Wirman Wirman. "Implementasi Musik terhadap Nilai-nilai Religius bagi Umat Islam dan Kristen." TSAQOFAH 3, no. 6 (August 15, 2023): 898–907. http://dx.doi.org/10.58578/tsaqofah.v3i6.1652.
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Music comes from the Greek language mousike which is translated into Latin misuca. The noun mousik or the adjective mousikos is formed from the root mousa, the name of a goddess of the arts and sciences in Greek myth. The influence of music on Islam and Christianity, music can motivate people to be more enthusiastic in carrying out activities such as work. Trigger enthusiasm to work harder. Because the message contained in the poetry of religious music makes you think about the life of the world and the hereafter, because in life you have to balance between the two, but if you listen to music too often to forget the time you can neglect the five daily prayers for Muslims. The method used in this thesis is a library method through a phenomenological approach. This thesis explores data from two sources, namely primary and secondary. Primary data are the Bible and Al-Qur'an, while secondary data are articles, books, documents and websites. The aim is to find out about music in Islam and Christianity, the influence of music on religious values and to broaden thinking and to increase understanding of music. The results of this study want to know the implementation of music on Islamic and Christian values. Music is part of the daily life of the desert people which functions as a complement to public meetings. The application of music in Islam as a welcome for pilgrims to the holy house of the Kaaba, as a motivator and spirit for warriors and travelers. The musical instruments used are made of wood with themes such as war, victory, romance and religion and turn the lyrics into songs. Meanwhile, in Christianity, music is one of the tools during worship. The music server must understand well the meaning of the liturgical elements and implement them in the singing of musical accompaniment. Therefore music in Islam is makruh, but it can be haram if it has a bad impact on the listener.
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Tulle, Ferry Yefferson. "Peranan Guru Sekolah Minggu dalam Membangun Budaya Membaca dan Menulis." REDOMINATE: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (December 27, 2021): 113. http://dx.doi.org/10.59947/redominate.v3i2.30.
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Reading and writing is the first commandment that was revealed by God to humans, It is an encouragement to mankind to read meaningful books and books of life about successful characters both in the Bible and who are currently the owners of Science (written on natural events) through reading here's gonna be know. Living in an oral culture from year to year, unable to manage a reading and writing culture. It should be realized that making a personal library at home. Has the house held many books of knowledge for children? Children who are students and students, because books are knowledge that must be added to in order to get clear water of knowledge. The tradition of reading which has now been widely practiced in the world of formal education should also be cultivated wherever and whenever. Make books a good friend, at church at school or wherever we are. every month the money is set aside to buy books to save for children, so that children do not bother when children study at school, smart children answer questions from teachers at school can excel through reading, reading and writing. AbstrakMembaca dan menulis adalah perintah pertama yang diwahyukan Tuhan kepada manusia, Merupakan anjuran kepada umat manusia untuk membaca buku – buku bermakna dan buku kehidupan tentang tokoh yang telah sukses baik dalam Alkitab maupun yang pada saat ini sang pemilik Ilmu-tertulis pada kejadian alam) lewat membaca inilah akan menjadi tahu. Hidup dalam budaya lisan dari tahun ke tahun, tidak mampu mengelola budaya membaca dan menulis. Perlu disadari bahwa membuat perpustakaan pribadi dirumah. Sudahkah rumah itu menyimpang banyak buku pengetahuan bagi anak – anak? Anak yang berstatus pelajar dan mahasiswa, sebab buku adalah ilmu yang harus terus ditimbah agar mendapatkan air jernih pengetahuan. Tradisi membaca yang kini telah banyak dilakukan di dunia pendidikan formal kiranya membaca buku juga harus dibudayakan dimanapun dan kapan. Jadikan buku sebagai teman yang baik, di gereja di sekolah atau dimana kita berada. setiap bulan dapat uang itu disisikan untuk beli buku menyimpan buat anak – anak, supaya anak – anak tidak repot saat anak – anak belajar di sekolah, anak – anak pintar menjawab pertanyaan dari guru di sekolah dapat berprestasi lewat baca membaca dan tulis menulis.
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Suwantie, Sri. "PENDOSA TERBESAR YANG MENERIMA KESELAMATAN (LUKAS 19:1-10)." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 4, no. 1 (June 30, 2020): 89–100. http://dx.doi.org/10.51730/ed.v4i1.33.
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The Bible states that all have sinned and have lost God's glory. The fact that all have sinned and have lost God's glory can only be resolved by God himself. All forms of human effort can never save him. God must come into the world in Jesus Christ to give salvation to sinners. For the Son of Man came to seek and save the lost. This is the purpose and mission of the coming of the Lord Jesus into the world that Luke the Gospel writer wants to convey. God often initiates His meetings with people He wants to be blessed with. God so loved a Zacchaeus who had been ostracized by his own people. God rejects the view of many people that staying in a sinner's house means taking part in the wrong way of life. God also rejects the view that the greatest sinner is far beyond the salvation that God has given. God states that the salvation that He has given to all people, for all nations. Zacchaeus found the Messiah, Jesus. He received Jesus joyfully. He found the Savior, he got salvation. His life underwent a change. The greatest sinner becomes justified. Religious leaders and many people are just busy justifying themselves. They considered Zacchaeus more sinful than them. Their views make it difficult for them to open their hearts to understand the salvation that God has given through Jesus Christ. Their eyes and ears became blind and deaf to see and hear God's work of salvation through Jesus Christ. Even their hearts are dull to feel the mercy of Jesus to sinners.Alkitab menyatakan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah. Kenyataan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah hanya dapat diselesaikan oleh Allah sendiri. Segala bentuk usaha manusia tidak akan pernah bisa menyelamatkan dirinya. Allah harus hadir ke dunia dalam Yesus Kristus untuk memberi keselamatan kepada orang berdosa. Anak Manusia datang untuk mencari dan menyelamatkan yang hilang. Inilah tujuan dan misi kedatangan Tuhan Yesus ke dalam dunia yang ingin disampaikan oleh Lukas si penulis Injil tersebut. Allah sering kali memprakarsai pertemuaanNya dengan orang-orang yang hendak dikaruniaiNya. Allah begitu mengasihi seorang Zakheus yang telah mengalami pengucilan oleh bangsanya sendiri. Allah menolak pandangan orang banyak bahwa menumpang di rumah seorang pendosa berarti mengambil bagian dalam cara hidupnya yang salah. Allah juga menolak pandangan bahwa seorang pendosa terbesar berada jauh di luar keselamatan yang Allah berikan. Allah menyatakan bahwa keselamatan yang diberikanNya untuk semua orang, untuk semua bangsa. Zakheus menemukan Mesias yaitu Yesus. Ia menerima Yesus dengan sukacita. Ia menemukan juruselamat, ia mendapatkan keselamatan. Hidupnya mengalami perubahan. Seorang pendosa terbesar menjadi seorang yang dibenarkan. Pemuka agama dan orang banyak hanya sibuk membenarkan diri mereka sendiri. Mereka menganggap Zakheus lebih berdosa dari mereka. Pandangan mereka membuat mereka sukar membuka hati mereka untuk mengerti keselamatan yang Allah berikan melalui Yesus Kristus. Mata dan telinga mereka menjadi buta dan tuli untuk melihat dan mendengar karya keselamatan Allah melalui Yesus Kristus. Bahkan hati mereka tumpul untuk merasakan belas kasihan Yesus kepada para pendosa.
Books on the topic "World Bible House"
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King, Stephen. The Shining / 'Salem's Lot / Night Shift / Carrie. 5th ed. New York, USA: Octopus/Heinemann, 1985.
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Flynn, Ted. Idols in the House. Maxkol Communications, 2002.
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Cahill, Thomas. Desire of the Everlasting Hills: The World Before and After Jesus (Random House Large Print). Random House Large Print, 1999.
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Lundbom, Jack R. Jeremiah 21–36. Doubleday, 2004. http://dx.doi.org/10.5040/9780300261332.
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This second book of the three-volume Anchor Bible Commentary offers an astute translation and commentary on the middle sixteen chapters of Jeremiah. Important themes in the present volume include injustice within Judah’s royal house, sexual immorality among the clergy, and true versus false prophecy. Yet the prophet who thundered Yahweh’s judgment was also the one who gave the remnant people―in oracle and in symbolic action―a promise and a hope, expressed climactically in a new and eternal covenant for future days. Here too is the only report in the Bible of an accredited scribe writing up a scroll of oracles for public reading at the Temple. This magisterial work of scholarship is sure to be essential to any biblical studies curriculum. Jeremiah 21-36 draws on the best biblical scholarship to further our understanding of this preeminent prophet and his message to the world.
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Lundbom, Jack R. Jeremiah 21–36. Doubleday, 2004. http://dx.doi.org/10.5040/9780300261332.
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This second book of the three-volume Anchor Bible Commentary offers an astute translation and commentary on the middle sixteen chapters of Jeremiah. Important themes in the present volume include injustice within Judah’s royal house, sexual immorality among the clergy, and true versus false prophecy. Yet the prophet who thundered Yahweh’s judgment was also the one who gave the remnant people―in oracle and in symbolic action―a promise and a hope, expressed climactically in a new and eternal covenant for future days. Here too is the only report in the Bible of an accredited scribe writing up a scroll of oracles for public reading at the Temple. This magisterial work of scholarship is sure to be essential to any biblical studies curriculum. Jeremiah 21-36 draws on the best biblical scholarship to further our understanding of this preeminent prophet and his message to the world.
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Gridley, Josiah A. Astounding Facts from the Spirit World: Witnessed at the House of J. A. Gridley, Southampton, Mass. , by a Circle of Friends, Embracing the Extremes of Good and Evil. the Great Doctrines of the Bible, Such As the Resurrection, Day of Judgment, Christ's Seco. Creative Media Partners, LLC, 2018.
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Gridley, Josiah A. Astounding Facts from the Spirit World: Witnessed at the House of J. A. Gridley, Southampton, Mass. , by a Circle of Friends, Embracing the Extremes of Good and Evil. the Great Doctrines of the Bible, Such As the Resurrection, Day of Judgment, Christ's Seco. Creative Media Partners, LLC, 2018.
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Knight, Gareth. The Treasure House of Images. U.S. Games Systems, 1999.
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Robbins, Keith, ed. History of Oxford University Press: Volume IV. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199574797.001.0001.
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Volume Abstract: In 2004 as in 1970 the Oxford University Press occupied a leading position among national and international publishers. Despite this seeming constancy the Press underwent significant changes, prompted by technological, economic, educational, and political developments in Britain and elsewhere. Part I considers the Press as a whole, beginning by examining the response to the 1970 Waldock Report, the business history of the Press—its structure, leadership, and finances, and its relationship with the University of Oxford. Case studies explore in detail the removal of the London Business to Oxford, the relocation of distribution facilities to Corby, and the closure of the Printing House. Subsequent chapters trace broader developments including OUP’s approach to sales and marketing, changes in book design, the impact of technological change, and the Press’s relationship with its staff and with the built environment in Oxford and around the world. Part II looks at the Press through its publications. These seven chapters each consider a part of the OUP list: academic titles, textbooks, and monographs; trade titles, including children’s books; schoolbooks; dictionaries and reference titles; journals; music, hymnals, and bibles; and poetry. Part III assesses the global outreach of the Press, examining OUP’s English-language teaching division and detail the operations and publications of its international branches. The volume describes the evolution of OUP—sometimes gradual, sometimes controversial—into a more streamlined and financially minded organization that nevertheless remained dedicated to its scholarly mission to provide excellent academic and educational resources for readers of all ages, nationalities, and interests.
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King, Stephen. Stephen King. Octopus Books, 1987.
Find full textBook chapters on the topic "World Bible House"
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Zatelli, Ida. "Il viaggio come paradigma esistenziale nella Bibbia e nella letteratura ebraica antica." In Studi e saggi, 47–51. Florence: Firenze University Press, 2021. http://dx.doi.org/10.36253/978-88-5518-467-0.05.
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The divine command issued to Abraham in Genesis 12,1: «Go (lek-lekà) from your country and your kindred and your father’s house to the land that I will show you», presents us with a dramatic image of the human existence as it unfolds in the Bible and in the ancient Hebrew texts. It is a departure for an undisclosed destination from which there is no coming back, an act of unconditional trust. The patriarchs describe themselves as wanderers and nomads (see Genesis 47,9) and the road (derek), the way becomes a metaphor for life. True life lies beyond the known world; only those who take upon themselves to embark on a long and perilous journey will see the “promised land” towards which Israel’s and humanity’s adventure leads.
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Boitani, Piero. "To Recognize Is a God Helen, Mary Magdalene, Marina-Menuchim." In The Bible And Its Rewritings, 130–205. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198184874.003.0005.
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Abstract Helen, whose face launched a thousand ships and burnt the topless towers of Ilium, never went to Troy. Paris never swept her into his chamber. It wasn’t Helen the city leaders contemplated on the walls. Furious at her defeat in the most fatal beauty contest of all time, Hera fobbed Paris off with a phantom, an image made out of air: a quasi-living-and breathing, identical copy: Helen’s double. The flesh-and blood Helen had been carried off by Hermes and hidden in a cloud in some fold in the ether, then removed safely to Egypt, to the house of the chaste Proteus, to preserve Menelaus’ bed inviolate. The first ever East-West clash, the First World War-the Trojan War-was fought for an illusion. Zeus simply wanted to ease the earth of some of its burden by thinning out the human population, and at the same time give the most heroic of heroes, Achilles, the chance to shine.
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Richards, Joan L. "Exercising Reason." In Generations of Reason, 73–86. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300255492.003.0006.
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At the Essex Street Chapel, Priestley had begun to extend the purview of literalist reason into the political world of William Pitt the younger. Frend agreed with them, both religiously and politically, but in Cambridge his strongest ally was the minister of the Stoneyard Baptist Chapel, Robert Robinson. He also spent several summer months studying Hebrew in the Jewish community that clustered around the Bevis Marks Synagogue in London. His interest in the meaning of words fit very well with the Jewish interest in texts. Frend spent the summer of 1789 on the continent. After his return he joined Priestley, Lindsey and other Unitarians in an effort to retranslate the Bible so that it would be a more accurate source for Jesus’s religion. As the French Revolution unfolded, the English became more reactionary, and the Unitarian pursuit of literalist reason became ever more suspect. In 1791, Priestley was burned out of his house and laboratory by a reactionary mob.
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"1. A Bible House In The City." In Spreading the Word, 7–34. Ithaca, NY: Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501711459-004.
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Lorbiecki, Marybeth. "The Land Ethic." In A Fierce Green Fire. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780199965038.003.0029.
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Cooking my house specialty, New Mexican green chili, I heard the knock at the back door and dried my hands to open it for my expected guest. Shyly, the young man in the collar offered a bouquet of bright spring flowers and another gift, the golden- sunned paperback copy of A Sand County Almanac. “I thought you might like this—it’s a favorite of mine.” He had no idea how beloved this book was to me, or the author. In this small gesture, I felt like he was unintentionally offering me a concrete symbol of the growing bridge between the spiritual ethics of Aldo Leopold the naturalist and scientist, and his beloved wife, Estella, the devout Roman Catholic. Leopold had once noted that we would not ever come to integrating a land ethic into our American culture until churches and faith communities got involved. This obviously makes sense when you consider that only a small percentage of the nation, and indeed the world, possess a depth of scientific and/or ecological literacy. But in 2014, over 75% of Americans (and 84% worldwide in 2010) self-described themselves as having a religious affiliation. Another substantially growing group consider themselves spiritual, though not affiliated or have “fallen away” from their original religious practice. Scientific findings though rationally convincing often have less power to move people in their decision making, or perspectives, than faith. In the past, this has often led to land damage rather than health, but as shown by Pope Francis’s recent actions, this paradigm is shifting. Leopold was a student of the Bible, and he observed that the Mosaic Decalogue of the Ten Commandments dealt with humans’ relationships with each other in society. Leopold stated that the human ethical relationship to the land community was an evolving process, just as was human-to-human morality, mentioning the evolvement of human understanding that slavery is wrong. Leopold, in his “Land Ethic” essay, cited that leading thinkers in the Bible, the prophets (such as Ezekiel and Isaiah), urged deeper understandings.
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Chapman, Cynthia R. "House (bayit)." In The House of the Mother. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300197945.003.0002.
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Ancient Israel was a house society that organized itself into concentrically larger social groupings and geographic areas under the rubric of the single Hebrew word for house: bayit. The Bible and the origin stories contained within it is the heirloom valuable of ancient Israel’s foundational houses. In the patrilineal genealogies of foundational men, we find an idealized memory of the direct and unmediated transference of material and immaterial inheritance from father to designated son within the fixed geography of a named house. At the same time, the house of the father subdivides into maternally named units that have significant social ramifications for the sons nested within them. Sons who trace their genealogical pathway to the house-founding father through a primary wife become heirs to their father’s house. Sons who trace their pathway to the father through low-status wives find themselves nameless and socially and geographically peripheral. The division of a man’s house into hierarchically arranged maternal subunits is seen in the story of Abraham’s death and burial (Gen 25) and Joseph’s ascent to heir within the house of Jacob (Gen 37-48).
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Byrd, James P. "“The Stone Which the Builders Rejected”." In A Holy Baptism of Fire and Blood, 41–56. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190902797.003.0003.
Full textAbstract:
This chapter narrates the role of the Bible in the secession crisis that erupted after Abraham Lincoln’s election in 1860. While Benjamin Morgan Palmer and other southerners saw slavery as “a divine trust,” many northerners agreed with Lincoln’s quotation of scripture—“A House Divided Against Itself Cannot Stand,” meaning the nation could not endure if it remained divided over slavery. In response, southerners scoured the scriptures for arguments to support white supremacy, fearing that many non-slaveholding whites in the South would refuse to support secession. In all, the Bible contributed to the righteous indignation on both sides, helping to pave the way for war.
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Caroli, Betty Boyd. "Young Substitutes far First Ladies(1829-1869)." In First Ladies, 33–57. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195099447.003.0002.
Full textAbstract:
Abstract Andrew Jackson's inauguration in 1829 signaled a new mood in the country--one that would affect presidents' wives for decades to come. Crowds converged on the capital from all over the eastern seaboard, arriving in carriages and carts, wearing silk and homespun. Never one to disappoint crowds, the tall, white-haired war hero gave his speech, took the prescribed oath, kissed the Bible, and then in an immensely popular gesture bent in a low bow to the people. Word immediately went out that the President's House was now the People's House and open to all without distinction. Thousands headed towards it. No precautions had been taken to protect the mansion's furnishings, but the unexpectedly large crowd would have rendered such measures ineffective anyway. Glasses shattered and furniture broke as the hungry and curious surged towards tables where food, prepared for hundreds, proved insufficient. People filled their pockets as well as their stomachs. When the president was nearly crushed, one Jackson admirer and staunch defender of”people's rule" decided this was going too far:”Ladies and gentlemen only had been expected at this Levee," Margaret Bayard Smith, a newspaper editor's wife wrote,”not the people en masse.
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Peters, Edward M. "Prison Before The Prison: The Ancient and Medieval Worlds." In The Oxford History of the Prison, 3–43. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195118148.003.0001.
Full textAbstract:
Abstract The prisons of the ancient world have disappeared. Those of late antiquity and medieval Europe have fallen into ruin, have been recycled into other uses, or have been preserved as museums, their varied history usually explained only in terms of modem concepts of penology. Like the buildings that once housed them, the sources for the early history of prisons are also lost, diverse, fragmentary, or otherwise difficult to interpret. The collaborative work of archaeologists, philologists, and historians has been required to illuminate the character of the Babylonian bit asiri and the “Great Prison” of the Egyptian Middle Kingdom. For the prisons of ancient Athens, we must tum to the Greek oratorical literature and the writings of Plato. For the prisons of the ancient He brews, we must consult the central Jewish religious text, the Bible. And if we want properly to understand these and other ancient and medieval prisons, we must approach them from a broad cultural perspective.
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Bennett, S. H. "Religion." In Chaucer and Fifteenth-Century Verse and Prose, 12–28. Oxford University PressOxford, 1990. http://dx.doi.org/10.1093/oso/9780198122296.003.0002.
Full textAbstract:
Abstract Chaucer’S England was Catholic England, and if we wish to understand much of Chaucer’s poetry we must know something of the religious beliefs and observances of his time. The majority of people were believers, for although there may have been many like Chaucer’s Doctor, whose ‘studie was but litel on the Bible’, yet few would have been bold enough to declare themselves non-believers, prepared to die without the fold, and in a more desperate state than were infidels or Jews. The world in which Chaucer grew up accepted the Church and its teaching, and such men as Wyclif, however great their ultimate effect, made but little impression on the vast mass of their contemporaries. To most people attendance at church and dependence on their parish priest were axiomatic, and the size and position of the church building, towering over the villagers’ petty houses of daub and wattle, or even the larger structures in the towns, served to emphasize the important central position which the Church held in men’s lives.