Brotherhood

The paper examines the phenomenon of brotherhood. The brotherhood is one of the most difficult subjects to analyze because of the sensitivity it creates in human society. The original meaning and other concepts that have benefited at different times show this. The paper tends to unfold the fraternal approach from the Orthodox point of view. Of course, there are still special places, such as the monastic fraternity, which may be the subject of a future issue. The issue begins with a general introduction to the fraternity. It continues with the evolution in Judaism, where it takes on a religious connotation and where an attempt is made to create a fraternity of universal dimensions. This study seeks to provide an answer on how it is possible for the fraternity to be shaped, developed and perfected. Human nature itself, freedom, logic and love are some of the elements on which opportunity is based. The subject seeks to highlight the reason why the concept of the brotherhood of Jesus Christ and his Church is different and more substantial than the infinite concepts that exist in the world. The concepts of love, gratitude, the unification of time with the physical space are some of the thoughts that describe the subject and are a challenge for today’s family and social life.

‎“...Gelin, Tanrı'nın zatına dair bizi şimdiye kadar kördüğümün ötesine götürmemiş eski sorularımızı terk edelim. İnsana, ‎insanın görev ve sorumluluklarına dönelim. Zaten bu görev ve sorumluluklar, Tanrı'nın istediklerinden başka bir şey ‎değildir. Bırakalım, kim olmak istediğine, Tanrı kendisi karar versin! Bütün insanların öncelikle ilahi iradeyi yerine getirmede ‎birleşmesi mümkün, hatta gerekli değil midir?”‎
‎ “...Şimdi soruyoruz: Hıristiyan dünyası İslam dünyası ile bu rasyonel temele dayalı olarak iletişim kurma davetini kabul ‎edecek midir? Hıristiyanlar, Tanrı'nın iradesinin dünyada egemen olmasını sağlama uğruna, sürekli bir epoche içinde, ‎kendi dogmatik teolojisinin öğretilerini askıya almaya hazır mıdır? Müslümanların ahlak yasaları çerçevesinde evrensel bir ‎kardeşlik kurma çabasına karşılık vermeye istekli midir?”‎

In this narrative essay, I draw from Bakhtin (1990) and Baxter (2004, 2011) to forward writing aesthetic moments in autoethnographic inquiry. Through storying experiences with my father, I offer writing aesthetic moments as an approach to writing about mundane—yet deeply meaningful—experiences that may be overlooked in epiphany-driven autoethnography.

Partition of India in 1947, or to be more specific the division of Punjab is one of the darkest human tragedies mankind has ever experienced. Its impact was so deep and penetrating that it continues to haunt the psyche of those uprooted migrants even though a whole generation is almost gone. The survivors and their next generations can still feel the traces of trauma in their memories. It has left a deep scar in the collective memories of migrants and even in the psyche of their next generation. As the time passes by memories also start

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Theology takes a unique look at the human desire for brotherhood. Welcomed by the Christian experience, it finds himself considered in an ambitious and modest way. Ambitious, because Christianity fraternity qualifies the human being in his origin as much as in his ultimate destiny. Modest, since fraternity is presented as a call to peaceful cooperation in the work of God, always first; an ability to enter into a very ordinary reality. Far from this globalized and too often heroic charity that the media as well as our desires for glory conspire to present to us (the Mother Theresa syndrome), it is urgent to consider fraternity again in small letter, one could say. An active patience that will be able to rely on the Spirit of God as much as on the cooperation of an apparently ordinary life, through small modest but indispensable steps.

Questo contributo si colloca nel quadro e nell’itinerario della Summer School a Monte Sole che ha avuto come linea guida la lettura del Documento di Abu Dhabi a partire da molteplici prospettive e prassi e lo rileggiamo in una chiave di lettura problematica

The eeaster-customs of the "Junii"-brotherhood of Șchei (Obere Vorstadt) in Brașov -Kronstadt (Transylvania - Romania) are deeply imbedded in a secular tradition, going back to the ancient Thraco-Dacians, who populated today's territory of Romania. The here described and discussed ethnologic complex synthetizes ancient elements of popular mythology, Christian tradition and popular chronology.

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This paper explores how Chaucer may have met the traditions of sworn brotherhood, and what his influences were when writing the Knight’s Tale. This is the first part of my essay "False Brotherhood in Chaucer’s The Knight’s Tale," in the second part of which (going to be published soon) I analyse The Knight's Tale itself and the bond between Palamon and Arcite on the basis of the rules of sworn brotherhood.

citation: Simonkay, Zsuzsanna. “False Brotherhood in Chaucer’s The Knight’s Tale / Part 1: Sworn Brotherhood and Chaucer’s Sources on Friendship.” HUSSE 11: Proceedings of the 11th Conference of the Hungarian Society for the Study of English. Ed. Veronika Ruttkay and Bálint Gárdos. Budapest: L'Harmattan, 2014. 159-171. Print.

Nasa kalikasan ng tao ang magsama-sama at bumuo ng isang samahan para sa isang partikular na layunin at gawain. Sinasabing likas sa tao ang makipag-ugnayan sa kanyang kapwa at bumuo at sumali sa mga samahan na makakatugon sa mga pangangailangan nito. Kahit na ang mga sinaunang tao ay nangangaso at nangangalap ng mga pagkain ng pangkat-pangkat. Kaya naman hindi na bago sa kasaysayan ng tao ang pag-iral at paglaganap ng mga samahan, organisasyon at iba pang pagpapangkat-pangkat at sa partikular na usapin, ang penomenon ng gang.

Hindi na isang makabagong konsepto ang penomenon ng gang. Sa kasaysayan ng India, lumitaw ng halos kasing-aga ng 1200 AD ang salitang thug na tumutukoy sa grupo ng mga kriminal (Thugz) na sumasalanta sa mga pangunahing siyudad ng nasabing bansa. Ang mga miyembro ng Thugz ay may sariling simbolo, mga senyas, ritwal at wika. Samantala ang salitang gang na nagmula sa lumang Norse gangr, ganga na nangangahulugang ‘daan, paglakbay o paglakad ay ginamit nang pagpapangalan sa mga grupo ng kabataan nang halos kasing-aga ng ika-14 na siglo. Masasabi na ang etimolohiyang ito ay nagpapahiwatig na bahagi ng kalakaran ng buhay ng sinaunang pagpapangkat-pangkat o band ang paggala o paglalakbay, bagama’t malayo na ito sa kasalukuyang pagtingin ng gang na mayroon ng ideya na ng teritoryo.

Matagal ng mayroong gang, anuman man ang anyo nito at ito ay bahagi na ng kasaysayan ng tao. Ngunit sa pagpasok lamang ng dekada 80 naagaw ang pansin ng midya at pulitiko ng mga karahasan at suliraning dulot ng gang. Pagdating ng ika-19 at ika-20 siglo naging suliranin na ng bawat pangunahing siyudad sa mundo ang problemang dulot ng gang.

Kasabay ng popularidad ng gang ay ang paglaganap at paglala ng mga suliraning dulot ng mga miyembro nito. Naging popular na tema ito sa mga pag-aaral ng mga dalubhasa at literatura. Subalit nakatuon ang mga isinagawang pag-aaral na ito sa ugat at pinagmulan ng  penomenon ng  ‘gang’ bilang isang suliraning panlipunan at paglaganap nito partikular na sa mga kabataan. Kaugnay nito ay ang pag-usbong ng mga teorya hinggil sa pag-unlad ng gang,  na kung saan ang pagsugpo o paglutas sa suliranin na dulot ng samahang ito ng mga kabataan ang malimit na usapin.
Sa bawat literaturang naisulat hinggil sa gang, negatibo ang lumalabas na pagtingin sa gang. Nabigyang-pansin ng ganitong pagtanaw sa karahasan, at iba pang lihis na gawain ng kabataang miyembro ng gang na umaabot pa sa pagnanakaw, pagpatay, at paggamit ng bawal na gamot. Subalit hindi ito ang buong istorya. Bagama’t may mga ganitong popular na pagtanaw at steryotipo sa gang at buhay-gang, hindi pa rin maaalis ang katotohanang may tungkuling ginagampanan sa lipunan ang gang. Para sa mga miyembro nito, hindi lamang simpleng samahan ng mga magkakaibigan ang gang, ito ang humahalili at gumaganap sa tungkuling dapat ay  ginagampanan ng institusyong panlipunan tulad pamilya, relihiyon at paaralan.

Walang istandard na pagpapakahulugan sa salitang gang sa kasalukuyan. May sari-sariling konsepto ng gang at nag-iiba-iba ang pagpapakahulugang ito sa bawat manunulat. Karamihan sa naging pagpapakakahulugang ito ay nakatuon sa mga karahasan at problemang dulot ng mga miyembro ng gang bilang pangunahing katangian ng gang na nag-iiba dito mula sa iba pang uri ng pagpapangkat. Ang ganitong pagtanaw ay hindi nakatuon sa pag-unawa sa tunay na konteksto ng problema kundi sa pagsugpo at pag-alis ng nasabing suliranin.

Ang sulating ito ay isa lamang sa mga naging pagtatangkang unawain ang penomenon ng gang sa mga kabataan. Ito ay preliminaryong pagsusuri sa isang kapansin-pansin at popular na kaganapan sa mga kabataan, partikular na sa mga kabataang Pilipino sa mga nakalipas na taon. Bagama’t marami ng naisulat na pag-aaral tungkol sa gang sa pangkalahatan, wala pang naisasagawang pormal at komprehensibong pag-aaral hinggil sa mga Pinoy gang.

Layunin ng sulating ito na makapagbigay ng isang kongkretong pagsasalarawan ng kung ano ang gang at ang sinasabing buhay-gangster bilang isang pangkalinangang-tanawin sa lipunan at kulturang Pilipino partikular na sa subkultura ng kabataan. Nilalayon nito na mabigyan ng ideya ang mga mambabasa tungkol sa kalagayan ng mga ganitong samahan ng samahan at mga miyembro nito sa lipunan at kulturang Pilipino. Uusisain din ang mga teorya hinggil sa pag-unlad nito at ang iba’t ibang persepsyon dito. Kaugnay nito, nais din ng papel na ito na matukoy ang pinagmulan ng gang at ang dahilan ng paglaganap nito sa Pilipinas.

Titingnan ng sulating ito ang gang bilang isang alternatibong institusyong panlipunan na siyang nagiging takbuhan at kanlungan ng mga miyembrong ito sa mga pagkakataong di nagagampanan ng maayos ng mga nasabing institusyon ang kanilang gampanin. Kaugnay nito, titingnan ang pagsali sa gang bilang pakikipag-ugnayang sosyal na esensyal sa pag-unlad bilang tao. Sa positibong pagtanaw, susuriin ang gang at ang tungkulin na ginagampanan nito sa sosyalisasyon ng mga kabataang Pilipino. Pahapyaw din na tatalakayin ang isa pang lumalaganap na uri ng pangkat ng mga kabataan sa kasalukuyang panahon na nagpapahiwatig na ng paghina ng penomenon ng gang sa kabataan.

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يستخدم المتنورين اليوم بشكل شائع كمصطلح عام لوصف النخبة الحاكمة ، وهي مجموعة صغيرة نسبيًا من الأثرياء الأثرياء الذين يمتلكون عالمنا ويحكمونه بشكل جماعي.
من الصعب تحديد العدد الدقيق للأشخاص في هذه المجموعة ودرجة سيطرتهم وتأثيرهم على الشؤون العالمية ، لكن وجود الطبقة الحاكمة نفسها مقبول على نطاق واسع على طرفي الطيف السياسي العالمي. تعمل هذه الطبقة الفائقة المنظمة للغاية في مصلحتهم المشتركة سواء في تحسين الأعمال أم لا.
تقع مجموعة الظل هذه في قلب كل النظريات الحديثة لمؤامرة المتنورين. تتجاوب المجموعة مع الحركة ، وهي منظمة جذرية عشبية ولدت في أعقاب الأزمة المالية لعام 2008 ، احتلوا النسبة المئوية. غالبًا ما أضاف الأصوليون المسيحيون والمستفيدون من الأجسام الغريبة تحولاتهم الخاصة ، بما في ذلك البط المعتاد لعبادة الشيطان والتضحية بالدم ، مما يجعل استخدام مصطلح المتنورين الغامض.
سوف ندرس بعض النظريات الأكثر شيوعًا حول مؤامرة المتنورين وننظر إلى أوجه التشابه والاختلاف بينهم.
إجراءات توصيل الأعضاء المتنورين.
الخطوات لمتابعة:
1. يدفع الأعضاء رسومًا قدرها 200 دولار أمريكي
2. تلقي سلسلة من الرمز السري (S.S.C.N)
3. ستتلقى مكالمة هاتفية أو بريدًا إلكترونيًا إلى Grand Lodge Lord الذي يوجهك إلى الخطوة التالية ، وتاريخ ووقت ومكان حفل البدء.
ملاحظة: بمجرد إتمام الدفع ، سيتم إرسال إيصال عبر البريد الإلكتروني لهذه المعاملة.
بمجرد تأكيد الدفع الخاص بك ، سوف نتصل بك على الفور وسوف ترسل أيضًا خطاب دعوة عبر البريد الإلكتروني إلى المتنورين المحليين لدينا لحضور حفل البدء في غضون 24 ساعة من تاريخ دفع رسوم التسجيل للأعضاء. سيكون خطاب الدعوة عبارة عن رقم تسلسلي سري (S.S.C.N) ستقوم بإنشائه لتعريف نفسك في Lodges Worldwide.
ملحوظة: بمجرد حضور حفل الافتتاح ، سيتم تقديمك رسميًا إلى جمعية شبكة المتنورين العالمية وستتلقى جميع مزايا وامتيازات الأعضاء الجدد في المتنورين.
1. جائزة نقدية قدرها 3،000،000 دولار أمريكي لعضويتك المباركة كأعضاء جدد
2- سيارة أحلام أنيقة جديدة بقيمة 300.000 دولار أمريكي.
3- شراء منزل الأحلام في البلد الذي تختاره.
4- إجازة لمدة شهر (مدفوعة بالكامل) إلى الوجهة السياحية التي تحلم بها.
5- باقة عضوية الجولف لمدة عام.
6- علاج V.I.P في جميع المطارات في العالم.
7- تغيير كلي في نمط الحياة.
8- الوصول إلى بوهيميان جروف.
9- دفع 1،000،000 دولار أمريكي شهريًا في حسابك المصرفي كل شهر
كعضو
10- حجز موعد لمدة شهر مع أفضل 5 قادة عالميين وأفضل 5
مشاهير في العالم

En el presente trabajo se analizan los datos disponibles sobre la “Esgrima Vulgar” practicada en la Península Ibérica en los siglos XV y XVI, centrándose en su uso civil más que en el militar, y en aspectos administrativos y sociales del oficio de esgrimidor, la reglamentación de las cofradías, los espacios y herramientas de la práctica, los juegos públicos, el estatus de profesionales y practicantes, los principales maestros del periodo, así como un recorrido por la tratadística conservada en la actualidad y de la que se tienen referencias.

This paper discusses the data available on the “Vulgar Fencing” practiced in the Iberian Peninsula in the 15th and 16th centuries, focusing on civilian use rather than in the military, and in administrative and social aspects of the craft of fencer, regulation of the brotherhoods, the spaces and practice tools, public games, the status of professionals and practitioners, the great masters of the period, as well as a tour of the tratadistica preserved today and have references.

The function of calling people towards Islam and conveying them the message of God was accomplished and a new society based on the social contract (the soul of which was لا الہ الااللہ محمد رسول اللہ ) had come into existence. The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) appointed Mu`adh bin Jabal the Governor of Yemen in 10 AH and while seeing him off, inter alia , disclosed: O Mu`adh! Probably, you will not meet me again after this year of mine. Rather, you will pass by this mosque of mine and my grave. Hearing this Mu`adh wept.

In fact, Allah Almighty was pleased to show to his Prophet (صلی اللہ علیہ و آلہ وسلم) the fruits of the labour of that he had put and the hardships and afflictions he had suffered at the hands of the opponents of Islam for the last over twenty years in accomplishing the Divine mission of calling mankind towards their True God, True Lord, Almighty Allah. It was thus the Divine Policy that on the occasion of Hajj the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) with representatives of all tribes of Arabs get together and there the Injunctions of Islam are made public and open evidence be taken on the fact that the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) has conveyed the Message of God which was a trust with him in the most trustworthy manner. Thus the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) made known his intention to perform the Hajj which attracted every Muslim to follow the imprints of the Prophetic feet in this behalf.

It was the 25th of Zil-Qa`adah, 10 AH/ March, 632 AD that the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) proceeded from al-Madinah al-Munawwarah towards Makkah al-Mukarramah to perform Hajj. Abu Dujanah Sa`idi or Saba` bin `Artafah Ghifari was appointed to look after the affairs at al-Madinah al-Munawwarah till the return of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) from Hajj. A caravan of ninety thousands believers accompanied the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) from al-Madinah al-Munawwarah and before its reaching Makkah al-Mukarramah people of other tribes and people who had come from Yemen had reached Makkah al-Mukarramah. On the Day of Hajj in the plane of `Arafat there was grand assembly of 1,24,000 believers who had come there all the way long for performance of Hajj . The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) had taken along with him the sacrificial animals also. When they reached the place called Sarf, the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) directed that those persons who had not brought the sacrificial animals with them should come out of the Ihram of `Umrah. Hadrat `A’ishah Siddiqah was undergoing the menstrual circle, she was informed that she had performed all the rituals of Hajj which are performed by the pilgrims but that she should not circumambulate the Ka`batullah in such physic-biological condition. The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) was riding on his camel called Qaswa’ in the plane of `Arafat and delivered the historical address and gave guiding principles to the Ummah that were the best till the Last Day and stated that He has accomplished his Prophetic and Messengership mission fully. The Qur’anic verse 5:8 was revealed on that occasion. This address is called the Farewell Address as it was the last Sermon delivered to the people during the Last Hajj of his life.

Khutabah Hajjatul-Wida` is in fact the First Human Charter which was given by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) to the whole mankind on 9th of Zul-Hajj 10th AH./ February, 632 AD. While standing on the Jabal al-Rahmat in the Valley of `Arafat. It was a sermon so sincere and serene, yet so melodious and thought provoking and giving to mankind fundamental and guiding principles concerning the rights of humanity whereby life at all levels could be reformed and set right at individual, collective, national, international and universal level for all time s to come. This Farewell Address of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) has got the status of Universal Manifesto for whole mankind. As he is the Messenger of Allah and Last of all the Prophets (صلی اللہ علیہ و آلہ وسلم) so this address is the Last Word on the subject of Human Rights.

TABLE OF CONTENT

1. TOUCH OF PINK
2. TWIST INSIDE THE LIFE OF HUSTLERS – Gay version, Charles Dickens' classic Oliver Twist.
3. THE TWO OF US
4. THE TRUTH ABOUT ALEX
5. THAT’S WHAT I AM
6. SONG FOR A RAGGY BOY
7. THE ROCKY HORROR PICTURE SHOW (2)
8. SHOCK TREATMENT
9. QUEER AS FOLK (2)
10. ALAN BROWN – PRIVATE ROMEO – 2011
11. PRAYERS FOR BOBBY (MUST SEE, ESPECIALLY PARENTS WHO HAVE GAY SONS)
12. PORNOGRAPHY A THRILLER
13. PANSY DIVISION – TOTAL ENTERTAINMENT
14. PANSY DIVISION – THAT’S SO GAY
15. MULLIGANS – 2008
16. ROB WILLIAMS – MAKE THE YULETIDE GAY
17. LIKE IT IS
18. LATTER DAYS
19. ALMODOVAR – LA PIEL QUE HABITO (2) (French)
20. JET BOY
21. CLINT EASTWOOD – LEONARDO DI CAPRIO – J. EDGAR HOOVER (2) (English & French)
22. PETER PARNELL – HYDE IN HOLLYWOOD – 1991 – CORPORATION FOR PUBLIC BROADCASTING
23. A HOME AT THE END OF THE WORLD
24. HESHER
25. GET REAL
26. FARINELLI IL CASTRATO – 1994
27. EDGE OF SEVENTEEN
28. OSCAR WILDE – THE PICTURE OF DORIAN GRAY – FILM 1973
29. CHRISTOPHER ISHERWOOD – CHRISTOPHER AND HIS KIND
30. BROTHERHOOD
31. BREAKFAST WITH SCOT
32. BEAUTIFUL THING
33. ADAM AND STEVE
34. LAURENCE ANYWAYS

ПРОЛОГ Куин, син на Лохстронг, влезе в бащиния си дом през главния вход. Още от мига, когато прекрачи прага, ароматът на мястото нахлу в ноздрите му. Препаратът за почистване с мирис на лимон. Свещите от пчелен мед. Свежите цветя от градината, които догенът сменяше всекидневно. Майчиният парфюм. Одеколон – на баща му и на брат му. Дъвката с дъх на канела – сестра му.Ако някога Глейд* измислиха аерозол от този род, биха му сложили названието " Ливада на Добрите Стари Пари ". Или " Зазоряване над тлъста банкова сметка " .Или може би, за по-кратко: " Ние сме номер 1 " .Приглушени гласове се дочуха от трапезарията – закръглени като шлифовани диаманти гласни звуци и съгласни, дълги и плавни като сатенени ленти. – О, Лили, прекрасно е, благодаря – каза майка му на прислужницата. – Но това е твърде много за мен. Също така не слагай пълна порция на Соланж. Напълняла е. А, да. Манията на майка му по диетите, стоварена върху новото поколение. Жените от глимерата бяха принудени да станат невидими в профил; всяка откроена ключица, всяка куха буза, всяка мършава ръка се носеше като шибан медал за чест.Понеже ако приличаш на ръжен, се превръщаш в един от най-добрите.И Скрайб Върджин да ти е на помощ, ако дъщеря ти изглежда в добро здраве.

This article is intended to provide an updated and comprehensive analysis of the presence of the Order of the Temple in the medieval village of Inestrillas, in the middle course of the Alhama river, presently in the municipality of Aguilar del río Alhama in La Rioja. Research devoted to analyze the presence of the Temple in the Kingdom of Castile has documented the donations that the Templars were given in this village. Nevertheless, this issue was addressed in a superficial way and in isolation, without framing it in its real socio-political and ideological context. Providing such a context would connect with the various forms of lay association that some members of 12th century Castilian nobility established with the Order of the Temple in one of the most booming moments of the crusader ideology. An example is set by Miguel Muñoz de Hinojosa and Sancha de Inestrillas, lords of medieval Fenestrellas, amongst other manors, whose domains will be inherited by the descendants of lineage. The Templar links of the Lords of Inestrillas will be analyzed. Such links have gone unnoticed in the historiographical tradition due to the prominence achieved by other contemporaneous monastic orders such as the Cistercians, professed by their son San Martín de Hinojosa. We conclude this study with their death and with the burial site they chose for their eternal rest.
Keywords: Inestrillas/Aguilar del río Alhama (La Rioja), nobility lineage, Miguel Muñoz of Hinojosa, Sancha of Inestrillas, Order of the Temple, Templar Brethren, Muslim farmer, Land-holding.

En este libro se analiza la integración inicial del linaje de los Cintruénigo en la cofradía del Temple a mediados del siglo XII, ligada a una importante actividad benefactora que consolidó el patrimonio de la principal encomienda en la frontera del Ebro como fue Novillas. La culminación en los vínculos mantenidos con la Milicia se produjo en julio de 1173, cuando don Pedro de Cintruénigo otorgó su dominio señorial a los templarios. Su muerte (†1177) y la fallida adquisición del señorío por milites navarros, propició la llegada de los freires a este enclave fronterizo del Alhama, cuyo patrimonio fue administrado desde Novillas hasta que, en 1186, Cintruénigo se constituyó en una encomienda templaria autónoma. Pedro Cognato y Raimundo de Laguarres fueron los comendadores al frente de este señorío templario. A modo de desenlace, se analiza la supresión de la encomienda motivada por la compra del señorío de Cintruénigo por el caballero Rodrigo de Argaiz en 1194. En un capítulo final, precediendo a las conclusiones, se estudian los testimonios sigilográficos y heráldicos, cuyas cruces paté simbolizan la vinculación y la pertenencia de la villa al Temple. Cintruénigo constituye un unicum dentro del ámbito hispano del siglo XII en el proceso de interacción de una villa con los templarios.

Dr. Martin Luther King Jr. articulated a covenant foundation for the United States. He called this covenant, the " Beloved Community. " King described citizen obligations as opportunities to experience divine love by freely choosing to sacrifice individual interests for the common good and atone for past injustices. The Beloved Community, contrary to the argument of Barbara Allen, operated largely outside the broader covenant tradition in a way that renders the Beloved Community incompatible with contemporary efforts to fit King into secular democratic theory.

The argument of this chapter is that brotherhood can be conceptualized as a partially organized relationship, based on membership and rules. To illustrate the conceptualization, the chapter draws examples from three different arenas where there is a strong rhetorical emphasis on brotherhood, or fraternity: the military, motorcycle clubs, and monasteries. Membership determines who is a brother or not and while the brotherly relationship sometimes extends beyond the cessation of membership in a formal organization, it presupposes membership at some point. Rules clarify important components of brotherhood including homogeneous relations among all brothers (or sisters). This makes a crucial difference relative to friendship, which is a type of relationship that can even be a threat for brotherhood. In areas where collectivist ideology, homogeneity of relationships, and requests on loyalty are especially forceful, personal or friendly relations between individual members cannot compensate for failure as a “brother.” Brotherhood justifies sacrifice of individual needs to collective demands, and this may include the sacrifice of a personal relation.

The purpose of this paper is to analyze the lay connection with the Order of the Temple of a group of women belonging to the high nobility of Pamplona during the 12th century. Although the modality of Templar integration is represented by the group of the associate sisters (consorores), the nomenclature with which they are called their first associates, some of their members manifest devotional practices and different charitable behaviors, making the choice of burial a differential feature between them. Within this female collective stand out two significant antagonistic cases, one whose interaction resulted in conflict with the order, while another must culminate in monastic retreat.

Os Illuminati oferecem riqueza, fama, poder, proteção, conhecimento e qualquer outra coisa que você desejar. Incluindo uma vida livre de impostos, atendimento médico gratuito, um passe livre para viajar ao redor do mundo como qualquer outro membro, palestras emocionantes e criativas, para melhorar sua mente. Fazemos isso há anos. Observamos tudo, nada está escondido de nós. Estamos em toda parte, Temos membros em todo o mundo, governamos este mundo. Ao longo da história de nossa organização, muitos cidadãos nos retrataram de maneira incorreta e negativa. Esses equívocos foram perpetuados por séculos por meio de vídeos, fotos, artigos, livros e recursos online não oficiais que afirmam compreender nossa missão e nossos membros. Ao criar este destino online, esperamos aliviar as preocupações expressas por seus governos e pessoas e buscar fornecer uma visão sobre nossos objetivos. Convidamos vocês, cidadãos humanos, a descobrirem mais sobre nossa organização e a entenderem seu papel nesta união planetária, porque o estabelecimento da nova ordem mundial está prestes a começar, por isso estamos dando essa oportunidade igual a todos que estão interessado em ingressar na nossa organização. Você é POLÍTICO, ENGENHEIRO, JOGADOR DE FUTEBOL, DESENHISTA DE MODA, ATLETA, MÉDICO, ENTRETENDEDOR, MODELO, GRADUADO / ESTUDANTE COM BOAS HABILIDADES, OU TEM EM MENTE EXPANSÃO DO SEU NEGÓCIO. ETC. INTERESSADO !! ……. +22393587689 whataspp me ou ou e-mail [illuminatihoodsociety666@outlook.com} ….

Hoje Illuminati é comumente usado como um termo genérico para descrever a elite governante, um grupo relativamente pequeno de plutocratas que possuem e governam nosso mundo coletivamente.
O número exato de pessoas neste grupo e o grau de controle e influência que têm sobre os assuntos mundiais é difícil de determinar, mas a existência da própria classe dominante é amplamente aceita em ambas as extremidades do espectro político mundial. Essa superclasse altamente organizada trabalha em seus próprios interesses comuns, seja para melhorar o negócio ou não.
Esse grupo de sombras está no centro de todas as teorias modernas da conspiração dos Illuminati. O grupo ressoa com que movimento, uma organização de raiz de erva nascida na esteira da crise financeira de 2008 Occupy, chamada de por cento. Os fundamentalistas cristãos e os aproveitadores de OVNIs muitas vezes adicionaram suas próprias torções, incluindo os patos usuais da adoração a Satanás e sacrifício de sangue, fazendo o uso do termo Illuminati ambíguo.
Vamos examinar algumas das teorias mais populares sobre a conspiração dos Illuminati e ver suas semelhanças e diferenças.
PROCEDIMENTO PARA CONECTAR MEMBROS Illuminati.
PASSOS A SEGUIR:
1. Os membros pagam uma taxa de US $ 200
2. Receba uma série de números de código secreto (S.S.C.N)
3. Você receberá um telefonema ou e-mail para nosso Senhor da Grande Loja que o guiará na próxima etapa, e a data, hora e local de sua cerimônia de iniciação.
NB: Assim que seu pagamento for concluído, você receberá um e-mail com o recibo dessa transação.
Assim que confirmarmos seu pagamento, entraremos em contato imediatamente e você também enviará uma carta-convite por e-mail para nossos Illuminati locais para a cerimônia de iniciação dentro de 24 horas a partir da data em que você pagar a taxa de registro para membros. A carta-convite será um número de série secreto (S.S.C.N) que você irá gerar para se identificar em nossas Lojas no Mundo.
NB: Assim que você participar da cerimônia de iniciação, será oficialmente apresentado à Illuminati World Network Society e receberá todos os benefícios e privilégios dos novos membros dos Illuminati.
1. Um prêmio em dinheiro de US $ 3.000.000 USD para sua associação bênção como novos membros
2.Um novo Sleek Dream CAR avaliado em US $ 300.000.
3.A Dream House adquirida no país da sua escolha.
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5. Pacote de associação de golfe de um ano.
6. Um tratamento V.I.P em todos os aeroportos do mundo.
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8. Acesso ao Bohemian Grove.
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como um membro
10. Compromisso de um mês reservado com os 5 principais líderes mundiais e os 5 principais
Celebridades do mundo

This paper wants to present the first results of a research on the Compagnia
di S. Giuseppe of Novara during the Ancien régime. Starting from
the analyse of the social context, this studies aims to focus on its activity,
in particular: care, charity credit and management of its heritage, most
of it composed by lands.
The aims of this research is to give a picture of the social and economical
role of the brotherhood during the modern era in Novara and Novarese.
Parole chiave: Confraternita, credito, società, assistenza.
Key words: Care, Charity, Credit, Brotherhood, society.

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The present work aims to provide a historical and genealogical reconstruction of the Navarrese lineage of the Murietas in the 12th century, a group of nobles little known to medieval research. Prosopographic analysis of the members of the lineage has revealed relevant information of a socio-political and religious nature. In the political and military sphere, fidelity to the Pamplonese monarchy through the performance of certain landholder duties is worthy of note. In religious and spiritual aspects, their predilection for the Templars is evident, joining the militia as brothers and lay brothers and in several cases requesting burial on Templar property.

This work examines a set of castles, enclaves or population centers located in the valleys of Alhama-Linares and Cidacos that have a historical link with the Order of the Temple throughout the twelfth Century because they inhabit knights linked to the Militia or for receiving this institution various donations. Frontier castles, warlords and Knights Templar appear intimately interconnected, showing a scenario where the influence and the ideological and spiritual expansion of the Temple can be seen through the border valleys. Following the natural course of these river channels from its source to its mouth in the Ebro, includes various populations attached of Soria, La Rioja and as well as Navarre. All of them are harbor a set of strategic fortresses, whose defense was entrusted to a line of warriors, who through the transfer of their weapons and horses to the Temple showed the sacralization of military activity that they exerted in these castles.

This article analyses the historical figure of the Navarrese knight Martin Lopez of Estella, a member of the Azagra lineage who had so far gone unnoticed by historians. At the beginning of his long life, the important holdings of Aibar and Estella were under his domain, inherited from his father don Lope Garcés of Azagra. This coincided with two events of great significance for the Kingdom of Navarre, as were the death of the“Battler” and the ascent to the throne of García Ramírez. His, and his brothers Rodrigo and Gonzalo’s, lay association with the Order of the Temple not only reveal the important links established between the Azagras and the Knights Templar, but also anticipate the subsequent entry of Martin Lopez as a professed member of the Temple in the commandery of Novillas. The post of commander of the Templar commandery of Aberin, represents the culmination of his long career as a conventual brother in the service of the Temple.

Keywords: Navarre lineage, Azagra’s Familie, Order of the Temple, Templar brotherhood, Templar preceptor.

En este trabajo se ofrece el estudio y transcripción literal del único documento conservado de la Cofradía del Rosario de la Cartuja de Granada (1578-1796). Se trata de una corporación eminentemente monástica y con escasa participación seglar, que contó con una vida irregular, a causa de los frecuentes rechazos de la orden frente a un uso devocional que podía transformar las propias costumbres piadosas de los cartujos. Con todo, las generosas indulgencias que se desprendían de la conformación y pertenencia de esta peculiar hermandad, posibilitaron la existencia de periodos de aceptación, todo lo cual se refleja en este libro que hace posible conocer un poco mejor la vida de la comunidad cartuja de Granada.
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This paper presents the study and literal transcription of the only preserved document of the Brotherhood of the Holy Rosary of the Charterhouse of Granada (1578-1796). It was an eminently monastic corporation with little secular participation, which had an irregular life. The reason was the frequent rejections of the Carthusian Order in the face of a devotional use that could transform the pious customs of the Carthusians. However, the generous indulgences that emerged from the formation and membership of this peculiar brotherhood, made possible the existence of periods of acceptance reflected in this book that makes possible to know a little better the life of the Carthusian community of Granada.

La actividad de una asociación de laicos durante la Edad Moderna reviste el peso de una institución con calado social, altamente participativa y con un notable poder económico. Justamente esta noción es la que permite sostener el estudio de la documentación inédita relativa a la antigua Hermandad de la Aurora de Granada, extraída del archivo de los Clérigos Regulares Menores y que evidencia la evolución de dicha corporación como una entidad pujante en el ámbito social y del panorama histórico-artístico de Granada.

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The activity of a Catholic lay association during the Early Modern period has the weight of an institution with social depth, with a highly participative live and with a remarkable economic power. Precisely this notion is what allows to sustain the study of the unpublished documentation related to the former Brotherhood of the Aurora of Granada (Spain), extracted from the Adorno Fathers archive. These documents evidence the evolution of this brotherhood as a thriving entity in the social field and of the Heritage of Granada.

Theology takes a unique look at the human desire for brotherhood. Welcomed by the Christian experience, it finds himself considered in an ambitious and modest way. Ambitious, because Christianity fraternity qualifies the human being in his origin as much as in his ultimate destiny. Modest, since fraternity is presented as a call to peaceful cooperation in the work of God, always first; an ability to enter into a very ordinary reality. Far from this globalized and too often heroic charity that the media as well as our desires for glory conspire to present to us (the Mother Theresa syndrome), it is urgent to consider fraternity again in small letter, one could say. An active patience that will be able to rely on the Spirit of God as much as on the cooperation of an apparently ordinary life, through small modest but indispensable steps.

La théologie jette un regard singulier sur le désir humain de fraternité. Accueilli par l’expérience chrétienne, il s’y trouve considéré de manière à la fois ambitieuse et modeste. Ambitieuse, car en christianisme la fraternité qualifie l’humain dans sa provenance autant que dans sa destinée ultime. Modeste, puisque la fraternité se présente comme l’appel à une coopération paisible à l’œuvre de Dieu toujours première ; une capacité à entrer dans une réalité très ordinaire. Loin de cette charité mondialisée et trop souvent héroïque que les media autant que nos désirs de gloire conspirent à nous présenter (le syndrome Mère Thérésa), il est urgent de considérer à nouveau la fraternité en minuscule, pourrait-on dire. Une active patience qui saura miser sur l’Esprit de Dieu autant que sur la coopération d’une vie apparemment ordinaire, au travers de petits pas modestes mais indispensables.

In 1743s the mexican indian Pascual de Campos, established a public rosary in the town of Veracruz under the invocation of “Divina Pastora de las Almas”, After, he founded a brotherhood, built a chapel and financed a Divina Pastora sculpture. But then began the problems with the spaniard ruling class, being accused of intromission and a a role than didn´t belong him.

The article looks at the different concepts of the Orthodox parish that existed among different religious and social groups of the Russian Empire in the late XIX - early XX century. The controversy over the parish question is treated by the author in the context of the state policy concerning the institute of the church wardens during the nineteenth century, and also – in the context of social transformation of the post-reform period. The author identifies three main semantic fields of the concept of the parish in the period under review. The author concludes that by the end of the Imperial period the Russian society was far from a consensus about the parish. As a result, the understanding of the identity of the parish was not settled during the discussions and legislative action, but in the course of social transformations of the early Soviet period.

В статье рассматривается понимание православного прихода разными церковными и общественными группами Российской империи в конце XIX – начале XX в. Полемика вокруг приходского вопроса ставится автором в контекст государственной политики по отношению к приходу в течение XIX в. и в контекст социальных трансформаций пореформенного периода. Выделены три главных семантических поля, которыми обладало понятие приход в данный период. Автор приходит к выводу, что к концу существования Российской империи русское общество было далеко от консенсуса в приходском вопросе. В результате идентичность прихода складывалась не в ходе дискуссий и законотворческой деятельности, а в ходе социальных трансформаций раннего советского периода.

This paper is the second part of a longer study to which I gave the title “False Brotherhood in Chaucer’s ‘The Knight’s Tale.’” In the first part (“Sworn Brotherhood and Chaucer’s Sources on Friendship”) I explored the traditions of sworn brotherhood and the sources through which Chaucer got acquainted with it, from classical Antiquity (the Aristotelian‒Ciceronian model) to contemporary romances (e.g. Amis and Amiloun), and to real-life sworn brothers (e.g. Sir William Neville and Sir John Clanvowe, who belonged to Chaucer’s circle). I also touched upon Ovid, Boccaccio, Aelred of Rievaulx’s De spiritali amicitia, and Le Roman de la Rose, and showed how all these works are interrelated. I needed to write that first part in support of my argumentation in this second part of the study, in which I analyse the specific case of Chaucer’s most famous pair of friends, Palamon and Arcite’s brotherhood.

L’articolo studia alcune possibilità di interpretare in senso positivo un’affermazione contenuta nel Documento di Abu Dhabi sulla pluralità religiosa come frutto della sapienza divina. Questo viene svolto a partire da una «prospettiva induttiva» basata sul dialogo interreligioso. Prospettiva che non rinuncia ad alcun elemento fondamentale della fede cristiana ma nasce da una interpretazione di quanto – talora – avviene nel
praticare il dialogo tra persone di tradizioni religiose differenti.

Abstract The article I offer to the reader aims at presenting a quite complete, complex and dense documentary set that was produced by the Society of the Mechanical and Liberals Artists between the mid-19th century and mid-20th century. However, in this text, I limited my analysis to the sources of the imperial period – material at the base of my doctoral thesis, defended at the Universidade Estadual de Campinas in February 2009, under the title " Andaimes, casacas, tijolos e livros: uma associação de artífices no Recife, 1836-1880 " (" Scaffolds, dress-coats, bricks and books: an artists association in Recife, 1836-1880 "), and my post-doctoral stage. Located in the capital of the province of Pernambuco, such artistic entity brought together free and freed black and brown masters of Brazilian crafts, who promoted mutual aid practices and evening classes – initially for members and then to the general public. With the analysis and description of these sources I will also indicate my paths in empirical research and methodological choices.

I discovered Dexter on bus stops in Paris. Advertisements for the series. I was curious. I got the omnibus, the first three novels. Then I was infested and I ordered the first four seasons or so and all the books and since then the sequels and new seasons.

I have lost some mental weight with him but I think he is becoming slightly too religious in his sixth season, and what’s more very one-sided, or should I say three-sided? I am not sure since the three religions behind it all come from the same melting pot.

What is interesting is the idea that some people have a dark passenger who makes them kill, and that dark passenger is a guest that comes in when a child is traumatized in a way or another in his/her very young age. That’s slightly simple minded. But that creates a good character for a thriller, especially when one of these criminals with dark passengers has been trained or retrained – in order to be refrained – into only killing people who deserve to die because they are evil. I have already seen that in Anne Rice’s vampires, witches and recently werewolves.

But what is evil, great master?

Evil is what I consider evil, though killing is what makes me full, gives me happiness, and what’s more it replaces any kind of enjoyment. This darkly-inhabited social protector comes, or should I write cums, by killing and in killing. The rest is nothing but blah blah to feel better, though he will never tell anyone.

And imagine your own sister seeing you in the act ! ! ! Yum, yum, I like that indeed. And pass me the knife over and pass me the salt over and pass me the red blood over.

Unluckily it got short lived on TV with its eighth season when he gets “killed” and in fact escape punishment. But he also gets killed in the eighth book and this time sloppily, rapidly, urgently. Killed, disposed of and liquidated. The author is obviously bored with his character and since a character is expendable, let’s kill him and forget about it

Shame on you! No author gas that divine right of life and death!

Alla luce dei passi che definiscono l’alleanza nella Bibbia, si può affermare che il rapporto tra Dio e il suo popolo è sempre stato pensato nell’orizzonte di una ricerca costante di legame che permetta al Creatore da una parte di manifestare il suo primato su tutte le cose e, dall’altra, di porre le condizioni perché il popolo di Israele trovi in lui un partner
in grado di rispondere al suo bisogno di vita.

Black males face pressures to adopt dominant social roles in relationships based on expectations from family, peers, and teachers. Many stereotypes define their perceived masculinities in coeducational schools, such as different definitions of masculinity received from peers and adults. Enrollment in all-male, majority-Black schools changes nothing. This article discusses how Black males who attend the Pebbles School—an urban all-male public combined middle and high school—constructed, perceived, and negotiated their masculine identities and perceptions of brotherhood. The relationship between masculinity and brotherhood and the intersection of gender and ethnic studies draw upon studies in Progressive Black Masculinity to challenge restrictive definitions of masculinity constructions shared among some Black males, who tend to view masculinity exclusively through a heterosexual lens, which limits discussions of diversity in brotherhood and sexual orientation. Brotherhood is a bond shared between men of various backgrounds and beliefs centered on commitments or professions. Dancy (2012) writes that Black men's reference to themselves as brothers evokes a bond strengthened by shared experiences of oppression. Brotherhood also denotes a term of endearment and affirmation among Black men. This definition is extended to Black males who attend all-male schools, where they are connected through a common educational experience that fosters brotherhood

During the Modern age, in Italy and throughout Europe, we find several Jewish congregations for charitable purposes. In particular, in Modena, we witness the first, and today only, entirely female Jewish congregation, the So’ed Holim Sisterhood. Established in 1735 with the aim of giving the poor Israelites economic assistance, medical aid and all kinds of help, this Sisterhood still holds his Statutes in two registers, the So’ed Holim register kept in Modena and in the register of the most important male brotherhood of the time, the Hevrat Rahamim u-Gemilut Hasadim, kept in the Central Archives for the History of Jewish People in Jerusalem. Through an accurate examination of these rules, we can under- stand the essential aspects of this confraternity. This all female Sisterhood still remains a rarity in the European scene.