Billie Hughes

Billie Keith Hughes (April 4, 1948 – July 3, 1998) was an American recording artist, songwriter, musician, and record producer. He is best known for his successful artist career in Japan, lead vocalist of his band Lazarus and his collaboration with Roxanne Seeman writing songs for Philip Bailey, Phil Collins, Bette Midler, The Jacksons, The Sisters Of Mercy, Wink, and for his songs in film and television. He has two Emmy nominations.
Hughes song "Welcome To The Edge”,  with the Japanese title "Todokanu Omoi"とどかぬ想い (One-Sided Love), was the theme of the Japanese television drama "I’ll Never Love Anyone Again" ("Mou Daremo Aisanai") (. It became the top-selling international single in Japan in 1991 after selling over 500,000 copies. Hughes was awarded with the No. 1 International Single of the Year in 1992 at the NHK Grand Prix Japanese Gold Disk Awards.
I’ll Never Love Again (Mou Daremo Aisanai) (もう誰も愛さない) featuring Billie Hughes "Welcome to the Edge" ("Todokanu Omoi") began rebroadcasting on TVK (Television Kanagawa) in the Greater Tokyo Area, on October 8, 2019.
Early life and education.
Billie Keith Hughes was born in Graham,Texas on April 4, 1948 to Betty (née Capps) and Billie Wayne Hughes, a Church of Christ minister. He had an older brother Jim. He attended Abilene Christian College in Abilene, Texas. He co-founded a popular campus singing group called Blue Sky Investment which included Billie, Mike Haynes and Kay Ross on vocals, Carl Keesee on bass,and Marshal Locke on drums.
Hughes played violin in the Abilene Christian College Orchestra tour of Oklahoma, Kansas, and Texas December 8 – 14, 1968 and was one of several members participating in the Abilene Philharmonic Orchestra accompaniment for the homecoming musical “Oklahoma!”. He also was a member of the Abilene Christian College Acapella choir.
Career.
Lazarus.
Hughes began his recording career as leader of the group Lazarus. In association with Peter Yarrow of Peter, Paul & Mary, Lazarus moved to Woodstock, New York, signing with the newly formed Bearsville Records label, under the direction of Albert Grossman. Two albums were recorded and released on Bearsville, produced by Yarrow and Phil Ramone. In the next four years, Lazarus performed extensively throughout the United States and Canada. They opened for Todd Rundgren in Vermillion, South Dakota at his USD concert, a city known in pop culture as the Vermillion Rundgren name-drops on his Back to the Bars live album.
Lazarus released two albums, the first eponymous "Lazarus" in 1971, and the second, "A Fool's Paradise" in 1973.
In 1974, The Lettermen covered the Hughes song "Eastward", from the first Lazarus album. It was released as a single, reaching No. 16 on the Billboard US Adult Contemporary chart, and included on The Lettermen's "Now And Forever" album.
In 1976 Lazarus won the Clio Award for "Life Savers" Best Commercial of the Year which ran nine years nationwide.
Solo career.
In the early 1970s Hughes lived in London, Ontario Canada where he regularly performed at Smale's Pace, a well-known coffeehouse on the Canadian folk circuit, at Groaning Board, and at folk festivals across Canada. During the Canadian years he was sometimes accompanied by Lazarus bassist Carl Keesee, and occasionally Lazarus performed as a full band including Randy Kumano, Allan Soberman and Wayne Smith.
John Capek, the first independent producer to produce a broadcast recording for the CBC, produced Bill Hughes at the CBC studios.
In January 1978, CBS Records Canada announced the signing of Bill Hughes, former member of the band Lazarus, to a long-term recording contract.  Hughes was the first recording artist signed by the Canadian affiliate of CBS to receive a guaranteed American release and full tour support.  A reception for the signing of Hughes was held at the Prince Hotel in Toronto. Hughes shared his intention of setting up his residence in Canada and applying for Canadian citizenship and spoke of his plans to record in Los Angeles in the following months.
Hughes' "Dream Master" album was produced by Henry Lewy and recorded at A&M Recording Studios in Los Angeles. Jose Feliciano appears on the track "Only Your Heart Can Say" as a guest artist on guitar and background vocals.
Working with Roxanne Seeman.
In 1983 Hughes formed a partnership with lyricist Roxanne Seeman which set in motion a career of recording, producing, and songwriting for film, television, and records including works produced by such name producers as Phil Collins, Arif Mardin, Michael Omartian, George Duke and Reggie Lucas and included such artists as Philip Bailey, The Jacksons, Bette Midler, The Sisters Of Mercy, Randy Crawford, Al Jarreau, Melissa Manchester, and the No. 1 charting Japanese duo Wink, among others.
In 1990, Hughes wrote "Welcome to the Edge" with Roxanne Seeman and Dominic Messinger, with the song appearing as a love theme in the daytime TV drama "Santa Barbara". It appeared for the first time in January 1991 performed by Billie Hughes. A female vocal version also appeared in the show. "Welcome to the Edge" was recorded in Japanese by Wink (Japanese band).
In 1991, a new arrangement of Hughes' "Welcome to the Edge", produced with Roxanne Seeman, appeared as a theme song in the hit Japanese TV drama "I’ll Never Love Anyone Again" ("Mou Daremo Aisanai") ("") "Welcome To The Edge" (with the Japanese title ) was the single and title track from the album released by Pony Canyon Japan. "Welcome to the Edge" remained in the Top 10 of the "Billboard" Japan chart for four months, selling 520,000 singles. The album sold 120,000 copies.
In March 1992, Hughes performed "Welcome to the Edge" (with the Japanese title ) at the NHK nationally televised Japanese Grand Prix Awards and received the award for "#1 International Single of the Year". MC Hammer performed "U Can't Touch This" at this show.
"Welcome to the Edge" received an Emmy nomination for Best Original Song in the television show "Santa Barbara".
Hughes and Seeman wrote "Dreamlove" (Dream Love), a love theme appearing in the daytime television show "Another World", for which they received a second Emmy nomination for Best Original Song.
In September 2004, the first pop concert in history was staged on the Great Wall of China outside of Beijing with Alicia Keys headlining. Hughes and Seeman's song "Walking on the Chinese Wall" by Philip Bailey produced by Phil Collins was the finale of the event.
Film soundtracks.
Martin Eden.
During the next four years, Hughes toured the United States, Canada and Japan performing as an artist and travelled to Japan, Canada and Italy to record and produce various projects including his own hit single "Martin Eden" (CBS motion picture theme song) which charted top 5 all over Europe.
Hughes wrote the song "Martin Eden" with Italian composers Ruggero Cini and Dario Farina. It was written from the composer's theme from the "Martin Eden" 1979 TV mini-series based on the Jack London novel, directed by Giacomo Battiato.
Hughes recorded his vocals for "Martin Eden" in Rome. It was released as a single in Europe where it topped the Billboard charts in several territories, such as Sweden where it reached No. 2.
The Outsiders.
Hughes performed the songs “Stay Gold” written by Stevie Wonder with Carmine Coppola  and “The Outside In” written by Carmine Coppola, Italia Pennino and Roxanne Seeman on The Outsiders (Original Motion Picture Soundtrack).
Little Monsters.
Hughes performed the song “I Wanna Yell” written by Hughes and Seeman in the montage scene of Little Monsters.
Death.
Hughes died on July 3, 1998, of a heart attack in Los Angeles. He was survived by his parents and two daughters.


The revealed God

The Revealed God (Latin: deus revelatus) in Christian theology is a term coined by Martin Luther which affirms that the ultimate self-revelation of God is in his hiddenness.  It is the particular focus of Luther’s work the Heidelberg Theses of 1518, presented during the Heidelberg disputation of 1518.  In Christian theology, God is presented as revealed or "‘deus revelatus’" through the suffering of Jesus Christ on the cross.  Debate of the term is found in the field of ‘Philosophy of Religion,’ where it is contested among philosophers such as J. L. Schellenberg.  The term is usually distinguished from Luther’s concept of ‘The Hidden God’ or "‘deus absconditus’" which proposes that God actively hides. It is accepted that God is invisible, however Luther posed God as an actively hiding who can use this hiding to reveal himself. This distinction which permeates his theology has been the subject of wide interpretation, leading to controversy between theologians who believe the terms to be either antithetical or identical.  These two conflicting strands of thought present the main problem when interpreting Luther’s doctrine of the Revealed God.  In recent years the term has been used to inform modern analysis of religious themes such as evolution.
The Revealed God.
Christian Theology.
The conception of Luther's Revealed God came about through his own personal struggles with grasping assurance of God's grace, which he confirmed by looking to the Cross of Christ. The concept of the incomprehensibility of God was first introduced by Luther in his "Lectures on The Psalms".  The theology of ‘"deus revelatus"’ originated to address the concern that if a God exists, he has not made his existence sufficiently clear.  The term ‘Revealed God’ can be found in Luther’s works, "Heidelberg Theses" (1518) and "On the Bondage of the Will" (1525).  Luther’s theology was permeated by the theology of the cross, which led to the conception of both the Revealed God ("deus revelatus") and the hidden God ("deus absconditus").  In the "Heidelberg Thesis," Luther asserts the view of "‘deus revelatus"', a living God who suffered on a cross, and in "On the Bondage of the Will" Luther depicts the "‘deus absconditus’," a God of hidden majesty. The Christian concept of God depicts an absolute being who is righteous in himself, thereby becoming a threat to unrighteous humans. Therefore, He must become 'the God who seeks to be justified by the unrighteous in his words, a great vulnerability in which God stoops low in order to give sinners faith'.
The concept of the Revealed God was later referred to by Paulson as 'The Preached God'. The Revealed God is one being and three persons who 'actively wants to be found—in Christ, and him crucified—justified in his words'. Luther thus proposed that God’s ultimate self revelation is in hiddenness, ‘namely, in weakness, in folly, in the incarnation and on the cross’.  The divine majesty and glory of God is ‘shame and humiliation’ as he ‘brings life by means of death, whose suffering leads to resurrection’, thus there becomes a paradox whereby God is hidden in His self-revelation.  God is hidden ‘in the suffering, humility and shame of the cross’ and ones suffering on Earth, however through faith sinners can recognise the God of love and mercy revealed in Christ. Such a revelation which leads to justification nevertheless requires a preacher, thus 'The Holy Spirit sends such preachers so that grace is not so deeply hidden that we never find Christ hidden in the repulsive cross'. Because of this, Luther’s theology states that any individual outside of a Christian community of faith do not experience his self-revelation and do not know his attitude towards them.
Luther believed that the visible aspects of God through his hiding were the only sufficient explanation of God.  Therefore, Luther stated it was imperative that theologians focus on the cross to ‘see God as God wants to be seen’. ‘Those who seek to know the invisible things of God, namely, God's glory, majesty, wisdom, and justice, through the wisdom of natural revelation are chastised as theologians of glory by Luther’.
The concept connects to free will within Christian theology as it leads to the belief that ‘God must remain hidden […] failing to do so would lead to a loss of morally significant freedom on the part of creatures’.
In the Bible.
Luther’s conception of the Revealed God was derived from specific scripture in the Christian bible which detail how only through Christ does God choose to be revealed.  Passages of significance include John 14:8-9, ‘8 Philip said, “Lord, show us the Father and that will be enough for us.” 9 Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’?’.
Philosophy of religion.
The Revealed God contributes to debate in Philosophy of Religion whereby philosophers such as J. L. Schellenberg have used it to support the view of atheism.
Schellenberg’s line of argument attempts to disprove the Judeo-Christian God by stating that were there a perfectly loving God, He would adequately reveal Himself to allow every person to attain personal relationship with Him.  However, since ‘there are capable, inculpable non-believers […] there is no perfectly loving God’.
Schellenberg’s Argument:
Similar: 'The Hidden God'.
A similar Lutheran concept is that of the Hidden God, a deity whose grace is hidden, which is often considered to be interconnected to the Revealed God.  Luther’s depiction of ‘"deus absconditus’" can be found in his work Bondage of the Will (De servo arbitrio). Luther’s concept asserts that the first instance of hiding in the Christian Bible occurred in the garden of Eden where Adam and Eve sought to hide from God. Following this instance, God has remained hidden in the sense that his will and counsels remain unknown to any except him.
There are two contrasting views of the implications of Luther's depiction of a Hidden God:
Controversy.
A prevalent issue in theological scholarship is the relationship between the Revealed God and the Hidden God.  Controversy has arisen as to whether the ‘"deus revelatus’" and ‘"deus absconditus’" refer to two distinct strands of theology which only have the concept of hiddenness in common, or are identical in form.  It is claimed that according to his own writings, 'Luther never preached two or three gods or powers; he was not a Manichaean or anti-Trinitarian', however a seeming paradox is contested. Gerrish forms two differing groups of theologians dependent on whether they believe the terms are antithetical or identical.
Theologians who believe the terms are antithetical include Hendel, Theodosius Harnack, the two Ritschls, Reinhold Seeberg, Hirsch, Elert, and Holl.  Such theologians argue the dualistic nature of the terms and state that the two differing views of God they produce cannot be reconciled.  Hendel states ‘Luther warns that the theologian and believer must distinguish between the God preached, or revealed, and the God hidden, "that is, between the Word of God and God himself”’.  Harnack’s work was considered to be a rediscovering of the concept of the Hidden and Revealed God whereby ‘the notion of hiddenness expresses a double relation of God to the world: outside of Christ he is the free, all-working, majestic God of the Law; in Christ he is the gracious Redeemer who has bound himself to his Word and Sacraments’. This position was also held by Althaus who stated that through his conception of the Revealed and Hidden God, Luther divided God; 'God, according to His secret will, to a great extent disagrees with His Word offering grace to all men'.
Theologians who believe the terms are identical are Kattenbusch and Erich Seeberg.  The theologians argue that a single event of revelation led people through faith to see the Revealed God, and through simply sense-perception see the Hidden God.  Kattenbusch perpetuated the standpoint of the two terms as identical, asserting that ‘God hides himself in his revelation, so that revelation and hiddenness are not opposed, but coincide’.
Modern Theological Application.
Luther’s theology has remained relevant in a multitude of modern theological debates such as evolutionary debate.
Evolutionary Debate.
Theologian Charlene Burns has examined meaning of violent evolution with regards to Christian theology.  Scientific discoveries continue to uncover violence as a marker of the origin of the world, from the ‘movement of fault lines in the earth to the extinction of species’.  Burns uses a phenomenological approach to discuss the violence which is inherent to evolution.  Burns states that ‘God is revealed not in the suffering of Christ on the cross, per se, but in what that suffering stimulates’, and states that evolution has led to humanity becoming ‘destroyers’.  Burns concludes by asserting that the idea of God being revealed through the suffering of Christ exemplifies the altruistic nature of God, which humanity is called to emulate in its current advanced stage of evolution.


Salamah ibn Dinar

Salamah Ibn Dinar al-Madani (died c. 757 or 781), also known as Abu Hazim Al-A'raj, was a Persian Muslim ascetic, jurist and narrator of hadith from the "taba'een" generation who became an important figure for the early Sufis. He is often mentioned in works dealing with spirituality and the Islamic practice of "zuhd", or rejection of material comforts to pursue personal contemplation and meditation.
Biography.
It is said that he narrated "ahadith" on the authority of a group of people which included Sahl ibn Sa'd al-Sā'idi, Abi 'Umāma ibn Sahl, Sa'id ibn al-Musayyab, Ibn 'Amrū, and others. He was also the father of Hammad ibn Salamah.
Legacy.
Quotes.
Many of Salamah ibn Dinar's words of wisdom and advice for spiritual development have been recorded and contemplated by later generations of Muslims. For example, he is recorded as saying:
Sunni view.
Ahmed, Abū Hātam, al-'Ajali and, al-Nisā'i regarded him as trustworthy. Ibn Khuzayma said: "He (Salamah) was reliable and none in his time was like him." Ibn Sa'd said: "While he (Salamah) was giving legal decisions in the Mosque of Medina, (the caliph) Sulayman ibn Abd al-Malik sent Ibn Shihab al-Zuhri to summon him, but he said to al-Zuhri: 'As he (Sulaymān) has a need with me, let him come to me. As for me, I have no need with him.'"
Shi'a view.
Shaykh al-Tūsi numbered him as one of the companions of the fourth Shia Imam, Zayn al-'Ābidin.


Daniele Barboli

Daniele Barboli, O.P. (died 25 February, 1570) was a Roman Catholic prelate who served as Bishop of Pedena (1563–1570).
Biography.
Daniele Barboli was ordained a priest in the Order of Preachers. On 4 June 1563, he was appointed during the papacy of Pope Pius IV as Bishop of Pedena. He served as Bishop of Pedena until his death on 25 February 1570.


Javad Khamenei

Sayyid Javad Khamenei (7 December 1895 – 5 July 1986) () (Seyed Javad Tabrizi) was an Iranian Shia. He was the father of Iran's current supreme leader, Ali Khamenei.
Early life.
He was born in the eastern Azerbaijan province of Khamaneh. He attended seminary in Najaf, Qom and Mashhad. After finishing his studies, he settled in the vicinity of Ali ibn Musa (al-Ridha) shrine in Mashhad. He was the imam of the Mashhad in an Azeri mosque. He had three daughters from his first marriage. After the death of his first wife, he married Khadija Mirdamadi, with whom he had one girl (Badri Khamenei) and four boys (Mohammad Khamenei, Ali Khamenei, Hadi Khamenei and Sayed Hassan Khamenei).
Death.
Javad Khamenei died on 5 July 1986. He was buried at the portico, behind Imam Reza shrine, next to Dar-al-Feiz.


Fantastic Easter Special

"Fantastic Easter Special" is the fifth episode of the eleventh season of the American animated television series "South Park", and the 158th episode of the series overall. It first aired on Comedy Central in the United States on April 4, 2007. The episode parodies "The Da Vinci Code". "Fantastic Easter Special" was written by series co-creator Trey Parker and is rated TV-MA LV in the United States.
Determined to get the real story behind why he has to decorate eggs for Easter, Stan starts asking his Dad some tough questions. The answers lead to an ancient and mysterious secret society created in the Middle Ages to protect the secret of the Easter Bunny. Threats to the sanctity of Easter are imminent from Bill Donohue and the Catholic League.
Plot.
As the Marsh family colors eggs for Easter, Stan questions what it has to do with Jesus. Not satisfied by his father Randy's vague response, Stan storms off and asks the same question to a mall Easter Bunny. The mall bunny tells Stan that it is "just Easter", and to "just go with it", then makes a mysterious phone call.
Stan soon finds himself being chased by men in bunny suits. When he gets home, he finds that Randy is part of the plot. Randy calls the men off, and tells Stan that he is in a society called "The Hare Club for Men", who have guarded the secret of Easter for generations. Randy takes Stan to the headquarters of the Hare Club, where he is to be initiated into the group, which reveres a rabbit named Snowball. The Hare Club for Men's building resembles a Masonic Hall. Much of the ritual borrows from the practice of Freemasons. Just as he is about to learn the secret of Easter, Stan's initiation is interrupted as the club is ambushed by a group of ninjas. The Hare Club members rush to protect Snowball, and Randy gives the rabbit to Stan, telling him to run. He escapes with Snowball, and witnesses the ninjas and their leader, Bill Donohue, executing a resisting hare and interrogating Randy. Stan runs off to Kyle's house and tries to extract any knowledge Kyle has of Easter. Kyle, who is Jewish and says he knows nothing about Easter, does not want to be involved in something so dangerous, but Stan persuades him to help.
Stan and Kyle manage to track down a man named Professor Teabag (spoof of Professor Teabing), who supposedly knows the secret of the Hare Club. Teabag lets them in his mansion and explains that Leonardo da Vinci was actually a member of the Hare Club and that Saint Peter was not a man, but a rabbit (Peter Rabbit), and reveals that da Vinci originally portrayed Saint Peter as a rabbit instead of as a man in his painting of the Last Supper. Teabag explains that Jesus knew that no human could speak for all Christianity without any acts of corruption, and that rabbits were pure, tolerant, and incorruptible. This is why the Pope's mitre is shaped to accommodate a rabbit's ears. He also explained that the Church decided to bury the secret and put a man in charge. Ever since, "The Hare Club for Men" society members have decorated eggs for generations to keep the secret in da Vinci's painting alive. He further explains that Snowball is actually a descendant from St. Peter, and that Stan's father and the members of the Hare Club have been kidnapped by the Vatican, who wish to cover up this secret, viewing it as blasphemy. Donohue's ninja minions then attack again and kill Teabag's butler, but Teabag helps the two boys escape by putting marshmallow Peeps in the microwave. It causes an explosion that destroys the mansion, killing both Teabag and the ninjas.
Stan and Kyle go to the Vatican where Stan turns the rabbit over to the Donohue's men, on the condition that the Hare Club members must all be set free and that Snowball remain unharmed. However, Donohue reveals he had actually made the promise on two separate crucifixes, a "double cross", and plans to make an example of the Hare Club. Pope Benedict XVI opposes this, saying that double-crossing is not considered to be "very Christian," something which Donohue responds by saying that it is what Jesus would have wanted. Jesus himself (after resurrecting from being killed in Iraq) then arrives to intervene, answering the prayer of one of the Hare Club members. He tells them that he actually did plan for the popes to be rabbits, citing the current corruption of Donohue. Benedict and his clergy are willing to listen and agree with Jesus, but Donohue refuses to listen and orders Benedict to execute Jesus for "going against the Church". Outraged to see how arrogant Donohue is, Benedict angrily refuses, saying that killing Jesus is not "very Christian." Enraged, Donohue seizes the Pope's mitre, and orders his ninjas to capture everyone including Benedict and Jesus. Donohue declares himself the new Pope. With the clergy unable to stop him, Donohue orders his minions to lock up Kyle and Jesus, whom he calls the "two Jews", and Benedict to deal with later. Donohue then leads Randy, Stan, and the surviving Hare Club members to the block where there is a gigantic pot for Snowball's execution.
In the cell, Benedict apologizes to Jesus for his actions, pleading for forgiveness. Jesus tells Kyle that his "superpowers" only work when he is dead, and the only way to escape is for Kyle to kill him so he can return to life outside the cell. Kyle is hesitant to kill Jesus, but does so after Jesus promises that "Eric Cartman can never know about this". As Donohue is about to execute Snowball in front of Randy, Stan, and the Hare Club members, the resurrected Jesus appears in the crowd. Jesus then kills Donohue and everyone cheers for Jesus and Snowball is elected Pope. Because he is a rabbit, Snowball cannot speak or tell people how they should lead their lives, just as "Jesus intended". Stan reveals that he has learned his lesson through all of his adventures: do not ask questions; just dye the eggs and keep his mouth shut, and Randy is proud of him.
Production.
In the commentary, the creators called it their "The Da Vinci Code" episode, emphasizing the conspiracy and searching for clues in the eggs. Bill Donohue had been quoted by several news outlets during coverage of previous Southpark episodes "Bloody Mary" and "Trapped in the Closet", but "Bill Donohue is not the emperor of Catholics."
Jesus then kills Donohue by throwing a Glaive (a five bladed sword in the shape of a star), similar to the one featured in the movie "Krull".
Reception.
Critical response.
IGN contributor Travis Fickett gave the episode a rating of 10, calling it a "masterpiece" and "controlled comic chaos that only "South Park" seems able to manage on such a consistent basis."
In 2009, Richard Corliss of "Time" listed the episode as #10 on their list of Top 10 Jesus Films, praising the conspiracy story and its resemblance to "The Da Vinci Code" and the lyrics of "Peter Cottontail" in Latin.
Erik Hinton from "PopMatters" wrote a favorable review of the episode, saying "they do like killing Jesus, but it's in the service of a profound message of religious tolerance and even-handed treatment."
Donohue's reaction.
The real Donohue has a still of himself wearing the papal mitre from this episode displayed in his office. He sums up the plot as "In the episode, they have me overthrow the pope because the pope is a wimp, and then I take over the church and give it some guts. ... But in the end, Jesus kills me".


Antonio del Carmen Monestel Zamora

Antonio del Carmen Monestel Zamora (1868–1937) was the first bishop of the Roman Catholic Diocese of Alajuela.
Monestel was a native of San Jose, Costa Rica. Monestel studied in Rome, and was ordained a priest in 1891. He served in various parishes as a parish priest, before serving in administrative positions with the Diocese of San Jose and then becoming Bishop of Alajuela.


Marcus Melchior

Marcus Melchior (1897 – 1969) was the rabbi of the main synagogue in Copenhagen, Denmark, at the time of the rescue of the Danish Jews in October 1943, during the Second World War. After escaping with his family and other Danish Jews to Sweden, he served as the acting rabbi for the Jewish refugees in Sweden until the end of the war, in mid 1945. In 1947 he became the chief rabbi of Denmark, a post he held until his death, in 1969.
Biography.
Melchior came from a prominent Jewish family in Denmark. After receiving his rabbinical diploma from the Hildesheimer Rabbinical Seminary, in Berlin, Germany, in 1921, he served as a rabbi in Tarnowskie Góry, Poland, from 1921 to 1923, and in Beuthen, Germany (today, Bytom, Poland), from 1925 to 1934. He then moved to Copenhagen, Denmark, and became rabbi for the Jewish community there. From 1943 to 1945 he was acting rabbi for the Jewish refugees from Denmark in Sweden. Following the death of Max Friediger, in 1947, he became chief rabbi in Denmark. After World War II he pleaded for reconciliation with the new Germany.
Though his background was Orthodox, his rhetorical skills and his culturally open attitudes made him a popular lecturer also outside Jewish circles.
He fathered four sons and two daughters, among them Arne Melchior (who became a frontbench Danish politician and government minister) and Binyamin (Bent) Melchior. In 1969, the latter succeeded his father as chief rabbi in Copenhagen, and is the father of Michael Melchior, who is chief rabbi in Norway and emigrated to Israel in 1986 where he became a member of the Knesset for the Labour-Meimad faction. He was also the grandfather of Rabbi Ove "Uri" Schwarz who served as the Chief Rabbi of Finland 1982–1987.


Valerius Geerebaert

Valerius Hieronymus Geerebaert (1884–1957) was a Belgian Redemptorist educator, preacher and author. Geerebaert was born in Ghent on 19 January 1884. He contributed to numerous journals and reviews in both French and Dutch. He died in Ghent on 26 December 1957.


Adam Smallbone


Susanna Hopton

Susanna Hopton née Harvey (1627–1709) was an English devotional writer.
Life.
Largely self-educated, she married Richard Hopton of Kington, Herefordshire, a barrister, and judge. In the early 1650s she became a Catholic convert through the influence of Father Henry Turberville.
Later Hopton's husband brought her back to the Church of England after theological study in William Laud, Thomas Morton, and William Chillingworth. There were no children of the marriage, and her husband died in 1696, leaving her in comfortable circumstances. She continued to live at Kington. Two close friends among the nonjuring clergy were George Hickes and Nathaniel Spinckes, both of whom published accounts of her life.
Before her last illness Hopton moved from Kington to Hereford, where she died of a fever on 12 July 1709, aged 81. She was buried at Bishops-Frome, near her husband.
Works.
Hopton's works were all of a devotional character, and were for the most part published anonymously. They drew on unpublished work of Thomas Traherne; Hopton may have known him, given that her niece Susanna Blount married Philip Traherne, and the Hoptons lived for some time at Gattertop, Hope under Dinmore, not far from Credenhill. They include:
Hopton left poems in manuscript.


Elizabeth Malloch

Elizabeth Gilmour Malloch (6 September 1910 – 29 September 2000) was a Teacher, College Principal and a Campaigner for Equality within the Episcopal Church. She was one of the first women to become a priest within the Episcopal Church.
Early life.
Malloch was born in Edinburgh, Scotland. She was the eldest of four children and the sole daughter to parents Jane Clarke and John Malloch. Her mother was a telegraphist in the Civil Service while her father was an accountant.
Education.
Malloch attended James Gillespie's High School, where she won an award for 'all-round excellence, and Edinburgh Ladies' College (now the Mary Erskine School).
Malloch then went on to the University of Edinburgh where she achieved a First-Class Degree in French and Latin and also won the University Prize. She then completed a DipEd as well as qualifications in primary and secondary education at Moray House, the university's education branch.
Career.
Malloch initially taught at Manchester High School before she began working in teacher training at Bingley College of Education in 1942. In 1947, she became an Inspector of Schools in Leeds before, in 1949, becoming principal of the Stafford Training College (which became Madeley College of Education and was eventually merged into Staffordshire University).
Malloch held the role of College Principal for 20 years. During this time, she managed a change of site and the fast increase of student numbers which rose from less than 400 to more than 1200. The college also introduced qualifications for mature teachers of Home Economics and a course specifically aimed at married women. By May 1970, the college had 3916 qualified teachers to its name.
Malloch was a member of the National Advisory Council on the Training and Supply of Teachers and consulted with many organisations about teacher training and education.
Malloch retired in 1970, after being College Principal for 21 years. Her retirement ceremony was attended by Princess Margaret, in her role as Chancellor of Keele University. Malloch retired to Essex and in 1980, she returned to Edinburgh.
Voluntary work.
Malloch volunteered with the Girlguiding Movement. In her youth, she was a Brownie at the North Morningside Church, 63rd Company, before continuing to become a Guide and a Ranger. When she moved to Manchester, she became leader of Guide Units, including Hulme, an area which had been severely damaged by bombing during World War Two. Malloch became the vice-president of Staffordshire County Guide Association.
In her retirement, Malloch volunteered as a Soroptimist and an Open University tutor.
Roles within the Episcopalian Church.
In 1972, Malloch became a pastoral assistant and a reader at her local church. Upon her return to Edinburgh she undertook lay roles, such as reader, at St Mary's Episcopal Cathedral before becoming a deacon in 1986. After a long campaign for women to be admitted as priests, in 1994 she became one of the first women to become a priest within the Episcopal Church and the oldest of them.
Malloch a member of the Movement for the Whole Ministry which aimed to make the Church more inclusive. She volunteered as an English tutor at YWCA Roundabout Centre, an anti-racist charity.


Merkez Efendi

Merkez Efendi was the popular nickname of Musa bin Muslihiddin bin Kılıç (1463–1552), an Ottoman Islamic scholar and Sufi. He is also credited as the founder of "Mesir macunu", a therapeutic paste believed to have cured mental diseases amongst many other benefits.
Life.
Musa bin Muslihiddin bin Kılıç was born in Akçaköy (then known as Sarımahmutlu) in Buldan district of Denizli Province. His father's name was Mustafa. He travelled to Bursa in 1478 and to Istanbul in 1493 to study religion. His tutor was Sünbül Efendi, founder of a branch of the Khalwati sufi order. During the reign of Ottoman Sultan Selim I (r. 1512–1520), he was sent to Manisa to serve in the külliye, the religious buildings complex of Sultan Selim’s wife Hafsa Sultan. In 1529, he returned to İstanbul as the successor of Sünbül Efendi. He briefly married to Selim I's daughter Şah Sultan. He died in 1552. He had two sons: Derviş Çelebi and Ali Çelebi and a daughter, Ümmü Hatun.
Mesir.
Merkez Efendi is credited as the creator of "Mesir macunu", a gum-like paste, which he prepared mixing 40 to 45 different herbs and spices. He used to medicate the patients having mental disease in the mental hospital of Manisa () he was the chief physician of mesir macunu. But Raşit Öngören from the Islam Encyclopedia finds this claim implausible. Nevertheless, he is popularly associated with the creation of mesir macunu. During the "Mesir Macunu Festival" held annually on 22 March, a symbolic Merkez Efendi figure throws down mesir from the şerefe (balcony) of a minaret in Manisa on the crowd.
Legacy.
Recently, a new secondary municipality and ilçe in Denizli was named Merkezefendi in his honor. In Zeytinburnu ilçe (district) of Istanbul, there is a neighborhood named Merkezefendi and a cemetery named Merkezefendi Cemetery. There are public buildings named after him, including a State Hospital, and a vocational and technical Anatolian High School in Manisa, as well as a primary school in Istanbul. The Municipality of Zeytinburnu organizes a Medicine Festival bearing his name.


Juan de Zapata y Sandoval

Juan de Zapata y Sandoval, O.S.A. (1545 – 9 January 1630) was a Roman Catholic prelate who served as Bishop of Santiago de Guatemala (1621–1630) and Bishop of Chiapas (1613–1621).
Biography.
Juan de Zapata y Sandoval was born in 1545 in México and ordained a priest in the Order of Saint Augustine. On 13 November 1613, he was appointed during the papacy of Pope Paul V as Bishop of Chiapas. On 23 November 1613, he was consecrated bishop by Alfonso de la Mota y Escobar, Bishop of Tlaxcala. On 13 September 1621, he was appointed during the papacy of Pope Gregory XV as Bishop of Santiago de Guatemala. He served as Bishop of Santiago de Guatemala until his death on 9 January 1630.


Yasubedin Rastegar Jooybari

Grand Ayatollah Yasubeddin Rastegar Jooybari (Persian: يعسوب الدين رستگار جويباري) (born 1940) is an Iranian Twelver Shi'a Marja'.
He has studied in seminaries of Qom, Iran under Grand Ayatollah Mohammad Kazem Shariatmadari, Mohammad-Reza Golpaygani and Mirza Hashem Amoli.
He has repeatedly been arrested for his opposition against the current Iranian government, in particular Supreme Leader Khamenei. Khamenei's elevation to supreme leader was challenged by him.
Background.
Ayatollah Yasub al-Din Rastgari, accused of criticizing government policies, has been arrested and detained several times. During his arrest in late February 1996, he was held in incommunicado detention, reportedly mainly in Tawhid and Evin Prisons in Tehran until July 1996. In August 1996, he was sentenced to three years imprisonment for having held a mourning ceremony for the late Grand Ayatollah Shariatmadari. He was sentenced by the Special Clerical Court after a summary trial on vaguely worded charges, in which he had no access to a lawyer.
Ayatollah Rastgari was released from prison in December 1996, but immediately afterwards was placed under house arrest in Qom. Rastgari was again arrested on April 27, 2004 and sentenced by the Special Clerical Court to four years in prison for “insulting Islam” and “causing schism” through his critical book on Sunni-Shia relations, The Reality of Religious Unity. He has reportedly been tortured while in detention and is held incommunicado without access to his family.
His two sons were arrested with him at the time.
After publishing Rastgari's book "The Reality of Religious Unity," the book's publisher was shut down.


Juan de Esturizada

Juan de Esturizada, O.P. (1611–1679) was a Roman Catholic prelate who served as Bishop of Santa Cruz de la Sierra (1672–1679).
Biography.
Juan de Esturizada was born in Cusco, Peru and ordained a priest in the Order of Preachers. On May 16, 1672, he was selected by the King of Spain and confirmed by Pope Clement X as Bishop of Santa Cruz de la Sierra. He served as Bishop of Santa Cruz de la Sierra until his death in 1679.


When You See Me You Know Me

When You See Me You Know Me is an early Jacobean history play about Henry VIII, written by Samuel Rowley and first published in 1605.
The play was acted by Prince Henry's Men, the company to which Rowley belonged through most of his acting career, and premiered most likely in 1604 at the Fortune Theatre. The play was entered into the Stationers' Register on 12 Feb. 1605; the quarto that followed was published by the bookseller Nathaniel Butter.
Rowley's play has been cited as a "probable source" for Shakespeare's and Fletcher's "Henry VIII". The second quarto edition of "When You See Me" was issued in 1613, the year in which "Henry VIII" was performed. Subsequent quartos of "When You See Me" appeared in 1621 and 1632.
Inevitably, Rowley had to take a selective approach to the vast subject of Henry VIII's biography; he chose to emphasize the King's conflict with Cardinal Wolsey and the birth and early education of Edward VI. Rowley's approach is loose and broadly synthetic: the events depicted in the play actually spread over three decades (1514–44); Wolsey is still alive at the end of the play, though he should have been long dead. The young Edward is depicted as an incipient hero of Protestantism, defending his sister Elizabeth and Thomas Cranmer when they are accused of treason.
Rowley also shows the King going out in disguise to mingle with his subjects, as in the legends surrounding Harun al-Rashid and similar figures. Henry is even shown getting into brawls and being arrested. Comic relief is provided by scenes of the King with his jester Will Summers.
Scholars have noted links between "When You See Me" and the "B text" or 1616 version of Marlowe's "Doctor Faustus". The Diary of Philip Henslowe records a payment to Rowley for additions to Marlowe's play in Nov. 1602. The common features between "When You See Me" and "Faustus" have been employed in an effort to trace Rowley's contribution to the B text.


Omaya Joha

Umayyah Juha or Omaya Joha (Arabic: أمية جحا ) is a Palestinian artist and political cartoonist. She was born in Gaza City on 2 February 1972. She won the Arab Journalism Award for the year 2001. She is the first female cartoonist in the Arab world working in daily political newspapers and news sites, and she is a painter on Aljazeera.com – the most famous Arabic news site – And it has a special page on the site. She is also the recipient of the Arab Journalism Award in the United Arab Emirates in 2001. She is the wife of two martyrs.
She graduated from the mathematics department of Al-Azhar University in 1995 with honors at the university.
1st female cartoonist in the Arab world work in daily political newspapers.
Umayya is the first cartoonist in Palestine and the Arab world to work for a daily political newspaper.
Awards.
She won many Awards such as:
Wife for two martyrs.
Umayya married twice, the first was Rami Saad, who was killed by the Israeli forces in May 2003 in Gaza. Her second husband was Wael Aqilan, who was killed due to the prevention of the Israeli siege on the Gaza Strip, prevent him leaving Gaza for treatment after suffering an explosion in the stomach, he died in May 2009.
Facebook deleted her page.
In 11 January 2016 Facebook deleted her official page and all her cartoons.


Theodard of Utrecht

Theodard (Thiatbraht) was Bishop of Utrecht from around 784 to around 790.
It is believed that because of his name Théodard, like his predecessors Gregory and Alberic, he was related to the Carolingian house. There is nothing known of his administration.
In Vienna there is a 6th-century Livy manuscript written with a note from the 8th century:" Codex iste est episcopi Theutberti the Dorestat" (translation: this book is owned by Theutbert, bishop of Dorestad).


Jean Marcel

Jean Marcel was the seventh Anglican Bishop of Madagascar from 1961 to 1969 when the diocese split into three. Marcel then became Bishop of Antananarivo until 1975.
Marcel trained for the priesthood at Dorchester Missionary College and was ordained in 1931. He was a tutor at St Paul's College, Ambatoharanana then priest in charge of Marovoay and then Ankadinondry. From 1952 to 1961 he was chaplain to the Bishop of Madagascar; and from 1956 an assistant bishop of the diocese. In 1961 he was appointed successor to Bishop Parfitt.


Penny Lord

Pauline "Penny" Lord (born Pauline Eve Macaluso; September 23, 1927 - January 21, 2014) was a Catholic media figure who, along with her husband Bob, hosted many television series on Eternal Word Television Network. Their main focus was on promoting the lives of Catholic saints and travel videos to international Catholic shrines and pilgrimages.
Background.
Lord was born on September 23, 1927 in a religious Italian household in Brooklyn, New York. Her father was a civil servant and her mother was a sewing-machine operator for a clothing factory in New York City.
Lord was taught the major Catholic prayers in Italian before she was six by her grandmother. Later her mother wanting to assimilate with the Protestant majority culture, put the crucifix and statues of the saints away. The Catholic saints were no longer invoked and all prayers were directed straight to Jesus.
Lord began her schooling at a public school in Brooklyn, but graduated from Richmond Hill High School after the family relocated to the borough of Queens. There she joined the Arista Society which recognized outstanding honor students.
Higher education and marriage.
Lord attended Davis and Elkins College in Elkins, West Virginia with an intent to study law in Chicago. Her interests shifted and she went to the American Academy of Dramatic Arts in New York City. When she played a role made famous by Penny Singleton, she was given the nickname "Penny" which she adopted permanently. There she also met fellow student Bob Lord while celebrating her birthday in 1957. A romance developed and they were married on December 21, 1958. The couple moved to California. They would later have several children including their son Richard who died young in 1971 from a drug overdose.
Loss of faith.
Bob and Penny were raised Catholic with Bob going through Catholic schooling while Penny had one year of catechism for one hour every week, but reflecting upon it later held that they "did not have a synthesis" between head and heart, "we either had an emotional relationship or a cerebral relationship".
Lord recalled to an interviewer about a crisis that caused her faith to lapse. When their son was struggling to hold onto life Lord prayed to Jesus saying, "Lord you take over", when he died later that night Lord was angry returning to prayer to castigate Jesus saying, "You knew what I meant, you knew I didn't mean for you to take him away from me. ...Well you're some fine kind of god you are, you put us on earth and here we are our children are dying like flies." She recalled to an interviewer that at that point, "I could not love Him any more. I refused to." The Lords had never known tragedy before and had "expected Jesus was going to change everything, so that it wasn't going to happen." Lord had been raised with the unbroken tradition of "daddy always saying the Lord's prayer at table," but with the death of their son, both she and Bob vowed to never say the prayer again; "We said, 'We don't trust You anymore.'"
Recalling his wife's reaction during this time, Bob stated, "Penny was just so hurt with Jesus. She loved Him like a child, emotionally, and, when she believed that He had betrayed her, she was completely hurt and there was no reconciliation between the two of them." Lord, who maintained that "I adored him always," relayed that she was so angry at Jesus that "I told Him that He didn't exist."
Penny also blamed a priest for what happened to her son, saying, "With our son, when we first found out that he was smoking marijuana, we turned to the young priest whom my son idolized, my son was the head of the youth group. And we turned to him for help because we thought our son would listen to him. And he said, 'I am not a psychologist. He needs a psychologist.' That was the beginning of the end, going to a psychologist. These were the hurts."
The Lords recalled that at this time their inability to communicate their pain over their son's death to one another was affecting their marriage. "We were growing apart. ...We were grieving separately. ...[Our marriage] Was falling apart. ...We would talk about many things but we would never talk about each other. ...We would never talk about emotions between the two of us. ...I didn't want to hurt him. If he saw me grieving, I was afraid he would be hurt, and he didn't want to hurt me. We were growing terribly apart.
Religious renewal.
Due to the death of their son the Lords had lapsed in their faith until on January 1, 1975 Bob Lord felt moved to return. Previously he had felt a desire to return, "I started to hunger for the Church that I had left. Willingly left it. But now did I do the right thing. I was really sorry about having left the Church. I am not trying to rationalize any of it, but I just missed Jesus. And mostly I missed him in the Eucharist."
In their grief over their son's death the Lords held that the holidays were the worst as they could not fully avoid memories of him. At that New Year day in 1975 their daughter and grandson came over, and later they found themselves watching football just to avoid talking about their relationship. While Bob was cleaning the dishes, he decided that he "really wanted to go back to Church" and decided that "it was time to come home." Bob called the local priest and found out what time Mass was and with this information asked his wife what she thought of going to Mass every day. Penny Lord, after recovering from the shock, reflected on the idea and recalled that Bob had gone to Mass with her for eighteen years so agreed to go for the first time "after three years and a couple of months".
They attended Catholic Mass at the Feast of the Solemnity of Mary, Penny Lord accompanied him despite initial misgivings. During the Mass at the sign of peace the Lords turned to each other. Bob was weeping over how the elements of the Mass seemed so beautiful to him while Penny was weeping over her anger at Jesus for not saving her son and whom she now worried was leading Bob "to divorce me and become a priest." She would later point to this worry as a proof of how lacking her education in the faith had been. Penny went to the Mass with Bob for six months but did not have the same feelings about the experience as he did, going with him because she "didn't want to lose my husband."
The Lords were advised by a fellow parishioner named Anthony about the Catholic program "Marriage Encounter". They attended a Marriage Encounter retreat in May 1975 in Santa Barbara that rededicated them to their Catholic faith, which had diminished in reaction to the early death of their son. The Marriage Encounter introduced the Lords to the Catholic doctrine that Marriage was a vocation and had sacramental graces, this new outlook for the Lords returned them to their faith - "That was our turning point."
Pilgrimages.
Believing they were being spiritually led to make a pilgrimage to the Holy Land and Europe, they toured Catholic sites in these areas. This experience caused them to want to visit more Catholic shrines especially those held to have been locations of Eucharistic miracles.
They became pilgrimage directors in 1975 and founded Journeys of Faith ministry in 1980. The Lords also began a travel agency that led tours to Catholic pilgrimage sites.
Career.
When business at the travel agency fell off due to the rise of terrorism in the Middle East, Penny told her husband that she felt spiritually called to write a book about Eucharistic miracles. With his cooperation she co-wrote "This Is My Body; This Is My Blood: Miracles of the Eucharist" which went on to sell more than 300,000 copies.
With the funds from the successful book the Lords began a worldwide ministry of Catholic evangelization using video communications media. The success of the book also earned the attention of Mother Angelica and EWTN who interviewed them in December 1986. Afterwards the Lords began making many television series for EWTN about additional books they wrote and their pilgrimages. Lord and her husband "co-hosted more than 200 television programs, most often filmed at shrines, sanctuaries and other pilgrimage sites." Doug Keck, president of EWTN reflecting on their work stated "They have done more single-handedly to promote the lives of the saints than anyone else in the last 50 years." The Lords frequented EWTN events including the 2013 Family Celebration in Birmingham, Alabama.
In total, Lord and her husband wrote 25 books on Catholic topics including "We Came Back to Jesus", "The Journey and the Dream", and "Heroes — Popes in Hard Times".
In 2000 Lord and her husband, responding to the perception that she was being spiritually directed to do so, built Holy Family Mission in Morrilton, Arkansas. There on 83 acres of donated land they built a retreat center and a replica of the Holy House of Loreto.
In 2001 Lord and her husband won the Poverello Award from Franciscan University of Steubenville. They have also won an award from the Polish Film Festival for a documentary of St. Maximilian Kolbe.
Death.
Lord died the night of January 21, 2014 at 8:32 p.m., finally succumbing to a prolonged illness. Bob Lord died on Feb. 13, 2016.


Robert Herman Flock

Robert Herman Flock (born November 4, 1956) is an American prelate of the Roman Catholic Church who serves as bishop of the Roman Catholic Diocese of San Ignacio de Velasco, Bolivia.
Biography.
Born in Sparta, Wisconsin, Flock was ordained to the priesthood on July 9, 1982, for the Roman Catholic Diocese of La Crosse, Wisconsin. Flock received theological training from St. Francis de Salles College Seminary, as well as from the Pontifical North American College and the Pontifical Gregorian University in Rome, where he received a degree in Biblical Theology.
Flock arrived in Bolivia in 1988, where he began missionary work and priestly ministry in Santa Cruz. He was appointed Assistant Vicar for the Parish of Santa Cruz, and was responsible for pastoral vocations.
On October 31, 2012, Pope Benedict XVI appointed him to be titular bishop of Forum Popilii, today Forlimpopoli, near Forlì, in Italy, and auxiliary bishop of the Archdiocese of Cochabamba. On November 4, 2016, Pope Francis appointed him as bishop of San Ignacio de Velasco.
Flock was consecrated bishop on January 17, 2013 by Tito Solari Capellari, S.D.B., archbishop of Cochabamba, in the Cathedral of San Sebastián.


Domonkos I, Archbishop of Esztergom

Domonkos or Domokos (died 1002), was a Hungarian Benedictine missionary, prelate and politician, who served as the first Archbishop of Esztergom between 1000 and 1002.
Biography.
Date and exact place of his birth are unknown, but probably he was born around the year 954 in a region of Italy. About 1000 he was a Benedictine in Pannonhalma Archabbey. He was one of those who signed the letter of donation of the Abbey, along with King St. Stephen I. It is possible that he himself has crowned the Hungarian king as well, but no hard evidence exists of this. In 1001 St. Stephen founded the religious council of the archbishop of Esztergom, and the other six Hungarian bishoprics. Domonkos was also the Vice Chancellor of Stephen I, and coordinated evangelism of Hungary with many foreign priests. He died in 1002.


Joseph Bagobiri

Joseph Danlami Bagobiri (8 November 1957 – 27 February 2018) was a Nigerian Roman Catholic bishop.
Ordained to the priesthood in 1983, Bagobiri served as bishop of Kafanchan from 1995 until his death in 2018.


Nicetas of Remesiana

Nicetas (c. 335–414) was Bishop of Remesiana, (present-day Bela Palanka, Serbia), which was then in the Roman province of Dacia Mediterranea.
Biography.
Nicetas promoted Latin sacred music for use during the Eucharistic worship and reputedly composed a number of liturgical hymns, among which some twentieth-century scholars number the major Latin Christian hymn of praise, "Te Deum", traditionally attributed to Ambrose and Augustine. He is presumed to be the missionary to the barbarian Thracian tribe of the Bessi.
Because of his missionary activity, his contemporary and friend, Paulinus of Nola, lauded him poetically for instructing in the Gospel barbarians changed by him from wolves to sheep and brought into the fold of peace, and for teaching to sing of Christ with Roman heart bandits, who previously had no such ability. However, it is doubtful whether these barbarians really were barbarians, or whether their mention is only a poetical topos. Indeed, Paulinus, who wrote a quite classical Latin poetry, probably used existing poetical authorities. For Dacia, where Nicetas was from, the poetical authority was Ovid, although the Dacia (probably the province Dacia Mediterranea) of that time did not correspond with the Getia where Ovid had been banished to.
In 398, Nicetas made a pilgrimage to Nola to visit the grave of Felix of Nola.
Lengthy excerpts survive of his principal doctrinal work, "Instructions for Candidates for Baptism", in six books. They show that he stressed the orthodox position in trinitarian doctrine. They contain the expression "communion of saints" about the belief in a mystical bond uniting both the living and the dead in a certain hope and love. No evidence survives of previous use of this expression, which has since played a central role in formulations of the Christian creed.
His feast day as a saint is on 22 June.


Lorenz Leopold Haschka

Lorenz Leopold Haschka (1 September 1749 – 3 August 1827) was an Austrian poet and author of the words to Gott erhalte Franz den Kaiser, Austria's national anthem until 1918.
Haschka was born and died in Vienna. In his youth, he was a member of the Society of Jesus. On the suppression of the Society (1773) he devoted himself, in secular life, to poetry, this was now to become his vocation and his means of livehood. His pupil, the wealthy Johann Baptist von Alxinger, an imitator of Christoph Martin Wieland, came to his assistance. Haschka also found aid in the home of poet Karoline Pichler. Having left the Jesuits, under the influence of Josephinism, he became a freemason and wrote odes against the papacy during the presence of Pius VI in Vienna, as well as against the religious orders. He returned to Catholicism after the death of Joseph II, Holy Roman Emperor, and was selected to compose a national anthem, with music by Joseph Haydn, which was first sung on 12 February 1797, at the celebration of Francis II's birthday. Haschka was given a position as assistant in the library of the University of Vienna and was made instructor in aesthetics in the newly founded Theresianum. He retired in 1824.


John Hall (Archdeacon of Salop)

John Barrie Hall (born 27 May 1941) was Archdeacon of Salop from until 1998 until 2011.
Hall was a self employed in the caravan industry until 1982. He studied for the priesthood at Salisbury & Wells Theological College; and was ordained deacon in 1984, and priest in 1985. After a curacy in Cheddleton he was Vicar of Rocester from 1988 to 1998.


Wittenberg (play)


Martin Breytenbach

Martin Andre Breytenbach was a South African Anglican bishop. He was the bishop of the Diocese of St Mark the Evangelist, a diocese of the Anglican Church of Southern Africa (ACSA) from 2000 to 2019.
Education.
He trained and worked as a civil engineer before entering the priesthood. He was consecrated bishop of the Diocese of St Mark the Evangelist in a service held on 5 February 2000, at St. Mary's Cathedral, in Johannesburg, by the Archbishop of Canterbury, George Carey. Since becoming bishop, Breytenbach has been Liaison Bishop for the Anglican Students’ Federation, as well as for Anglican Renewal Ministries (now Anglicans Ablaze) and SOMA (Sharing of Ministries Abroad).
He is a member of the ACSA Liturgical Committee. He serves as chairman of ACSA's new initiative, "Growing the Church".
He retired after 19 years in the Diocese of St Mark the Evangelist in February 2019.


Edmund Bertram

Edmund Bertram is a lead character in Jane Austen's 1814 novel "Mansfield Park". He is Sir Thomas's second son and plans to be ordained as a clergyman. He falls in love with Mary Crawford who constantly challenges his vocation. Edmund goes ahead with ordination. At the end of the novel he marries Fanny Price.
Character.
Thomas Edwards regards Edmund as the most believable of Austen's heroes, not least because she allows the reader to have reservations about him. He has reality but also limitations. Edmund is a naturally kind and compassionate person, as demonstrated by his attitude towards Fanny Price, his impoverished young cousin who has come to live with Edmund's family from her home and family in Portsmouth. It is the sixteen year old Edmund who first takes pity on Fanny, first sees that she is clever and first develops her mind. Edmund's kindness and generosity to Fanny distinguishes him from the rest of his family, who tend to exploit Fanny's good nature or mock her.
Edmund's ironic description of himself is that "... there is not the least wit in my nature. I am a very matter-of-fact, plain-spoken being, and may blunder on the borders of a repartee for half an hour together without striking it out".
The master leaves.
Edmund's father, Sir Thomas Bertram, is the master of Mansfield Park. After the Rev Mr Norris, Edmund's uncle dies, the living of the Mansfield parish is kept for him until he is old enough (twenty-four) to be ordained. This plan is undermined when Edmund's older brother Tom accumulates such large gambling debts that his father has to sell the living to a Dr Grant to settle his accounts. Another parish, ten miles away at Thornton Lacey, is still promised to Edmund. Dr. Grant and his wife move into Mansfield parsonage.
Sir Thomas goes to Antigua to settle problems with his Caribbean estate; he takes Tom with him and leaves Edmund in charge of the English household. Edmund's sisters, Maria and Julia, are pleased their father has gone and enjoy a new sense of freedom. After a year, Tom is sent back to England but amuses himself by visiting friends and taking part in horse racing. Edmund still seems to be in charge of the estate. Mrs. Grant's young half-sister, Mary Crawford comes to live with her and she is accompanied by her brother, Henry Crawford. Edmund becomes an admirer of Mary and inadvertently neglects Fanny.
Ordination under attack.
Lionel Trilling believed, based on a letter Austen sent in 1813 to her sister, Cassandra, that Austen had chosen ordination as the subject for "Mansfield Park." Paula Byrne argues (as do others) that this is based on a misreading of the letter, although, she says, there is no doubt that Edmund's vocation is at the centre of the novel.
During a family visit to Mr Rushworth's estate at Sotherton Court, the young people are shown into the family chapel. Mary applauds the late Mr Rushworth's decision to abandon the twice daily prayers, eloquently describing such practice as an imposition for both family and servants. Edmund acknowledges from his own experience that long services can be boring but maintains that, without self-discipline, a private spirituality will be insufficient for moral development. She then overhears some family banter about Maria's intended marriage to Mr Rushworth and learns for the first time of Edmund's intention to become a clergyman. Mary is embarrassed about her previous remarks but also shocked. Importantly for the novel, her presence and her voice become a constant assault on Edmund's vocation.
Mary also attacks Edmund's expectation of a living, one based on privilege rather than on merit. Sir Thomas still offers him a guaranteed living at Thornton Lacey where he can lead the life of a country gentleman. Edmund's defence of the widespread practice of patronage is backed up by Fanny. His argument has well developed logic but lacks a robust spirituality. Says Barbara Hayley, "Despite all temptations, Edmund never loses sight of his duty as a clergyman, taking an unusually dedicated and spiritual view of it."
Garden of delights.
Illicit misconduct and sexual temptation are suggested by Austen from the moment the young people reach a door of the house, 'temptingly open on a flight of steps which led immediately to... all the sweets of pleasure-grounds, [and] as by one impulse, one wish for air and liberty, all walked out'. They soon find themselves in the wooded area known as the wilderness.
Juliet McMaster argues that Austen often used understatement, and that her characters disguise hidden powerful emotions behind apparently banal behaviour and dialogue. This is evident as Edmund, Mary and Fanny debate the merits of an ecclesiastical career. Though the exchanges are light-hearted, the issues are serious. To press her point, Austen has set the scene in the wilderness where their serpentine walk provides echoes of Spencer's, "The Faerie Queene," and the "sepentining" pathways of the Wandering Wood. Spencer's 'Redcrosse Knight' (the novice knight who symbolises both England and Christian faith) is lost within the dangerous and confusing Wandering Wood. The knight nearly abandons Una, his true love, for Duessa, the seductive witch. So too, Edmund (the would-be Church of England minister) is trapped with the seductive Mary within the moral maze of Sotherton's wilderness and becomes neglectful of pious Fanny.
Edmund's resolve is put to an almost Biblical test. Mary's aim is that his desire for her will overcome his desire for ordination. Austen, unlike many of her contemporary writers, almost never quotes from the Bible; yet biblical themes-themselves are not difficult to find. The 'wilderness' experience contains hints of the Garden of Eden in Genesis, the wilderness wanderings of the Israelites in Exodus and of the temptation of Jesus in the Gospels. Mary, like her brother, fulfils the serpent's subtle role as she offers moral shortcuts to fulfilment and happiness.
Mary's strategies to dissuade Edmund from his ministry range from gentle persuasion – 'You really are fit for something better. Come, do change your mind. It is not too late. Go into the law' – to cruel attempts to emasculate him: 'Men love to distinguish themselves, and in either of the other lines [army or law], distinction may be gained, but not in the church. A clergyman is nothing'.
  Thomas Edwards describes Mary's charming 'femininity' as full of innuendos which Edmund resists with blundering logic. McMaster comments on Austen's restrained eroticism. When Fanny is tired, Edmund takes her arm to provide support but when Mary extends him her arm, he expresses amazement at its lightness. He "registers, and within the bounds of polite converse, expresses the thrill he feels at this physical contact with Mary". McMaster contrasts this with that of Austen's critic, D. H. Lawrence, who provides loving descriptions of "that exquisite and immortal moment of a man's entry into the woman of his desire".
One evening at Mansfield Park, news comes that Sir Thomas is planning to return earlier than expected. Mary's thoughts return to Edmund's ordination and she challenges him about the corruption of the clergy, declaring the profession unworthy, filled only by lazy and gluttonous men like her brother-in-law, Dr Grant. 'His curate does all the work and the business of his own life is to dine'. Austen often exposed clergy corruption through parody. Mary's view of Regency clergy is widely confirmed by historians; Edmund's commitment to integrity and morality represents a minority vision.
Lover's Vows and the return of the master.
When Tom settles on a plan for putting on the play, "Lovers' Vows" at Mansfield Park, both Edmund and Fanny are opposed. Austen's presentation of the intense debate about theatre tempts the reader to take sides and to miss the nuances. Edmund, the most critical voice, is actually an enthusiastic theatre-goer. Fanny, the moral conscience of the debate, "believed herself to derive as much innocent enjoyment from the play as any of them." She thought Henry the best actor of them all.
Edmund objects to the play, believing it somehow violates propriety, but fails to articulate the problem convincingly. His intense objection to an outsider being brought in to share in the theatricals is not easy for the modern reader to understand. Mr Rushworth's view that, "we are a great deal better employed, sitting comfortably here among ourselves, and doing nothing", is affirmed only by Sir Thomas himself. Sir Thomas is an intensely private person. Eventually, Edmund is persuaded that bringing in a person from another family would be worse than his participating in an intimate scene with Mary. Tom and Maria only feel 'glee' at the thought of the would-be clergyman acting in an improper play.
During rehearsals, Fanny observes the sexual tension and attraction between Edmund and Mary as they play the parts of Anhalt and Amelia, the two lovers. This fills her with misery but also jealousy. Some time later, Mary describes to Fanny her fondest memory at Mansfield Park when she played the dominant role with Edmund in a position of sexual submission. "I never knew such exquisite happiness ... Oh! it was sweet beyond expression."
Sir Thomas returns just before the play is due to be staged and is greatly displeased. Edmund admits his culpability and emphasises Fanny's constant opposition to the play.
Exodus.
Following Sir Thomas's return, there is a gradual exodus of the young people from Mansfield Park. Maria goes ahead with her marriage to Mr Rushworth and leaves for her honeymoon accompanied by Julia. Within a fortnight, Mary, who has been five months at the parsonage and now left alone, befriends Fanny. It is November.
The attack continues.
Edmund still hopes that Mary will love him as he is, in his chosen occupation; Mary makes it clear that she will only marry him if he pursues a more lucrative and prestigious career. She continues her attack on his vocation and the church he represents. Edmund defends as best he can. During a lively discussion in the parsonage shrubbery that also includes Fanny, Mary recognises Edmund's worth and is attracted by his steadiness and integrity, but she cynically insists that there is no glamour in being 'honest and poor' – 'I have a much greater respect for those that are honest and rich'.
During a lively conversation in the Mansfield Park drawing room, Mary is reminded that Edmund's ordination is impending. She will not lower herself to marry a clergyman, in particular a clergyman with a serious vocation: 'It was plain that he could have no serious views, no true attachment, by fixing himself in a situation which he must know she would never stoop to'.
The ball.
Edmund gives Fanny a necklace for the ball arranged at Mansfield Park for her benefit. At the same time Edmund shows how much his judgement has been blinded by his infatuation with Mary when he tells Fanny that in her and Mary Crawford's characters 'there is so much general resemblance in true generosity and natural delicacy'. The more reliable narrator has stated that Mary has none of Fanny's delicacy of taste, of mind, or of feeling.
After promising him the first two dances at the ball, Mary tells Edmund it will be the last time she will dance with him, because the next time they meet he will be ordained, and "she never has danced with a clergyman... and she never will". Edmund drops his decision to propose. The following day, 23 December, Edmund leaves for Peterborough and his ordination. Mary is upset but she still cannot cut herself off from Edmund. She recognises his quality, respects him, and is in love with him. Fanny believes, and the narrator states at the end of the novel, that Mary would have eventually altered her views and married Edmund if not for the scandal that ends up dividing them.
Departures and decline.
Edmund stays on longer with his friends in Peterborough. Tom is away with his horse-loving friends. When Edmund eventually returns, he learns that Fanny has rejected a proposal from Henry. Still blinded by Henry's charisma, he tries to persuade her to reconsider.
Henry and Mary leave for London. Sir Thomas decides to send Fanny for a prolonged visit to her family's lowly home in Portsmouth, so that she can better appreciate the benefits of a marriage to Henry. When Tom becomes dangerously ill, Mary callously reflects that Edmund will inherit the baronetcy and estate if his brother dies. Dr and Mrs Grant depart for Westminster.
In London, Henry Crawford has an affair with Edmund's sister, Maria, who is now married to the wealthy-but-stupid Mr Rushworth. They run away together, bringing disgrace and embarrassment to the Bertrams. Edmund visits Mary in London and is affronted by her response to Henry and Maria's "folly"; rather than evincing moral disapproval, she feels that they have simply made imprudent decisions that have led to their being caught, and that Maria ought to continue living with Henry in order to persuade him to marry her and thus save their social standing. Edmund is disgusted by Mary's lack of moral outrage and concern for social standing, finally seeing past her charms. He tells her so and leaves, thus ending their attachment.
Edmund's reality and also his limitations are expressed when he reports to Fanny about his final distressing conversation with Mary and tries to sort out the truth from his personal bias. He is still conflicted, sad to 'close the door' on Mary forever. He gradually tells Fanny about his disillusionment with Mary over many days and she comforts him.
Restoration.
Edmund's love for Fanny springs from 'a regard founded on the most endearing claims of innocence and helplessness'. Says Hayley, "Only after he has turned to her for comfort that this love comes to life. Their early relationship is reversed; he is the child, she the parent - his guide, comforter and friend."
Sir Thomas gives his approval to the marriage. Edmund has been given the parsonage at Thornton Lacey, and he and Fanny move there. Dr Grant later gains a long sought after position in Westminster, leaving the Mansfield parish available for Edmund and Fanny.
Juliet McMaster underlines the subtleties of Mansfield Park. She challenges the common criticism that it is unbelievable how quickly Edmund finally transfers his affections from Mary to Fanny. All along the 'subsurface movement' of the novel has been "Edmund's unconscious courtship of Fanny, which has been concurrent with his deliberate courtship of Mary". Austen herself, in the final chapter (which is essentially an epilogue) asks the reader to determine the time-scale for Edmund's dawning recognition of his love for Fanny.


Ed Husain

Ed Husain (born 25 December 1974) is a Professor in the Walsh School of Foreign Service in Georgetown University. He is also a British writer and political advisor who has worked with leaders and governments across the world. He has held senior fellowships at think tanks in London and New York, including at the Council on Foreign Relations (CFR) at the height of the Arab uprisings (2010-2015). While at CFR, his policy innovation memo led to the US-led creation of a Geneva-based global fund to help counter terrorism.
Husain was a senior advisor to former British Prime Minister Tony Blair (2015-2018). From 2018-2021 he completed his doctoral studies on Western philosophy and Islam under the direction of the English philosopher Sir Roger Scruton. He is the author of The Islamist (Penguin, 2007), The House of Islam: A Global History (Bloomsbury, 2018), and Among the Mosques (Bloomsbury, 2021). His writing has been shortlisted for the George Orwell Prize. A regular contributor to the Spectator magazine, he has appeared on the BBC and CNN and has written for the Telegraph, The Times, the New York Times, the Guardian and other publications.
Early life.
Husain was born and brought up in the East End of London, in a Muslim family. Husain's father was born in British India and his mother in East Pakistan. His mother has Saudi Arabian heritage, specifically in the Hejaz region. His father arrived in the United Kingdom in 1961, and started a small Indian takeaway business in Limehouse.
In his early years, Husain was brought up in Limehouse and attended a local primary school called the Sir William Burrough School, and he attended a predominantly Bangladeshi and Muslim secondary school called Stepney Green School.
Husain attended the Brick Lane Mosque in his early years with his parents, who followed a spiritual form of Islam based on Sufi traditions.
Education.
Husain has a BA in history from the University of North London, and later studied at SOAS, University of London, where he completed an MA in Middle Eastern Studies.
His doctoral research was under the supervision of Sir Roger Scruton at The University of Buckingham.
Career.
After completing his undergraduate degree, Husain worked for HSBC in London for several years. He then moved to Damascus with his wife in 2002, where he worked for the British Council teaching English whilst studying Arabic at the University of Damascus. After two years in Syria, Husain and his wife moved to Jeddah to be closer to the Muslim holy sites of Mecca and Medina while continuing to work for the British Council.
Upon his return to Britain, Husain worked as a senior advisor to former UK Prime Minister Tony Blair. In 2008, he cofounded the think tank Quilliam, which "aims to challenge extremist narratives while advocating pluralistic, democratic alternatives that are consistent with universal human rights standards" and "stands for religious freedom, equality, human rights and democracy".
Husain later joined the Council on Foreign Relations in New York, where he was Senior Fellow in Middle Eastern Studies. He focused on trends within Arab Islamism, perceptions of the West in the Arab world, and US policy toward the Middle East, writing broadly on the Arab Spring and its implications for the region and foreign involvement.
He was appointed to the Freedom of Religion or Belief Advisory Group of the British Foreign and Commonwealth Office in 2014.
In 2017, Husain joined the Wilson Center as a Global Fellow in its Middle East Program. He is currently a Senior Fellow at Civitas: Institute for the Study of Civil Society in London, where he runs the 'Islam, the West, and Geopolitics' research project.
Views.
While at the Council on Foreign Relations, Husain commented on U.S. policy on issues ranging from the 2011 U.S. congressional hearings on radicalization spearheaded by Rep. Peter King (R-NY) to the events of the Arab Spring and the death of Osama bin Laden. Since joining Civitas, Husain has commented on Islam and society, the British political system, the prospect of a Middle East Federation, and the role of Saudi Arabia in the geopolitics of Islam.
In an article in the "Spectator" at the end of 2019, Husain highlighted shifting alliances in the Middle East and the possibility of a new Arab-Israeli alliance. It was discussed widely in the region.
He has appeared on CNN, Fox, NPR, BBC, Al-Jazeera, and has been published in the "New York Times", "Financial Times", "Guardian", "National Review", "Spectator", "Telegraph" and "Jewish Chronicle", among other media outlets.
Islam and society.
Husain supports a liberal interpretation of Islamic jurisprudence, telling a journalist:
In traditional circles, Muslim women are not allowed to marry non-Muslim men...But in a pluralistic world in 2007, where non-Muslim men and Muslim women are marrying, you can't say, 'You can’t do that.'
Husain also questions teachings relating to an Islamic state or Caliphate, arguing
... a "dawlah" ([a state] not 'the' state) can and should preserve and protect the religion. But 'the state' is not a "rukn" [pillar] of the "deen" (religion i.e. Islam) and without it the "deen" is not lost. And individual can remain a firm believer, a "mutadayyin", without the "imam" and the "jama'ah".He believes that is Islam is fully compatible with Western democratic society, stating that the Quran does not teach a compulsion to faith or the murder of unbelievers. Husain has espoused this view in numerous commentaries, articles, and books, stating: … the lived reality of Islam as a religion of compassion, pluralism, coexistence, and peace is a far cry from how it is perceived by many in the West.The raison d’être of Islamic civilisations and the shariah for a thousand years was to provide five things: security, worship, preservation of the family, nourishment of the intellect and protection of property. These are called maqasid, or the higher objectives of the shariah. Britain provides these in multitudes for every Muslim today.Husain has also urged Muslims in the West to respond to the challenge of Islamic extremism. In an article in the "Evening Standard", he stated that:Too often in Britain, in the name of freedom we provide protection for this murderous mindset. This mix of political ideology and puritan theology leads to the global curse of Salafi-Jihadism. We must stop protecting it...Most victims of Salafi-Jihadism are ordinary Muslims. In Britain, teachers, imams, politicians, social workers and families must not protect intolerance, but reject it.
Middle East Federation.
Husain has called for a federal union of Middle Eastern states along the lines of the European Union in order to defeat religious sectarianism in the region and promote economic and political cooperation.
He writes:After all, most of its problems – terrorism, poverty, unemployment, sectarianism, refugee crises, water shortages – require regional answers. No country can solve its problems on its own.
Saudi Arabia.
Husain is a noted critic of Saudi Arabia's human rights abuses and role in promoting Islamist extremism worldwide.
He has, however, spoken against isolating Saudi Arabia politically, arguing that the rise of Iranian theocracy in the Middle East requires ever closer alliances between the west and its Arab allies. Though critical of Saudi Prince Mohammed bin Salman, Husain has written in favour of western, and specifically British, support for his early steps towards reform in order to 'shape the future of a global shift towards peace and co-existence' between the Middle East and the west.
Bahrain.
In an op-ed for the "New York Times" in 2012, Husain analysed the political unrest in Bahrain in the wake of the Arab Spring after a visit to the reforming Crown Prince Salman bin Hamad bin Isa al-Khalifa. Noting the strong influence of the pro-Iran, anti-democracy cleric Ayatollah Issa Qasim on the Shiite opposition party Al Wefaq (which blocked bills for women's rights and equality that were supported by both the monarchy and Sunni parties), Husain urged the West not to "not provide diplomatic cover for rioters and clerics in the name of human rights and democracy".
He called Bahrain a 'focal point of what is happening in the Middle East today – the battle to find a balance between preserving the best values of the Islamic tradition while the region eases its way into the modern world.'
Israel and Palestine.
Husain supports a two-state solution to end the Israel-Palestinian conflict. He has condemned the suicide bombing of Israeli civilians as well as the "killing of Palestinian civilians by the Hamas-led Gazan government".
He is opposed to the international boycott of Israel by activists, stating in "The New York Times" that:
ISIL.
Husain has sought to explain the theological pull of ISIL in the West through analyses of its fundamentalist-literalist interpretations of Islam. He has urged western governments to take on a deeper understanding of its extremist worldview, arguing:
Unless we decimate the theological and ideological appeal of Isis, we will see the rise of an even more radicalised and violent force. Isis offers a caliphate and death. Our message needs to be of life, an Islam of the Muslim majority supported by 1,400 years of history. We must help Arab allies to reform, to create a regional Middle East union that transcends artificial borders, creates economic prosperity and reinstates Arab dignity. Terrorists cannot compete on this stage.
U.S. response to the Arab Spring.
On the Arab Spring, he has said:
The Arab world is no longer across the oceans. It is also on our streets here. Millions of American citizens are of Arab descent. Millions more are here as workers and students. What happens over there matters here. Can America make these people proud and empower them against Muslim extremists by changing the American story and making us all safer? Yes, it can. It must.
Husain advocates American soft power and leadership in modelling democracy. Countering the US response to the Egyptian military's raiding of NGO offices in 2012, he said:
The U.S. government should ask its military allies to return to their barracks and cease killing protesters—and that it should tie these demands to U.S. aid. ... The Arab revolutionaries did not look to China or Russia for a model of government. They looked to four-year presidential terms, inspired directly by American democracy. Islamist leaders such as Tunisia's Mohamed Ghannouchi condemn French secularism but highlight American accommodation of religion as a model of a secular state that is less hostile to religion.
However, Husain argued against U.S. military intervention in Syria, stating:
What happens in Syria does not stay in Syria. ... U.S. military intervention in Syria would likely see traditional state actors backing rival groups (Sunnis and Muslim Brotherhood by Turkey and Saudi Arabia, for example, Shia and Alawites by Iran, Druze and Christians by France, a former colonial master, or even indirectly Israel). Worse, there is a real possibility of the emergence of an al-Qaeda-inspired organization inside Syria to fight "Western imperialism," much like al-Qaeda or the "Sunni insurgency" in Iraq.
Al-Qaeda.
In a May 2011 op-ed in "The Times", Husain warned against al-Qaeda's success as a brand:
Without doubt, the US was right to remove bin Laden, but it is wrong to think that his death will weaken al-Qaeda. Yes, a colossal psychological blow has been dealt, but al-Qaeda is no longer a mere organisation, but a global brand, an idea, a philosophy that now has its first Saudi martyr from the holy lands of Islam.
However, Husain criticized the September 2011 extrajudicial killing of American citizen Anwar al-Awlaki, explaining that it is "counterproductive to defeating terrorism in the long term because it demolishes the very values that America stands for: the rule of law and trial by jury." Furthermore, "An easier, cheaper and more effective way of discrediting al-Awlaki and countering his message would have been to disclose his three arrests for the solicitation of prostitutes ..."
Syrian Civil War.
Husain has warned of the involvement of Al-Qaeda and like minded groups in the Syrian Civil War:
Whether Assad stays or goes, jihadism now has a strong foothold in Syria. The Free Syrian Army may wish to dismiss its al-Qaeda allies as irrelevant in order to reassure the West and continue receiving Western support, but the jihadi websites and footage of al-Qaeda fighting in Damascus and Aleppo tell a different story.
Publications.
Husain is the author of two books: "The Islamist", which was a finalist for the George Orwell prize for political writing, and "The House of Islam: A Global History", published in 2018.


James C. L. Wong

James Chang Ling Wong (1900–1970, 王長齡) was an Anglican Bishop of Jesselton in Sarawak from 1962 to 1964 and then Bishop of Taiwan from 1965 until his death in 1970.
Wong was elected the first bishop of the new Diocese of Jesselton, when it separated from the Diocese of Borneo in 1962.
In January 1965, Wong was elected the first Chinese Bishop of Taiwan. The diocese had previously been under the care of a suffragan of the Bishop of Hawaii. He was the first Bishop in the Anglican Communion to come out of the background of the voluntary priesthood, serving from 1965 until his death in 1970. He had previously served as Bishop of Guangzhou, an assistant bishop of Victoria diocese from his 1960 consecration by Ronald Hall until his appointment to Jesselton.


Nemesio Rivera Meza

Nemesio Rivera Meza (11 August 1918 – 9 January 2007) was a Peruvian Roman Catholic bishop.
Rivera Meza was born in Peru and was ordained to the priesthood in 1946. He served as Bishop of Huacho from 1958 to 1960 and as Bishop of Cajamarca from 1960 to 1961. He held the title of titular bishop of Supeior from 1961 until his death in 2007.


Nicole de Dammartin

Nicole de Dammartin (fl. 1520), was a German-Roman monarch as Princess Abbess of the Imperial Remiremont Abbey in France. She was abbess from 1520 until 1520.
Nicole de Dammartin elected Madeleine de Choiseul as her successor, which was contested by Marguerite de Neufchâtel, Abbess of Baume. She soon resigned in favour of Marguerite d'Haraucourt; in 1528, de Neufchâtel prevailed and appointed Madeleine de Choiseul as coadjutrice.


August Marahrens

August Friedrich Karl Marahrens (11 October 1875, in Hanover – 3 May 1950, in Loccum, Lower Saxony) was a German Protestant bishop who served as Landesbischof of the Evangelical-Lutheran Church of Hanover


Julio Rosales

Julio Rosales y Ras (September 18, 1906 – June 2, 1983), the second Archbishop of Cebu, was a Filipino cardinal of the Roman Catholic Church. A native of Calbayog, he made his studies at the Seminary of Calbayog and was ordained in his hometown on June 2, 1929. From 1929 to 1946, he did pastoral work in the diocese of Calbayog. He was consecrated bishop of Tagbilaran on September 21, 1946.
Archbishop of Cebu.
On December 17, 1949, Rosales was promoted to the metropolitan see of Cebu. During his reign, in 1965, Cebu hosted the celebrations for the 400th anniversary of the Christianization of the Philippines.
College of Cardinals.
Rosales was elevated to the college of cardinals by Pope Paul VI in the consistory of April 28, 1969 and given the titular church of Sacro Cuore di Gesù agonizzante a Vitinia. He also participated in both conclaves of 1978. He resigned the pastoral government of his archdiocese, on August 24, 1982 and died less than a year later in Cebu City, his beloved episcopal city.
Burial.
Julio Rosales is buried at the mausoleum of the Roman Catholic Metropolitan Cathedral in Cebu City, Cebu, Philippines. His mementos are currently on display at the Cathedral Museum of Cebu.
Family.
Julio Rosales was the brother of Philippine Senator Decoroso Rosales. The Senator named his grandson Julio Rosales II.
External links.


Mehdi Noorbakhsh

Mehdi Noorbakhsh () is an Iranian academic and political activist affiliated with the Freedom Movement of Iran.
He is a professor of international affairs & business at Harrisburg University of Science and Technology, having previously taught at the Center for International Studies at the University of St. Thomas in Houston and worked at Harvard University's Center for Middle Eastern Studies as a postdoctoral fellow. Noorbakhsh is vice president of World Affairs Councils of America's chapter in Harrisburg, Pennsylvania.
He is not able to return to Iran for his political activities, as well as public comments.
Early life and education.
Noorbakhsh was born in Iran and immigrated to the United States sometime in the 1970s. He is married to Sarah, a physician and daughter of Ebrahim Yazdi. He obtained a government and international affairs PhD from University of Texas at Austin in 1996.
Views.
A "The Patriot-News" editorial published in 2010 described him as "Muslim moderate". Noorbakhsh assumes that by seeking rationality within Islam, it can be practiced as a "progressive" faith, while a religious regime of despotic nature would exploit individual spirituality in that society.
He had criticized "Jyllands-Posten" for 2005 cartoons depicting Muhammad due to "selective targeting" of "the very sanctity of the Muslim faith", and alleged that American policymakers should avoid confrontation with the Muslim world.


Andreas Ignatius Schaepman

Mgr. Andreas Ignatius Schaepman (4 September 1815, Zwolle19 September 1882, Utrecht) was Archbishop of Utrecht from 1868 to 1882 and President of the Great Seminary of Rijsenburg.
He did his primary studies at the gymnasium in Oldenzaal, completed his higher studies in the Seminary of 's-Heerenberg on 10 March 1838 and was ordained a priest at Oegstgeest. First employed as a chaplain in his hometown, he was appointed pastor of Ommerschans five years later. In 1846 moved to Assen, where he stayed eight years, and was then appointed pastor in Zwolle.
Schaepman was in 1857 the first president of the seminary Rijsenburg in Driebergen. A year later he was also appointed vicar general and on 13 July 1860 to coadjutor and bishop of Hesebon Esbus in partibus. Schaepman was ordained titular bishop of Esbus and auxiliary of Utrecht on 26 August 1860 at Rijsenburg by Franciscus Jacobus van Vree, Bishop of Haarlem. After the resignation of Msgr. Johannes Zwijsen, in 1868, he was appointed to the metropolitan see, and so became the second Archbishop of Utrecht, after the restoration of the Roman Catholic hierarchy in the country.
After the death of Archbishop Johannes Zwijsen, Schaepman campaigned for the emancipation of Catholicism in the Netherlands. He supported the establishment of Catholic schools and founded congregations such as the Brothers of Utrecht and the Sisters of St. Joseph who devoted themselves to Catholic education.
Schaepman promoted religious art, music and history, that were never Zwijsen priorities. Even before his appointment as archbishop, he organized the restoration of St. Catherine Cathedral in Utrecht in neo-Gothic style, together with Gerard van Heukelum (1834-1910), founder of the St. Bernulphusgilde and chaplain of the cathedral). Schaepman and Van Heukelum were also at the basis of what is now the Museum Catharijneconvent in Utrecht.
Schaepman had favored architect Wilhelm Victor Alfred Tepe, giving him a virtual monopoly on the building of new Catholic churches in the metropolitan territories of the Archdiocese of Utrecht. Only after the death of Archbishop Schaepman in 1882, was this monopoly slightly affected, and other architects had a chance of competing.
Schaepman attended the First Vatican Council in part.
His portrait was lithographed by NJW de Roode an unknown artist.


Brian Wren

Brian A. Wren (born 1936 in Romford, Essex, England) is an internationally published hymn-poet and writer. Wren's hymns appear in hymnals of all Christian traditions and have been influential in raising the awareness of theology in hymns. Brian Wren is married to Rev. Susan M. Heafield, a United Methodist pastor.
Career.
Wren served in the British Army for two years (1955–1957) and then received a B.A in Modern Languages from Oxford University (1960), a B.A. in Theology from Oxford University (1962), a D.Phil. in theology of Old Testament from Oxford University (1968), and an honorary Doctorate in Humane Letters from Christian Theological Seminary, Indianapolis (2004). His D.Phil. thesis was titled "The language of prophetic eschatology in the Old Testament". He was ordained in 1965 in what is now the United Reformed Church, and initially served as the minister of Hockley and Hawkwell Congregational Church, Essex, England (1965–1970).
He then served as the Consultant for adult education for the Churches’ Committee on World Development (1970–1975), the Coordinator of Third World First (now known as People and Planet), and was a member of the Executive Board of the UK Aid Charity, War on Want (1976–1983). He returned to ministry as a free-lance minister (1983–2000) before becoming the Conant Professor of Worship at Columbia Theological Seminary, Decatur, GA, USA (2000–2007). In 2007, Wren retired from Columbia Theological Seminary and was named professor emeritus.
Thought.
Wren has written a number of hymns, books, and articles focused around worship. His hymns are published and used around the world in a variety of hymnals. Wren has published seven hymn collections totaling 250 hymns, as well as collections of worship songs for congregations, which was created with his partner-in-marriage Rev. Susan Heafield. Wren was the runner up in the international Millennium Hymn Competition awarded in February at St Paul's Cathedral, London. His hymn "Hidden Christ, Alive For Ever" was sung at St Paul's on January 9, 2000 as part of the Cathedral's 'Millennium gift to the nation'.
Wren has been a strong proponent of the view that hymns are poetry and theology, instead of simply music. He has stated, "a hymn is a poem, and a poem is a visual art form. The act of reading a hymn aloud helps to recover its poetry and its power to move us—the power of language, image, metaphor, and faith-expression." It is through this power that he defined theology, in his book "Praying Twice: The Music and Words of Congregational Song", as "done when anyone attempts, by artistic skill and creativity, the interplay of intellect and imagination, and/or the methods of reasoned enquiry, to grasp, know and understand the meaning of God’s creating, self-disclosing and liberating activity centered and uniquely focused in Jesus Christ."
A major part of Wren's work has been with inclusive language as well. In 1978, he began to look more closely at "he-man language" and began using language inclusive of women and oppressed or subordinate groups in his hymns. He has since sought to challenge the church to adopt this inclusive mindset. He writes that the vocation of a poet in the church is to not only "to write poems of faith which people will pick up and sing," but to also "speak truth by stepping beyond the church's limits of comfort and convention".


Arthur Colgan

Arthur Joseph Colgan C.S.C. (born November 8, 1946) is a Roman Catholic bishop.
Colgan was born in Dorchester, Boston, Massachusetts and graduated from Boston College High School. He went to Boston College and then graduated from Stonehill College in 1968. He was ordained to the priesthood for the Congregation of Holy Cross on October 27, 1946. He was consecrated a bishop on December 12, 2015, and has served as auxiliary for the Roman Catholic Diocese of Chosica, Peru, since 2015.