Paraphrase du pseaume CXLVIII. Laudate dominum de cælis, laudate eum in excelsis . Laudate eum omnes angeli ejus, laudate eum omnes virtutes ejus. Par un Capucin

[Bible. A.T.. Psaumes (français-latin). Extraits. 1653]

Bell Family Bible, Family Record, 1853-1897

The Family Record page from the Bell Family Bible providing information on the births of Bell ancestors. Relatives of the Bell family include former American slaves who later settled in Canada. This Bible was in the possession of the Rick Bell Family of St. Catharines, Ontario.

Bell Family Bible, Marriages, Tyrell - Gains, 1849

The Marriages page from the Bell Family Bible listing the marriage of Lewis Tyrell to Jane Gains on Aug. 31, 1849 at Culpepper Court House, Virginia. This Bible was in the possession of the Richard Bell Family of St. Catharines, Ontario. Ancestors of the Bell family include former American slaves who settled in Canada.

Bell Family Bible, Deaths, Tyrrell, 1886-1908

The Deaths page from the Bell Family Bible listing the deaths of Jane Tyrrell in 1886, William C. Tyrrell in 1898, and Lewis Tyrrell in 1908. This Bible was in the possession of the Rick Bell family of St. Catharines, Ontario. Relatives of the Bell family were former Black slaves from the United States who settled in Canada.The handwritten entry appears to read as follows: "Jane Tyrrell, died March 1st 1886 age 64 yrs. William C. Tyrrell died January 15th 1898 by accident in Albany N.Y. age 33 yrs 3 months Lewis Tyrrell died September 25th 1908 at his late residence Vine and Welland Ave. St. Catharines age 81 yrs 5 months." There are various spellings of the Tyrrell name within the Bell family archive. Other forms of the name include Tyrell, Tyrrill, and Terrell.

Bell Family Bible, Miscellaneous, 1895 - 1918

A page from the Bell Family Bible entitled "Miscellaneous" recording the dates and places of birth of the children of Charles and Mary Bell. The birth dates for the eight children listed range from 1895 to 1918. There is also a single entry under the heading "Age of Children of Delbert Bell". This Bible was in the possession of the Rick Bell of St. Catharines. The Bell family is descended from former Black slaves from the United States who settled in Canada.The handwritten entries appear to be as follows: "Ages of the children of Charles and Mary Bell are Wilbert Otto Bell born November 7th 1895 Erie Pa. Edna Beatrice Bell born May 25th 1897 Erie Pa. Lewis Terrell Bell born April 8th 1899 St. Catharines Ont. Gertrude Bell born November 26th 1902 St. Catharines Ont. Charles Henry Bell born June 6th 1906 St. Catharines Ont. Richard Wilson Bell born March 19th 1911 William Willoughby Bell born May 2nd 1912 both in St. Catharines Ontario Age of Children of Delbert Bell March 12th 1918 Delbert Charlie Bell"

Letter from George Cran regarding a Christian mission in India, 1803.

George Cran was the son of a farmer in the parish of Forgue in Aberdeen Shire, Scotland. He became a member of the church at Huntley, Scotland where his devotion to God inspired him to become a Sunday school teacher. He subsequently became a member of the London Missionary Society. In 1801 he was sent to study at the seminary in Gosport, England where he spent two to three years. His desire was to preach Christ to the “heathens”. Messrs. Ringeltaube, Des Granges and Cran were designated to work in India. No ships for the East India Company would grant passage to missionaries due to the open hostility of the government therefore they set sail from Copenhagen on April 20, 1804 and reached Tranquebar on December 5th, 1805. Cran and Des Granges were designated to supervise the churches in Tinnevelly and they were to begin a mission among the northern Circars. This would have meant that they would have to work in two different places which would have separated them by over 500 miles. The society didn’t seem to be aware of the vast hindrances that the missionaries had to face. Cran and Des Granges decided instead to work in Vizagapatam where they were welcomed by many of the European residents. They conducted English services for which they were paid a monthly salary by the governor. They also conducted services for the natives and opened a school for native children. By November of 1806 a mission house had been built and a “charity” school for Eurasian children was opened. Cran and Des Granges were also diligently studying the native language and they began to translate the Bible into Telugu (spoken by the Hindus who live along the lower basins of the Kistna and Godaveri Rivers). In November of 1808 Cran was almost killed by a fever which left him severely weakened. He was only partially recovered, but accepted an invitation by the general who commanded the local district to accompany him on a journey around the province. The journey proved to be too much for Cran and he died on January 6th, 1809. He is buried at Chicacole, India. He is remembered for his successful work at Vizagapatam and his translation of the Bible. The fact that it was 27 years after the arrival of Cran before a single native was converted attests to the fact that this was a very difficult undertaking. The London Missionary Society was formed in 1795 in England by evangelical Anglicans and nonconformists. It is a non-denominational society and now forms part of the Council for World Mission. with information from The Voice of God to the Churches a Sermon on the Death of George Cran, Augustus Des Granges and Jonathan Brain by David Bogue and The History of the London Missionary Society 1795-1895 by Richard Lovett

Notice to appear for Jury Duty in the Dispute between Stephen Jackson and Caleb Garion (Plaintiffs) and William Woodruff (Defendent)

Notice to appear for jury duty in the dispute between Stephen Jackson and Caleb Garion (plaintiffs) and William Woodruff (defendant) regarding the mill of the late John Jackson and the title deeds of the said property and the family bible of the late John Jackson containing the registry and births of his family. This is a 1 page printed document, Sept. 6, 1848.

KABEER SAHITYA EVAM BIBLE MEM SAMAJSUDHAR EVAM LOKMANGAL KI BHAVANA

HINDI

RAMCHARITHAMANAS AUR BIBLE MEN CHITRIT SAMAJ - EK VISLESHAN

HINDI

Facebook faith - social networking in a faith based community

This paper views the increasing social networking as an efficient emerging ministry to the moveable generation. Through social network such as Facebook, ministry from a pastoral perspective can become more authentic and meaningful. Ministry is relational. Social Networking sites provide a strong platform to being part in other people’s life. Social networking and living online builds community beyond geographical boarders. Young adults and youths digital identity often reflects their faith, this is supported by research which suggests a practice of more openness to share and expose private issues online. Spiritual and religious views are freely shared, creating sacred spaces in the midst of life practising a holistic faith identity in a secular community. Providing a strong platform for information flow, Social Network is attractive in a postmodern society where inviting people to join in events are perceived as non threatening, making church community events transparent and available to people who do not attend church, inviting spiritual friendships and relationships. Social Networking strengthens relationship in a non hierarchical manner and invites the minister into lives where there previously would have been barriers, engaging in prayer and bible study as well as pastoral care through social networking, thus relationships deepens via social networking making people real. It has been observed that, although community building happens on the net, church affiliation loyalty remains to the local community. Therefore presence ministry though social networks emerges as a core form of ministry, where relations to youth who move from local church to university campuses are kept alive. The asynchronous nature of communication within social networking eases the minister in her work. The minister is able to engage with many individuals at the same time. Before the minister could visit one person at a time, now she visits 5-6 individuals at any given time. Therefore social networking not only increases the quality of the work, but also empowers the minister to be more efficient.

‘Scripture its own interpreter’: Mary Martha Sherwood, the Bible and female autobiography

This is a reading of the work of Mary Martha Sherwood, the Victorian Evangelist and Children’s Author (and pupil at the Abbey School, Reading). Based upon research on Sherwood’s private correspondences and diary conducted at UCLA with the aid of a Mitzi Myers (this before my arrival at Reading), the essay offers a radical reinterpretation of her work. Previously understood in terms of a rigid, if self-contradictory and ‘anxious’, Evangelism, the essay reads the diary through Sherwood’s little known Biblical scholarship. Through this I argue that Sherwood grants her own writing the status of Biblical truth precisely because of its contradictions and ‘anxiety’.

Developing a knowledge management system using an ontological approach in global organisation

This paper introduces an ontology-based knowledge model for knowledge management. This model can facilitate knowledge discovery that provides users with insight for decision making. The users requiring the insight normally play different roles with different requirements in an organisation. To meet the requirements, insights are created by purposely aggregated transnational data. This involves a semantic data integration process. In this paper, we present a knowledge management system which is capable of representing knowledge requirements in a domain context and enabling the semantic data integration through ontology modeling. The knowledge domain context of United Bible Societies is used to illustrate the features of the knowledge management capabilities.

The hand of God is over their hands (Q. 48:10) : on the notion of covenant in al-Ṭabarī’s account of Karbalāʾ

This article is an analysis of the story of the killing of Ḥusayn b. ʿAlī at Karbalāʾ in 61/680, as it is presented by Abū Jaʿfar Muḥammad b. Jarīr al-Ṭabarī (d. 310/923). The main argument is that the notion of the divine covenant, which permeates the Qur’an, constitutes a framework through which al-Ṭabarī views this event. The Qur’anic idea of the covenant is read in structural/thematic continuity with the Hebrew Bible account of the covenant between Yahweh and the Hebrew people, which has, in turn, been traced back in its basic form to Late Bronze Era treaties between rulers and their vassals.   The present study focusses on four speeches ascribed to Ḥusayn during the encounter he and his group had with the vanguard of the Kūfan army led by al-Ḥurr. These are analysed in accordance with their use of Qur’anic covenant vocabulary. They are also categorised within the broader framework of the eight standard characteristics of Ancient West Asian and Biblical covenants, as presented by George Mendenhall and Gary Herion, which have recently been developed in a Qur’anic context by Rosalind Ward Gwynne. This article argues that al-Ṭabarī’s Karbalāʾ narrative presents the pact of loyalty to Ḥusayn as a clear extension of the divine covenant.