The case stated between the Church of Rome and the Church of England : wherein is shewed that the doubt and the danger is in the former, and the certainty and the safety in the latter communion.

By Charles Leslie. Cf. Dict. nat. biog.

Purgatory prov'd by miracles : collected out of Roman-Catholick authors, with some remarkable histories relating to British, English, and Irish saints : with a preface concerning the miracles.

Imprimatur on prelim. p. [2] (recto blank).

Saints and savages; the story of five years in the New Hebrides,

Preface. -- Buckling on the armour. -- On the field. -- The conflict. -- Valete, fratres!

An amicable discussion : on the Church of England and on the reformation in general, dedicated to the clergy of every Protestant communion, and reduced into the form of letters /

Includes bibliographical references.

The reign of the saints,

Mode of access: Internet.

The Saints of Banias

THE SAINTS OF BANIAS is a novel set in a fictional slavetown during the Reconstruction Era. The work seeks to blend myth, magic, and history to create a world that is both believable and otherworldly. The novel follows Beah, an ex-slave girl travelling to the town of Banias in hopes of finding her mother; Prophet Moon, an itinerant vision-seer who offers to help Beah with her goal; and the founder of the town, Claude Banias, who struggles to protect Banias from bloodthirsty radicals. As the characters’ lives intertwine, they face more challenges and secrets. THE SAINTS OF BANIAS is loosely based on the biblical story of David and Bathsheba, with Claude acting as David, Beah as Bathsheba, and Prophet Moon as a hybrid of Nathan and Uriah. The novel primarily explores destructive love, the value of hope, and the price of preserving a culture.

A full report of the proceedings of the ... annual conference of the Church of Jesus Christ of Latter-Day Saints.

Includes a Report of the Exerciese in the Salt Lake Assembly Hall.

Spiritual Violence: Queer People and the Sacrament of Communion

This thesis addresses spiritual violence done to queer people in the sacrament of Communion, or Eucharist, in both Protestant and Roman Catholic churches in the U.S. Rooted in the sexual dimorphic interpretation of Genesis, theologians engendered Christianity with sexism and patriarchy, both of which have since developed into intricate intersections of oppressions. Religious abuse is founded on the tradition of exclusionary practices and is validated through narrow interpretations of Scripture that work to reassert the authority of the experiences of the dominant culture. The resultant culture of oppression manifests itself in ritualized spiritual violence. Queer people are deemed “unworthy” to take ‘the body and blood of the Christ’ and, in fact, are excluded altogether. This “unworthiness” is expressed as spiritual violence against queer people who are shunned and humiliated, internalize hateful messages, and are denied spiritual guidance or life-affirming messages. By “queering” Scripture, or reading the Bible anew through a framework of justice, queer people have begun to sacramentalize their experiences and reclaim their place at the table.

Representations of gender in the writings of St. Francis Xavier: an interdisciplinary approach

Francis Xavier’s Letters and Writings are eloquent narratives of a journey that absorbed the Saint’s entire life. His experiences and idiosyncrasies, values and categorizations are presented in a clear literate discourse. The missionary is rarely neutral in his opinions as he sustains his unmistakable and omnipresent objective: the conversion of peoples and the expansion of the Society of Jesus. Parallel with this objective, the reader is introduced to the individuals that Xavier meets or that he summons in his epistolary discourse. Letters and Writings presents us with a structured narrative peopled by all those who are subject to and objects of Xavier’s apostolic mission, by helpful and unhelpful persons of influence, and by leading and secondary actors. What is then the position of women, in the collective sense as well as in the individual sense, in the travels and goals that are the centre of Xavier’s Letters and Writings? What is the role of women, that secondary and suppressed term in the man/woman binomial, a dichotomy similar to the civilized/savage and European/native binomials that punctuate Xavier’s narratives and the historic context of his letters? Women are not absent from his writings, but it would be naïve to argue in favour of the author’s misogyny as much as of his “profound knowledge of the female heart”, to quote from Paulo Durão in "Women in the Letters of Saint Francis Xavier" (1952), the only paper on this subject published so far. We denote four great categories of women in the Letters and Writings: European Women, Converted Women, Women Who Profess another Religion, and Women as the Agents and Objects of Sin, the latter of which traverses the other three categories. They all depend on the context, circumstances and judgements of value that the author chooses to highlight and articulate.

Somewhere near reality: artistic portrayal of violence in post WWII British realistic drama

ABSTRACT - I will explore and present the portrayal of violence in some British plays that were staged between 1951 and 1965, in order to discuss the role, impact and aim of its representation. Thus, I will consider John Whiting’s Saint’s Day (1951), Ann Jelicoe’s The Sport of my Mad Mother (1956), Arnold Wesker (Chicken Soup with Barley (1958), Harold Pinter’s Birthday Party (1958), David Rudkin’s Afore Night Come (1962) and Edward Bond’s Saved (1965). My aim is to discuss the way how theatre in the post WWII changed the traditional ways of representing violence. On one hand, violence and reality became more and more familiar and domestic, permitting a representation of multiple and non-agonic violence; and, on the other hand, the violence that was depicted often changed the way one perceived reality itself, being part of a socially engaged artistic attitude.

The introduction of Mormonism to Finnish society, 1840-1900

This study examines the place of The Church of Jesus Christ of Latter-day Saints (commonly known as the Mormon church) in the Russian Grand Duchy of Finland between the years 1840 and 1900. Attention is put on both the internal workings of the movement and the reactions of society. Theoretical insight is gained through the concepts of social construction and religious economies. Mormon image formation in Finland began by 1840 through newspaper reports on activities abroad and through essays on the faith’s history and doctrine. Mormons are mentioned almost 3,500 times in Finnish newspapers between 1840 and 1900, and at least twelve unique book titles sold in the country were explicitly devoted to discussing Mormonism. Most of the publicity was derived from foreign sources. Discourse analysis of this textual corpus shows a hegemonic discourse that combined themes such as fraud, deception, and theocracy in explaining the Mormon movement. Accompanied by plural marriage, these themes contributed to the construction of a strongly negative image of Mormonism already before the first missionaries arrived in 1875. In a society with a stringently regulated religious economy, this image contributed to a high level of resistance by civil authorities and Lutheran clergy. Twenty-five Mormon missionaries worked in Finland between 1875 and 1900, with a concentrated effort taking place between 1875 and 1889. At least 78 persons converted, mostly in the coastal areas among the Swedish-speaking minority population. Nine percent emigrated to Utah, 36% were excommunicated, others fell into oblivion, while still others clung to their new faith. The work was led from Sweden, with no stable church organization emerging among the isolated pockets of converts. Mormonism’s presence was thus characterized by private or small-group religiosity rather than a vibrant movement. The lack of religious community, conversation, and secondary socialization eventually caused the nineteenth-century manifestation of Finnish Mormonism to die out. Only one group of converts was perpetuated past World War II, after which large-scale proselytizing began.

A phenomenological account of Merleau-Ponty's notion of style : from embodiment to flesh

Abstract This thesis is an investigation of Maurice Merleau-Ponty's notion of style via the individual, artwork, and the world. It aims to show that subject-object, self-other, and perceiver-perceived are not contrary, but are reverses of one another each requiring the other for meaningful experience. In experience, these cognitive contraries are engaged in relationships of communication and communion that render styles of interaction by which we have/are a world. A phenomenological investigation of Merleau-Ponty's notion of style via existential meaningfulness, corporeal and worldly understanding, stylistic nuances (with respect to the individual, the artwork, and the world), and the existential temporal dynamic provide the foundation for understanding our primordial connection with the world. This phenomenological unpacking follows Merleau-Ponty's thought from Phenomenology of Perception to "Cezanne's Doubt" and "Eye and Mind" through The Visible and the Invisible.

The Book of Common Prayer Canada

The book of Common Prayer Canada is bound in soft leather. This book contains 2 book plates from St. George's Church, St. Catharines. The first one says that Margaret Julia Band was confirmed April 17, 1935 and had her first communion April 21, 1935. The second one says that Percy Caruthers Band was confirmed April 8, 1936 and received first communion April 12, 1936. There is also an inscription which reads "To Margaret from her mother, April the 21st, 1935, St. Catharines. The full text is available in the Brock University Special Collections and Archives.

L'hagiographie pataphysique : enjeux de l'ethos dans les Vies de Saints du Calendrier

RÉSUMÉ Forme littéraire développée dès les débuts du IVe siècle, l’hagiographie, plus tard sanctionnée par l’Église catholique romaine, se déploie avec tout le rituel et le décorum requis par le genre institué, dévoilant les modalités du savoir et du croire qui la distingue. Cette forme fixe fut réactivée, contre toute attente, dans une somme étoffée durant la seconde moitié du XXe siècle par le Collège de ‘Pataphysique, aréopage de philosophes, littérateurs et plasticiens, qui n’est pas un conclave d’excentriques, pas davantage qu’un nouvel « isme », mais une institution qui résolument emblématise la Science. Ce réemploi générique de l’hagiographie est caractérisé par une hétérogénéité bien peu canonique s’inscrivant dans une continuité problématique par rapport au sous-texte. Une première traversée du Calendrier inviterait à croire à une entreprise parodique et iconoclaste. La parodie, qui est aussi une imitation, pose un problème de visée. Le second degré de Gérard Genette implique deux grands régimes discursifs : le sérieux (le sérieux proprement dit et le satirique) et le ludique. Ces régimes nous ont été utiles pour arrimer la question de l’humour. Il y a là en somme deux possibilités, soit la parodie sérieuse conduisant à ridiculiser l’hagiographie et le Calendrier des Saints qui seraient sérieusement visés, néantisés, tournés en dérision; soit la parodie ludique, à portée nulle, simple jeu, farce farfelue, « pour rire ». Or, nous avons tenté de démontrer dans ce mémoire que, même s’il y a lieu d’avancer des arguments en faveur de l’un et de l’autre type de parodie, le partage ne fonctionne pas, précisément peut-être parce qu’il est possible de montrer à la fois que c’est sérieux et pas sérieux. Dans un troisième temps, on peut aussi faire la démonstration que le pas-sérieux est sérieux. Les jeux de mots, d’homophonie n’engagent-ils pas le Verbe? L’imitation impossible ne réfléchit-elle pas les imitabile de la Sainte Église? La situation énonciatrice tributaire de l’hagiographie pataphysique est non différentiable d’un souci de didactisme qui place la composante moralisatrice au centre des enjeux discursifs. Elle induit de ce fait des attentes en matière d’ethos consistant à mettre au même diapason une représentation sociale de l’énonciateur et une représentation intradiscursive au ton didactique. Elle adjoint un autre ton, savant celui-là, érudit, qui vient défaire la belle convergence et fait disjoncter la rhétorique du genre. Cette rhétoricité problématique de l’hagiographie pataphysique a été abordée sous l’angle de l’ethos. L’ethos est l’instance de validation par laquelle nous renvoyons non pas au caractère de l’orateur, mais, suivant en cela Dominique Maingueneau, au type de parole engendrée par le discours et qui, en retour, rend ce discours crédible. Que devient cette instance lorsque la visée persuasive du discours est remise en question, que l’ethos se démultiplie de façon hétérogène sans véritablement assurer la cohésion du propos ni garantir sa portée? La parodie posant incidemment un problème de visée, est-ce du côté d’un ethos parodique que se trouve la réponse? Il nous a convenu de mesurer, d’articuler, de déplacer cette postulation. Nous nous sommes saisi, pour les besoins de notre argumentation, d’une discipline historiquement lourde d’investissement théorique, soit la rhétorique. Celle-ci constitue à la fois une méthode de composition d’un discours reposant sur des lieux susceptibles de susciter l’adhésion et l’émulation de l’énonciataire et une méthode d’analyse. Guidé par une définition étendue du texte, traversant les littératures non narrative et narrative, il nous a importé enfin de restituer la pratique cymbaliste à partir d’un corpus qui est resté l’apanage du « seul » pataphysicien. Nous nous sommes ainsi situé dans l’horizon plus global de la réceptivité d’un discours qui évacue l’idéologique, qui jamais ne se laisse saisir tout à fait, ni enferrer par le fétiche du sens au profit des potentialités qu’il recèle, et cela à partir d’axiomes arbitraires soumis à l’unique exigence de cohérence interne.