If Clinton had traveled another 25 minutes uptown, she could've broken bread with Ohio Gov.
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"Many people in positions of power and influence, they have not broken bread with a Muslim," Khan said.
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You've sat down with both neo-Nazis and jihadists — you've befriended them, gotten to know them, broken bread with them.
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On the Italian island of Sardinia, I've broken bread in mountain villages that boast some of the highest concentrations of male centenarians on the globe.
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And Bezos has broken bread with Epstein at least twice — in 2004 and again in 2011 — at so-called "billionaires dinners" hosted by the Edge Foundation.
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The name "fattoush" comes from the Arabic verb "fatt," which means to break up or crush, referring to the pieces of broken bread in the salad.
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Over the past two and a half decades, Wennmachers, 53, has worked with, advised, or broken bread with nearly everyone who has endeavored to build—or write about—a startup.
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But there were many others with whom I've broken bread — Harry Mathews, Carlos Fuentes, Susan Sontag, Sol Yurick, Williams Gass and Gaddis, for example — and, if there were room at table, they'd all be welcome, too.
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The funny part ... Bron's been in town for about a week now and hasn't broken bread with his Purple and Gold squad yet (that we know about) ... but he had made time for Hollywood stars like Al Pacino, Leonardo DiCaprio and Khloe Kardashian.
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"Still Life With Watermelon, New York" features a compote of fruit, a rumpled napkin, a loaf of broken bread and even a stray fly atop a lemon, and looks to Spanish and Dutch still life for inspiration, but has some contemporary slovenliness.
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In 2019, Choi produced and hosted a TV series, Broken Bread on Tastemade and KCET in Los Angeles.
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With a purity at once spare and rich, she creates characters we not only feel we have broken bread with, but who have been in our dreams and crises.” Much of her work focuses heavily on narratives of Latinidad. She has written plays about Mexicans, Cubans, Spanish folks as well as White folks of different ethnicities.
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"broken bread". It seems natural than that, in the earliest form of the liturgy, the breaking of the bread should have been regarded as the climax of the ritual employed. This Eucharistic significance of the picture is borne out by all the accessories. The loaves and the fishes upon the table point directly to the Feeding the multitude twice performed by Jesus Christ.
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2005 It is the earliest text to refer to this rite as the Eucharist. Chapter 9 begins: > Now concerning the Eucharist, give thanks this way. First, concerning the > cup: We thank thee, our Father, for the holy vine of David Thy servant, > which Thou madest known to us through Jesus Thy Servant; to Thee be the > glory for ever... And concerning the broken bread: > We thank Thee, our Father, for the life and knowledge which Thou madest > known to us through Jesus Thy Servant; to Thee be the glory for ever. Even > as this broken bread was scattered over the hills, and was gathered together > and became one, so let Thy Church be gathered together from the ends of the > earth into Thy kingdom; for Thine is the glory and the power through Jesus > Christ for ever.
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This view is prevalent among Southern Baptists, those in the Founders movement (a Calvinistic movement within the some Independent Baptists), Freewill Baptists, and several individuals in other Baptist associations. Communion practices and frequency vary among congregations. A typical practice is to have small cups of juice and plates of broken bread distributed to the seated congregation. In other congregations, communicants may proceed to the altar to receive the elements, then return to their seats.
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The Didache gives in chapter 9 prayers for use in celebrating what it calls the Eucharist, involving a cup and broken bread, and in chapter 10 another prayer for use "after you are filled". Scholars disagree on whether these texts concern a Eucharist in the proper sense. Between 150 and 155 AD, Justin Martyr describes the liturgy of his day in chapters 65 and 66 of his First Apology. The liturgy describes thanksgivings before the Anaphora.
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He calls out on an open channel the direction he's traveling. Dwight is taken as hostage by a member of Logan's group who was listening on that channel. When the group encounters Virginia and her larger group, Virginia offers to use her large network to find out about Sherry for Dwight as incentive for him to join her, but he refuses. Virginia later reveals to Dwight that she did look as she promised and she found an engineer who claimed to have broken bread with Sherry only a few months before.
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The name refers to American poet Langston Hughes, who worked as a busboy at the Wardman Park Hotel in the 1930s, prior to gaining recognition as a poet. Rejected ideas for the restaurant's name include Writers Block Cafe, Broken Bread Cafe and White Rabbit Cafe, the latter inspired by The Matrix. Interior stairs and counter Shallal painted the giant civil rights movement-themed mural covering one wall of the restaurant, titled Peace in Struggle Wall. He refuses to sign the mural, saying this would be a "final gesture" that would preclude him from making revisions later.
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The story has also been published in the collection of Mythical Stories (Myytillisiä tarinoita) edited by Lauri Simonsuuri. Psychoanalyst Carl Gustav Jung was interested in the concept of poltergeists and the occult in general. Jung believed that a female cousin's trance states were responsible for a dining table splitting in two and his later discovery of a broken bread knife. Jung also believed that when a bookcase gave an explosive cracking sound during a meeting with Sigmund Freud in 1909, he correctly predicted there would be a second sound, speculating that such phenomena was caused by 'exteriorization' of his subconscious mind.
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Matters came to a head when Exclusive Brethren leaders discovered that Nee had broken bread with non-Brethren Christians, including T. Austin-Sparks in London and Thornton Stearns in Hartford, during a 1933 visit to the United Kingdom and North America. After a series of letters exchanged between leaders in New York, London, and Shanghai over a two-year period, on 31 August 1935, the Exclusive Brethren in London wrote to Shanghai terminating their fellowship.Woodbridge 2019, pp. 49-75. Nee's seminal works expounding his view of local churches--The Assembly Life and Concerning Our Missions Republished as --were written against the background of his experience with the Exclusive Brethren.Buntain 2019, pp.
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Nor was the form of the vision, and its content, a matter of indifference, so long as the prophetic task was communicated. Künneth argues that this was the reason the Church attached importance enough to the receivers of the appearances to make them eligible to be Apostles, especially proven in the case of Saint Paul. An Apostle had to have eaten and broken bread with the Risen One, or in Paul's case, been confronted on the road to Damascus, an ophthe seondarily attested by supporting visions to other Christians (as requiring a second witness, being an exception that proved the rule). These revelations were not full, however.
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Nee derived many of his ideas, including plural eldership, disavowal of a clergy-laity distinction, and worship centered around the Lord's Supper, from the Plymouth Brethren. From 1930 to 1935, his movement interacted internationally with the Raven-Taylor group of Exclusive Brethren led by James Taylor, Sr. This group "recognized" the Local Church movement as a parallel work of God, albeit one that had developed independently. Nee refused, however, to follow their practice of isolating themselves from other Christians and rejected their ban on celebrating The Lord's Supper with other Christians. Matters came to a head when Exclusive Brethren leaders learned that during his 1933 visits to the United Kingdom and the United States Nee had broken bread with Honor Oak Christian Fellowship associated with the independent ministry of T. Austin-Sparks and with non-Brethren missionaries who Nee had known in China.
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