You see yourself as part of a larger community of not just hearers but doers.
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The pair started to publicize the condition, asking other voice-hearers to be in touch.
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At a support group here for so-called voice-hearers, however, she tried something radically different.
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You owe the "hearers and readers" of the world -- your employees included -- the benefit of your thoughts.
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It's one of the most common features, granted, but the majority of voice hearers aren't diagnosed with schizophrenia.
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And while we've got better at speaking about anxiety and depression, there's still a significant stigma attached to voice hearers.
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It holds meetings and conferences in which voice-hearers discuss their experiences, and it campaigns to increase public awareness of the phenomenon.
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In the reader's proposed definition it is built into the definition of an unacceptable lie that it serves the liar's purposes not the hearers.
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Voice hearers, as they are known, are taught how to talk back assertively to their voices, and how to negotiate downtime from them, too.
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She spoke with authority but without any flashiness, always giving the impression that she was thinking as she spoke, and never patronizing the hearers.
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A tendency to self-censor may result, which the philosopher Kristie Dotson calls "testimonial smothering" -- a coerced self-silencing due to the pernicious, often willful, ignorance of the would-be hearers.
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That is because people in a social relationship rarely hammer out a deal in so many words but veil their offers in politeness and innuendo, counting on their hearers to listen between the lines.
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On the one hand, over Trump's life and over this campaign he has been so wrong in so many ways that there is a danger that the sheer volume of revelations may render the hearers numb to them.
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It was one of Mr. Rich's rare Sleep Concerts, his first in the United States since 22, played for about 22004 listeners — or hearers — most of whom snoozed on mattresses set up on the floor of a hotel ballroom.
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" Written words, Thamus concluded, "give your disciples not truth, but only the semblance of truth; they will be hearers of many things but will have learned nothing; they will appear to be omniscient and will generally know nothing; they will be tiresome company, having the show of wisdom without the reality.
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The speech had thunderstricken the priest and electrified the hearers.
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The Hearers will have to eventually decide on the contestant(s) out of the remaining 4 who they believe to fit the theme. If the Hearers chose the correct contestant(s), they will get ₩2,000,000.
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His Advent and Lenten conferences attracted hearers from all parts of the city.
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The philosophaster's object was not to instruct, but to befool his hearers, as every page attests.
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This is a music reality show program where it features a panel of 5 "Hearers" and a panel of 5 "Villains". In each episode, there will be a featured theme. The Hearers' job is to listen to the different singing voices and find the correct contestant(s) that fits the theme. On the other hand, the Villains' job is to interfere the Hearers by making them confused which in turn preventing them from getting the right answers.
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Common Manicheans called Auditores (Hearers) obeyed looser rules of nonviolence.Spencer p. 136-148, Sorabji p. 196-197.
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With him she developed the Maastricht Interview for Voice hearers. Sandra organised eight annual well attended congresses and helped voice hearers to write their presentations. In 1999 she became an honorary research fellow at the University of Central England in Birmingham. Sandra began a 3-year follow-up on 80 children hearing voices.
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His sermons which reflected his profound faith were simple and clear and touched the heart of hearers. Emilianuspillai died on 17 July 1972.
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If the Hearers won, the prize money will be given to them, if not the prize money will be given to the 5 contestants.
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The New York Times (1925-10-07). "New > Music Machine Thrills All Hearers At First Test Here". Front page. Gradually, electrical reproduction entered the home.
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The critic and essayist Romain Rolland, in his life of Handel, termed this a "mutilation", carried out "for fear that the music may tire the hearers".
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Young, 493. He then goes on to say the “cause” or subject of a speech is “divided according to the divisions of hearers.”Orat. Part, trans. Young, 489.
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It seems to be possible for hearers to move away from it, with one hearer of the Taos Hum reporting its range was . There are approximately equal percentages of male and female hearers. Age does appear to be a factor, with middle aged people being more likely to hear it. In 2006, Tom Moir, then of Massey University in Auckland, New Zealand, believed he has made several recordings of the Auckland Hum.
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The hearers fell silent as they became aware of the change that had come upon him. John's life was transformed and he dedicated himself to the ministry of the Gospel.
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The oracle in this section commands the hearers not to remember the former things as they will pale into insignificance before 'the new thing' that YHWH will do in the future with his saving power.
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Round 1 is to listen to all 5 contestants sing 1 song, and then in the next part, each of the 5 contestants sing for 30 seconds. The Hearers would come together to choose only 1 contestant who they believe to fit the theme. If succeeded, the Hearers win ₩1,000,000 from this round. Round 2 is to listen to each of the remaining 4 contestants sing a part of a song or a small medley, and their real identities are shown to only the Villains and the audience.
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Charles Mastertown, minister of the new congregation there, on the other, over a proposal that the two former and their congregations should communicate along with the hearers of the latter, is in the preface to Kirkpatrick's Scripture Plea, 1724.
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"The Foundation on the Hearer". This book focuses on practices associated with "hearers" or "disciples" (śrāvaka). Lambert Schmithausen, Noritoshi Aramaki, Florin Deleanu and Alex Wayman all hold that this is the oldest layer of the YBh.Kragh 2013, pp. 54-57.
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At his suggestion, he came back to teach the residents, along with guests. In the early stage of his ministry, Fard "used the Bible as his textbook, since it was the only religious book with which the majority of his hearers were familiar. With growing prestige over a constantly increasing group, [Fard] became bolder in his denunciation of the Caucasians and began to attack the teachings of the Bible in such a way as to shock his hearers and bring them to an emotional crisis." Beynon's interviewees told him that reports of Fard's message spread throughout the black community.
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Marcus taught his female disciples to prophesy. Casting lots at their meetings, he would command her on whom the lot fell boldly to utter the words which were suggested to her mind, and such words were accepted by the hearers as prophetic utterances.
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He said nothing about St Theodore's life beyond the basic legend as given above, but he told how he could influence the lives of his hearers and specifically mentioned that he could intervene in battles. This became a particularly important attribute of St Theodore.Walter p.
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Seeing the hearers' sympathy for Danton, the court is adjourned. The tribunal's members invent a plot to change the public's mind. At the tribunal's second sitting, the people stop supporting Danton, due to his lifestyle. Danton's liberal programme is revealed as unacceptable to the masses.
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No further explanation of this "manifestation" is provided. Although the reference was later linked to the First Vision,; . its original hearers would have understood the manifestation as simply another of many revival experiences in which the subject testified that his sins had been forgiven..
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Among his hearers was Miss E. Crowninshield, who Mountford married in March, 1853. At her wish, he resigned his pastoral charge, though he preached occasionally. They resided at her house in Boston after spending the summer at Nahant. The Mountfords were in Europe from 1858 to 1860.
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Clement was appointed in 192. His lectures were attended by large numbers of pagans. He commenced with those truths that could be demonstrated from philosophy, for the purpose of leading his hearers by degrees to embrace the Christian faith. He did not confine himself to oral instruction.
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Ghent University Library. Tantalus became one of the inhabitants of Tartarus, the deepest portion of the Underworld, reserved for the punishment of evildoers; there Odysseus saw him.Odyssey xi.582-92; Tantalus' transgressions are not mentioned; they must already have been well known to Homer's late-8th-century hearers.
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He then accepted a similar but a less conspicuous position at Clare, Suffolk, where he had often preached while at Ashen. Before long Sir Nathaniel Barnardiston, who was frequently one of his hearers, presented him to the adjoining rectory of Barnardiston, 27 June 1623. He there met with further opposition.
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This occurs when the individuals are minimizing their imposition on hearers in a social-relational conversational constraint. In addition, this can occur in a task-oriented conversational constraint. Returning to the issue of research about conversational constraints across different cultures, researchers have noted specific concerns which are to be addressed.
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Harris preached an orthodox Christian message, with an emphasis on dealing with indigenous fetishes. He burned the objects and called on his hearers to spurn occult practices. He approved of polygamy, and traveled in the company of several wives. In an eighteen-month period in 1913-1914, Harris baptized over 100,000 new converts.
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He also assumes the early hearers would have been very familiar with the "story" of the poem and not in need of an explanation. The poem is preserved whole in the Codex Regius and Hauksbók manuscripts while parts of it are quoted in the Prose Edda. It consists of approximately 60 fornyrðislag stanzas.
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He lectured at St. Peter's church, and was extremely popular. John Bruen was one of his hearers, and a friend to him. On 31 March 1615 Byfield was admitted to the vicarage of Isleworth, in succession to Thomas Hawkes. At this point he was chaplain to Edward Russell, 3rd Earl of Bedford.
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Brookfield died on 27 November 1896 at Walpole Street, Chelsea. One son, Arthur Montagu Brookfield was an army officer, Member of Parliament, Diplomat and author. Another son, Charles Brookfield, was a well-known actor and playwright. According to the Dictionary of National Biography, Brookfield was an impressive preacher and attracted many cultivated hearers.
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Evidently from Manichaean sources, Manichaeans observed daily prayers, either four for the hearers or seven for the elects. The sources differ about the exact time of prayer. The Fihrist by al-Nadim, points them after noon, mid-afternoon, just after sunset and at nightfall. Al-Biruni places the prayers at noon, nightfall, dawn and sunrise.
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Agathias, ii. 30. Of the subsequent fortunes of the seven philosophers we learn nothing. We know little about where Simplicius lived and taught. That he not only wrote, but taught, is proved by the address to his hearers in the commentary on the Physica Auscultatio of Aristotle,Simplicius, in Arist. Phys. Ausc. f. 173.
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At conference sessions his sermons were especially impressive and powerful. :In 1857, at the session of the East Pennsylvania Conference in New York City, he preached an ordination sermon from Acts 20:28. This sermon was described by hearers as having been overwhelmingly grand and impressive. The great deep of almost every heart was broken up.
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The chapel was served by 35 priests. Composer Jean Mouton was most likely in charge of the musical production by Francis I; the French royal chapel had one of the finest choirs in Europe, and contemporary accounts indicated that they "delighted their hearers."Gustave Reese, Music in the Renaissance, p. 291. New York, W.W. Norton & Co., 1954.
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According to his Confessions, after nine or ten years of adhering to the Manichaean faith as a member of the group of "hearers", Augustine became a Christian and a potent adversary of Manichaeism (which he expressed in writing against his Manichaean opponent Faustus of Mileve), seeing their beliefs that knowledge was the key to salvation as too passive and not able to effect any change in one's life. Some modern scholars have suggested that Manichaean ways of thinking influenced the development of some of Augustine's ideas, such as the nature of good and evil, the idea of hell, the separation of groups into elect, hearers, and sinners, and the hostility to the flesh and sexual activity, and his dualistic theology.A. Adam, Das Fortwirken des Manichäismus bei Augustin. In: ZKG (69) 1958, S. 1–25.
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In conclusion, he urged upon his hearers the necessity for again taking hold of the project to revive the church and place it in the position which it ought to occupy in this city.” Forbush went on to say, “The church could be brought out of its troubles by giving, by faith, by prayer, by courage.”Chicago Tribune. October 15, 1877.
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The bishop David of 'Basra' (Prath d'Maishan), who flourished c.285, 'left his throne to go to India, where he converted a large crowd of hearers'.Chronicle of Seert (ed. Scher) i. 26 The bishop Yohannan of Maishan was one of several Persian bishops who opposed the claim to precedence put forward by the bishop Papa of Seleucia-Ctesiphon in 315.
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Thompson was born in 1733 at Newtownbutler in County Fermanagh, Ireland.The Methodist Archives Biographical Index William Thompson (1733-99) University of Manchester Library He entered the Wesleyan itinerancy in 1757. During his early ministry he endured persecution including imprisonment and the impressment of several of his hearers into the Royal Navy. They were subsequently released through the intervention of the Lady Huntingdon.
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Goforth held a series of special meetings at Shenyang (Mukden), with some initial opposition from church leaders, there. After Goforth's address the first morning an elder stood up before all the people and confessed to having embezzled church funds. The effect on the hearers was “instantaneous". One person gave a “piercing cry" then many, now in tears, began spontaneous prayer and confession.
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Verses 23-29 constitute a parable or mashal drawn from the "wisdom of the countryman".Jerusalem Bible (1966), sub- heading to Isaiah 28:23-29 He first of all claims the attention of his audience as a teacher of wisdom, next shares his illustration from the approach of the farmer, then "leaves his hearers to interpret and apply the parable themselves".
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Bodhisattvas on the seventh level develop the ability to contemplate signlessness uninterruptedly and enter into advanced meditative absorptions for extended periods of time, thus passing beyond both the mundane and supramundane paths of śrāvakas and Pratyekabuddhas (Hearers and solitary realizers). For this reason, this level is called the "Gone Afar."This explanation is given by Wonch'uk (vol. thi [119], p.
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His hearers, so as to ensure themselves standing room, would arrive beforehand, many coming from far-distant villages. The sermons often lasted three or four hours. He was invited to Ferrara in 1424, where he preached against the excess of luxury and immodest apparel. In Bologna, he spoke out against gambling, much to the dissatisfaction of the card manufacturers and sellers.
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The transmissions were so rapid that it made the messages unintelligible to a listener. It was a "meaningless, musical hum or buzz which puzzled all hearers" and sounded like a "titanic bumblebee." Apgar transcribed the previous night's recording each morning by playing the wax cylinder on a phonograph at a much slower speed. He would then telephone the Secret Service to file a report about the transmissions.
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Minor T. Weisiger, Donald R. Traser, E. Randolph Trice and Margaret T. Peters, Not Hearers Only (Richmond, 1986), pp. 34–35 After the war, and the evacuation fire which destroyed much of Richmond and the livelihoods of many Richmonders, she grew keenly aware of the problems of members of her father's parish, St. James Church, many of whom could not afford medical or hospital care.
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Some hearers "cried out aloud hysterically, some were thrown into strong convulsions, and some fell into a kind of trance". However, Berridge "never encouraged these demonstrations, and certainly did not regard them as a necessary mark of conversion."John Charles Ryle, “John Berridge and His Ministry.” The Christian Leaders of the Last Century: Or, England a Hundred Years Ago (T. Nelson and Sons, 1869), 228-229.
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Nonconformist's Memorial, ed. Samuel Palmer, iii. 380–1 On 30 September 1687 he was induced to accept the pastorate of an independent meeting-house in Bury Street, St. Mary Axe, over which he presided for fourteen years. Chauncy, although a learned man, was not a popular preacher, and being somewhat bigoted, he so tormented his hearers with incessant declamations on church government ‘that they left him’.
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The opening of a rival meeting-house in Southwood Lane (1778) had drawn away many of his hearers. Towers left Highgate to become forenoon preacher at Newington Green Unitarian Church in 1778, as coadjutor to Richard Price. On 19 November 1779 he received the diploma of LLD from the University of Edinburgh. From 1790 to 1799 he was a trustee of Daniel Williams's foundations.
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Following the Crusade, Tom Allan resigned as Organiser for Tell Scotland and in September 1955 became minister of the city-centre of Glasgow at St George's-Tron Church. Allan continued the pattern of ministry he had followed at North Kelvinside. Preaching the message was paramount and that gathered many hearers by its quality and power. Saturday night Evangelistic Rallies were organised and attracted large attendances.
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Fields by the Pentland Hills William Bell was a field preacher and 17th century minister. He was apprehended at Pentland while in the discharge of his duty, 4 September 1676. A number of the hearers were also apprehended. While they were carried up the West Bow at Edinburgh, along with Robert Dick, an unsuccessful attempt was made at a rescue, and all were imprisoned.
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2 (= Haines 2.35); Birley, Marcus Aurelius, pp. 127–28. Marcus had displayed rhetorical skill in his speech to the senate after an earthquake at Cyzicus. It had conveyed the drama of the disaster, and the senate had been awed: 'Not more suddenly or violently was the city stirred by the earthquake than the minds of your hearers by your speech'. Fronto was hugely pleased.
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Aristotle introduces these three genres by saying that "[t]he kinds of rhetoric are three in number, corresponding to the three kinds of hearers". ;Chapter Four: Aristotle discusses the types of political topics of deliberative rhetoric. The five most common are finance, war and peace, national defense, imports and exports, and the framing of laws. ;Chapter Five: Aristotle discusses the different ethical topics of deliberative rhetoric.
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The fig tree was a common symbol for Israel, and may also have that meaning here, or the tree in the parable may refer to the religious leadership. In either case, the parable reflects Jesus offering his hearers one last chance for repentance. "These three years" logically refers to the period of Jesus' ministry. The parable has been connected to the miracle of cursing the fig tree.
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This series echoed many of the teachings of the 1988 update, although it introduced a "universal mind" of which its hearers could partake. Over the course of the group's existence, several hundred people joined and left. In the early 1990s, their membership dwindled, numbering as few as 26; these defections gave Applewhite a sense of urgency. In May 1993, the group took the name "Total Overcomers Anonymous".
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On 10 June 1645 the House of Commons voted him £100 as one of the ministers in the army. His preaching was popular, even with hearers not of his own views. Among the presbyterians of the city and district he was a recognised leader. On 29 December 1657 he wrote to Secretary John Thurloe, urging the suppression of preachers who advocated the observance of Christmas Day.
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His fine appearance, his flexible and sympathetic voice, his manifest. sincerity, the perfect lucidity and artistic symmetry of his address, and the brilliance with which he illustrated his points would have attracted hearers even had he had little to say. But he had much to say. He was not, indeed, a scientific theologian; but his insight into the principles of the spiritual life was unrivalled.
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It can be said then, that mutual knowledge, co-text, genre, speakers, hearers create a neurolinguistic composition of context. Traditionally, in sociolinguistics, social contexts were defined in terms of objective social variables, such as those of class, gender, age or race. More recently, social contexts tend to be defined in terms of the social identity being construed and displayed in text and talk by language users. Influenced by space.
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His ideas "fell like a thunderbolt on some of his hearers," reported the editor of the Virginia Law Journal, who concluded, "I doubt they will recover their serenity in a year." The merger of law and equity in Virginia was accomplished, only partially, more than 100 years after his death.Bryson, W. Hamilton, "The Merger of Common-Law and Equity Pleading in Virginia". University of Richmond Law Review, Vol.
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The sermon was described as having "...no coherence in his discourse." During the sermon, Hinde repeatedly stated, "My bowels, my bowels!" Methodist circuit rider on horseback According to a 19th-century account, > As a preacher, he was rather eccentric. He was not very fluent and gifted as > a speaker, but had the power of engaging the attention of his hearers, and > was very successful and useful in a revival of religion.
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Base space, also known as reality space, presents the interlocutors' shared knowledge of the real world. Space builders are elements within a sentence that establish spaces distinct from, yet related to the base space constructed. Space builders can be expressions like prepositional phrases, adverbs, connectives, and subject-verb combinations that are followed by an embedded sentence. They require hearers to establish scenarios beyond the present point of time.
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After a detailed analysis of several paradigmatic examples drawn from ancient Greek texts, D Walton and others formulated the following eleven properties as the defining characteristics of plausible reasoning. #Plausible reasoning proceeds from premises that are more plausible to a conclusion that was less plausible before the plausible argument. #Something is found plausible when hearers have examples in their own minds. #Plausible reasoning is based on common knowledge.
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His biographer, Laurie Fitzhardinge, said these speeches were "electrifying" and that Hughes "swept his hearers off their feet". According to two contemporary writers, Hughes' speeches "have in particular evoked intense approbation, and have been followed by such a quickening power of the national spirit as perhaps no other orator since Chatham ever aroused".Thomas Farrow and William Walter Crotch, The Coming Trade War (London: Chapman and Hall, 1916), p. 3.
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In December 1870, Cutler spoke several times in Lincoln, Nebraska while on her way to California. "Her womanliness and logic won and convinced her hearers",Stanton, History of Woman Suffrage, Volume III, p. 675. but didn't result in the formation of a local woman suffrage organization until Susan B. Anthony came through later that winter.Women on the Rails: Nebraska Suffragists and the Railroad. Extract from History of Woman Suffrage, Vol. 3.
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An instance of Meir's humility and love of peace is related in the Midrash. Among his hearers was a woman who never missed a lecture of his. Once, the discourse being more prolonged than usual, the woman returned home late in the evening. This infuriated her husband, who turned her out-of-doors and swore that he would not take her in until she had spat in Meir's face.
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He was sent to the best schools within reach, and under one Jones of Maesnoni he is supposed to have learned Latin, Greek, and Hebrew. As a boy he often preached without hearers. His parents were members, and his father a deacon, of the independent church at Pencader. At the age of fourteen he was taken to hear Jones of Llangan, one of the great Methodist preachers of the day.
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The first independent place of worship in Coggeshall was a converted barn on East Street, put to use in 1672. In 1710 a permanent chapel was built on Stoneham Street for "Protestant Dissenters from the Church of England, commonly called Independents". By 1716 there were 700 hearers including some of the wealthiest and most influential people from the local area. In 1834 the chapel was enlarged and again in 1865.
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One of the ministers quickly mounted the rostrum and urged the people to keep quiet. He repeated the word "quiet" several times, and motioned to his hearers to be seated. The excited congregation mistook the word "quiet" for a second alarm of fire and again rushed for the door. Men and women crawled over benches and fought their way into the aisles, and those who had fallen were trampled upon.
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Agreeing with Priestley that the promulgation of a Rational Christianity was the best way of reconverting unbelievers, Russell financed several editions of Priestley's Appeal.Joseph Priestley, An appeal to the serious and candid professors of Christianity ... by a lover of the gospel, Birmingham, 1782 When this prompted a vitriolic response from the Anglicans,Anonymous, Martin Luther to Socinus, or A serious and affectionate address to the hearers and admirers of Doctor Priestley, by lovers of the truth as it is in Jesus, Birmingham, 21 April 1783 Russell encouraged Priestley to write the anonymous Melanchton to Martin Luther.Joseph Priestley, Melanchton to Martin Luther; or a serious, affectionate reply and address, to those who under the title of Lovers of the Truth, as it is in Jesus, have addressed the hearers and admirers of Doctor Priestley, Birmingham, 5 May 1783. For years, Russell had voiced his anger at the way Dissenting clergy were treated by Anglican ministers.
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12 On February 21, same venue: "... she seems to be absolutely happy when giving out the charming melody; she enjoys it and has the gift of conveying her enjoyment to her hearers".The Times, Saturday, Feb 21, 1920; pg. 12 1923: Queen's Hall, Dvorak v concerto: "Miss Menges fully realized the warmth and passion of the Czech and the power of the fiddle to convey it"The Times, Monday, Sep 24, 1923; pg.
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Rather than making conscious evaluations in novel or unexpected situations, the person would hallucinate a voice or "god" giving admonitory advice or commands and obey without question: One would not be at all conscious of one's own thought processes per se. Jaynes's hypothesis is offered as a possible explanation of "command hallucinations" that often direct the behavior of those afflicted by first rank symptoms of schizophrenia, as well as other voice hearers.
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Babylonian Talmud, Horayot 13b-14a Meir infused new life into the development of the Halakhah. He introduced the rule of testing the validity of a halakhah on rational grounds. The dialectical power displayed by him in halakhic discussion was so great that most of his hearers followed him with difficulty. "He was able to give 150 reasons to prove a thing legally clean, and as many more reasons to prove it unclean".
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From this point on, bodhisattvas move quickly toward awakening. Before this stage, progress was comparatively slow, like that of a boat being towed through a harbour. On the eighth through tenth bhumi, however, bodhisattvas make huge strides toward buddhahood, like a ship that reaches the ocean and unfurls its sails. On the ninth level, they fully understand the three vehicles - hearers, solitary realizers, and bodhisattvas - and perfect the ability to teach the doctrine.
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Another possibility is that the phrase could refer to the pouch of a kangaroo, meaning the court is in someone's pocket. Etymologist Philologos argues that the term arose "because a place named Kangaroo sounded comical to its hearers, just as place names like Kalamazoo and Booger Hole and Okefenokee Swamp strike us as comical." The phrase is popular in the U.K., U.S., Australia and New Zealand and is still in common use.
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St. James's Episcopal Church is the third oldest Episcopal congregation in Richmond, Virginia. Only the older St. John's Episcopal Church on Church Hill also remains an active congregation. The parish takes as its motto, emblazoned above the altar: "Be ye doers of the Word and not hearers only," ascribed to early Christian bishop James the Just, James 1:22. However, its seal includes three scallop shells, traditional symbols of the pilgrim St. James the Greater.
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God's gracious provision for his creatures is seen in the giving of the seasons, of seedtime and harvest. It is of this providential common grace that Jesus reminds his hearers when he said God "makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matt. 5:45). We also see evidence of God’s common grace in the establishment of various structures within human society.
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Somerville's further statement that the 'dispersion of his flock' was due to Williams's 'immorality' becoming 'notorious' seems a groundless slander. No hint of it is conveyed in the satiric lampoon Orpheus, Priest of Nature 1781, which affirms, on the contrary, that Williams's principles were too strict for his hearers. The appellation 'Priest of Nature' is said to have been first given him by Franklin; 'Orpheus' ascribes it to 'a Socratic woollen-draper of Covent Garden'.
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Western Morning News 22 March 1906 When the identity became known, allusions to Coles varied according to the acquaintance of the reader/hearers. We might have "Bert Coles (Jan Stewer)", or "Jan Stewer (Bert Coles--or A. J. Coles)", or "Mr. A. J. Coles, widely known as Jan Stewer." He does not seem to have dressed up as Jan Stewer after the concert in 1902—before 1920—even when telling Jan Stewer stories.
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Rav, Judah's student, ascribes this apology for King David to Judah's desire to justify his ancestor.Shabbat 56a A sentence praising King Hezekiah and an extenuating opinion of King AhazLeviticus Rabbah 36 have also been handed down in Judah's name. Characteristic of Judah's appreciation of aggadah is his interpretation of the word "vayagged" (Exodus 19:9) to the effect that the words of Moses attracted the hearts of his hearers, like the aggadah does.
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The first performance in London, on 23 February 1928, conducted by Václav Talich, was met with a noisy audience; the composer's daughter Imogen described the performance as disastrous.Holst, p. 72 The audience applauded loudly, but according to the anonymous reviewer in The Times, it was from respect for the composer rather than from "that spontaneity which shows that a piece of music has come home to the hearers"."Royal Philharmonic Society", The Times, 24 February 1928, p.
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Anodyne Records was founded in 1997 in Kansas City by John Hulston, beginning with the live Making Love EP by Kansas City rock band Shiner.Hebert, Steve. "36 Hours in Kansas City, Mo.", The New York Times (May 12, 2010): "owned by John Hulston, who also runs Anodyne Records, which counts the Meat Puppets, the BellRays and Architects among its better-known acts." Over the years, there were albums from Onward Crispin Glover, Dirtnap, Overstep, The Hearers, and Open Hand.
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City mayor and the Chapter formed by two council men assisted by the constable and the chief of police governed the city. For better administering these domains in April 1550 the Audience of Santafé de Bogotá was organized, for hearers to act. From that time the city became the capital and the home of New Kingdom of Granada government. Fourteen years later, in 1564, the Spanish Crown designated the first Royal Audience Chairman; Andrés Díaz Venero de Leyva.
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Intonation patterns (and informal perceptions of 'stress') in Mpumalanga Swazi are often considered discordant to the Swazi ear. This South African variety of Swazi is considered to exhibit influence from other South African languages spoken close to Swazi. A feature of the standard prestige variety of Swazi (spoken in the north and centre of Eswatini) is the royal style of slow, heavily stressed enunciation, which is anecdotally claimed to have a 'mellifluous' feel to its hearers.
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The tradition of writing Amali refers to a particular style in Islamic cultures such as disciplines like jurisprudence, tradition and literature. In other words, this concept designated on writing and arrangement of Hadith by hearers. This custom has three parts:one part is one who hear the hadith or traditions and dictate them as Mostamli. The second part is one who speaks and explains the tradition as Momli and third part is the action of dictation as Imla.
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Learning coping strategies was something people valued about groups and one of the common topics was to explore and experiment with different coping strategies. After attending groups, self-esteem increased. User empowerment also increased. Feeling more empowered is one of the aims of groups particularly valued by voice hearers and may be associated, not only with the voices themselves, but also with other aspects of recovery and getting better. People’s relationships with the voices were mostly improved.
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Richard Whately commented that this parable "is one which our Lord may be said to have put before his hearers twice; once in words, once in action."Richard Whately, Lectures on Some of the Scripture Parables, John W. Parker and Son, 1859, p. 153. Although the parable is found only in Luke's gospel, critics consider that there is no strong argument against its authenticity, for example a majority of the members of the Jesus Seminar voted it authentic.
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He also taught classes in belles letters, logic, and ethics and served as 11th president of the College of William and Mary. In 1830, Empie received an honorary doctorate from the University of North Carolina. During his decade in Williamsburg, enrollment increased,Minor T. Weisiger, Donald R. Traser, E. Randolph Trice, Margaret T. Peters, Not Hearers Only: A history of St. James's Episcopal Church, Richmond, Virginia 1835-1985 (Richmond, 1986) p. 13 and William Barton Rogers became his protégé.
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It is not certain that any of the extant works give exactly what Geiler said. It is evident from them that the Strasbourg preacher was widely read, not only in theology, but also in the secular literature of the day. This is shown by the sermons having Sebastian Brant's Ship of Fools, which appeared in 1494, for their theme; these sermons attained the greatest popularity. Geiler displayed also facility in using public events to attract and hold the attention of his hearers.
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Into modern times the Gospel of Peter had been known only from early quotations, especially from a reference by EusebiusEusebius, Eccl. Hist. vi. 12 (full quote at earlychristianwritings.com) to a letter publicly circulated by Serapion in 190–203, who had found upon examining it that "most of it belonged to the right teaching of the Saviour," but that some parts might encourage its hearers to fall into the Docetist heresy. Serapion's rebuttal of the Gospel of Peter is otherwise lost.
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This reductive procedure redirects awareness to hearing alone.Kane, B. (2007), L’Objet Sonore Maintenant: Pierre Schaeffer, sound objects and the phenomenological reduction, Organised Sound 12(1): 15-24, Cambridge University Press. Schaeffer remarked that: Often surprised, often uncertain, we discover that much of what we thought we were hearing, was in reality only seen, and explained, by the context (Schaeffer 1966: 93). Schaeffer derived the word acousmatique from akousmatikoi (hearers), a term used in the time of Pythagoras to refer to his uninitiated students.
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"Frank J. Hayes, International Vice President of the Union, the man who had charge of the Colorado situation, and colleague of Lawson, was then introduced. Mr. Hayes spoke in clear, ringing voice. His splendid diction and his magnetic personality at once won his hearers, and he held their closest attention. First paying tribute to Lawson as a splendid man, he declared that he came here as the representative of 500,000 organized coal miners to discuss the so-called "Lawson case.
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On the expulsion of Anianus from the see of Antioch, George was mainly responsible for the election of Meletius, believing him to hold the same opinions as himself. He was speedily undeceived, for on his first entry into Antioch Meletius startled his hearers by an unequivocal declaration of the Nicene Creed. Indignant at being thus entrapped, George and his fellows lost no time in securing the deposition and expulsion of a bishop of such uncompromising orthodoxy.Theod. H. E. ii. 31.Philost.
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The next 20 years of his life were spent in Shropshire, where he held in succession the livings of High Ercall, Roddington and Kenley. In 1800 he moved back to Edinburgh, having been appointed senior incumbent of St Paul's Chapel in the Cowgate. For 34 years he filled this position with much ability; his sermons were characterised by quiet beauty of thought and grace of composition. His preaching attracted so many hearers that a new and larger church was built for him.
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The scene shows the moment immediately after Jesus' annunciation that one apostle would betray him. His hearers' reactions include touching their own chests, or muttering to each other. Detail. The table has no meals, but a single chalice in front of Jesus; some gilded or silvered kitchenware is shown in the foreground, an example of still life inspired by contemporary Flemish painting and widespread in Florentine art at the time. At the sides, are two couples of figures dressing rich garments.
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In the first class, Timothy lists Manichaeans, Tascodrugites, Ebionites, Valentinians, Basilideans, Montanists, Eunomians, Paulianists, Photinians, Marcellians, Sabellians, Simonians, Menandrians, Cerinthians, Saturninians, Carpocratians, Marcosians, Apelleasts, Theodotians, Elcesaites, Nepotians, Marcionites, Artotyrites, Saccophori, Apotactics, Encratites, Hydroparastatae, Nicolaitans, Melchisedechites, Pelagians and Caelestians. These are mostly early heresies, many of them Gnostic sects. They represent theoretical problems more than actual ones, since few of them would have been active in Timothy's time. For this reason, Timothy does not distinguish between "elect" and "hearers" among the Manichaeans.
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Those functions (his "doing") depended on his ontological relationship as Son of God (his "being"). Jesus invited his hearers to accept God as a loving, merciful Father. He worked towards mediating to them a new relationship with God, even to the point that they too could use "Abba" when addressing God in prayer. Yet, Jesus' consistent distinction between "my" Father and "your" Father showed that he was not inviting the disciples to share with him an identical relationship of sonship.
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There are both Greek and Latin versions of the fable. Babrius tells it unadorned and leaves hearers to draw their own conclusion, but Phaedrus gives the story a context. While people are rejoicing at the wedding of a thief, Aesop tells a story of frogs who lament at the marriage of the sun. This would mean the birth of a second sun and the frogs suffer already from the drying up of the ponds and marshes in which they live.
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Pepi Littmnn's voice is a rich, clear mezzo of operatic fullness and breadth and there are moments when it is quite thrilling. At others, again, it sounds almost harsh — this when she is engaged in repartee with her audience. She banters and expostulates with her hearers, always good humoredly and seems to take as much delight in her singing and in her patter as they do. She is the incarnation of the joyous spirit of the Jew, with moments of pathos and sentiment.
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Peleus consigns Achilles to Chiron's care, white-ground lekythos by the Edinburgh Painter, c. 500 BC, (National Archaeological Museum of Athens) In Greek mythology, Peleus (; Ancient Greek: Πηλεύς Pēleus, "muddy"Robert Graves. The Greek Myths (1960)) was a hero, king of Phthia, husband of Thetis and the father of their son Achilles. This myth was already known to the hearers of Homer in the late 8th century BC.Peleus is mentioned in Homer's Odyssey during the conversation between Odysseus and the dead Achilles.
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15,000 communications were received during the first few weeks of broadcasting. Within a few months, with the listening audience estimated at five million hearers, The Lutheran Hour was receiving more mail than such top secular shows as Amos ‘n’ Andy. The Lutheran Hour was featured in over eight-hundred newspapers nationwide and regularly selected by both the New York Herald Tribune and Post as a recommended program for Thursdays. The program ran for thirty-six weeks its first season, and received over 57,000 pieces of correspondence.
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He died on 31 December 1696, his funeral sermon being preached by Daniel Williams, while Daniel Defoe, a member of his congregation, wrote an elegy on his death: :The sacred bow he so divinely drew, :That every shot both hit and overthrew; :His native candour and familiar style, :Which do so often his hearers' hours beguile, :Charmed us with godliness, and while he spake, :We loved the doctrine for the speaker's sake. He was buried in St. Leonard's Churchyard, Shoreditch, in an unmarked plot.
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Pliny and Lucan wrote that druids did not meet in stone temples or other constructions, but in sacred groves of trees. In his Pharsalia Lucan described such a grove near Massilia in dramatic terms more designed to evoke horror among his Roman hearers than meant as proper natural history: > no bird nested in the nemeton, nor did any animal lurk nearby; the leaves > constantly shivered though no breeze stirred. Altars stood in its midst, and > the images of the gods. Every tree was stained with sacrificial blood.
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Mackay strongly emphasized sensitivity to and experience of the reality of God in Christ and authentic conscious experience of life in Christian community. Frequently asked to preach, his sermons called for response on the part of his hearers. Mackay wrote devotional literature in English and Spanish. He believed in a personal and incarnational approach to foreign missions by which the missionary would become a member of the community and earn the right to be heard through particular service that met specific needs within the receiving culture.
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In 1700 a new meeting-house, since known as the Upper Chapel, was built for Jollie at Sheffield, the old building being converted into an almshouse and school. His hearers formed the largest nonconformist congregation in Yorkshire. His letter to Heywood in 1701 shows that he shared Heywood's alarm at the rise of ‘novellists’, or innovators upon the orthodoxy of Calvinism. Harmony prevailed among his own flock, but there was an angry division immediately after his death, the great majority abandoning independence, but retaining the meeting-house.
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He was born at Muret near Limoges. At the age of eighteen he attracted the notice of the elder Scaliger, and was invited to lecture in the archiepiscopal college at Auch. He afterwards taught Latin at Villeneuve, and then at the College of Guienne, Bordeaux, where his Latin tragedy Julius Caesar was presented. Some time before 1552 he delivered a course of lectures in the college of Cardinal Lemoine at Paris, which drew a large audience, King Henry II and his queen being among his hearers.
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At some of these recitals, the two- piano arrangements of Liszt's orchestral works were given. The two-piano version of Mazeppa was presented in October 1876, two months before the orchestral version was played at the Crystal Palace and four months before Bache presented it at his own orchestral concert. The Monthly Musical Record felt "There was ... good reason in introducing [it] as a duet, with a view to familiarizing hearers with it beforehand",Monthly Musical Record, 6 (December 1876): 194. Quoted in Allis (2006), 63–64.
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Theophrastus seems to have carried out still further the grammatical foundation of logic and rhetoric, since in his book on the elements of speech, he distinguished the main parts of speech from the subordinate parts, and also direct expressions (κυρία λέξις kuria lexis) from metaphorical expressions, and dealt with the emotions (πάθη pathe) of speech.Simplicius, in Categ. 8. He further distinguished a twofold reference of speech (σχίσις schisis) to things (πράγματα pragmata) and to the hearers, and referred poetry and rhetoric to the latter.Ammonius, de Interpr.
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The affair also damaged Wells's standing in the Fabians. On 18 October 1906, Beatrice Webb wrote in her diary: "In the Days of the Comet ends with a glowing anticipation of promiscuity in sexual relationships ... [but] Wells is, I believe, merely gambling with the idea of free love—throwing it out to see what sort of reception it gets—without responsibility for its effect on the character of the hearers. It is this recklessness that makes Sidney dislike him."Lynn Knight and Jeanne MacKenzie, eds.
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While Bowden was identified, in Walter Wilson's manuscript list of dissenting academies, with the Bowden who studied under Henry Grove at Taunton, this was later taken to be an error. Bowden was settled at Frome, Somerset, before 1700, as assistant to Humphrey Phillips, M.A. (silenced at Sherborne, Dorset, 1662, died 27 March 1707). He became sole minister on Phillips's death, and the meeting-house in Rook Lane was built for him in 1707. According to Dr. Evans's list he had a thousand hearers in 1717.
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Among his hearers at this period was Thomas Firmin, who took down his sermons in shorthand. The Gangraena (1646) of Thomas Edwards included Goodwin among the subjects of attack; in the second and third parts, published in the same year, Edwards was provoked into savage onslaughts by Goodwin's anonymous reply Cretensis. Goodwin is 'a monstrous sectary, a compound of Socinianism, Arminianism, antinomianism, independency, popery, yea and of scepticism.' He and several of his church 'go to bowls and other sports on days of public thanksgiving.
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Trueblood is a man of remarkable personality. His cuttings of the play were taken from the most dramatic parts, giving a wide range of understanding of all the characters. Not only were the different parts interpreted with extremely keen judgment of the most real kind, but the speaker introduced each division with a brief description and delineation of the men and women who appeared. Prof. Trueblood's manner of speaking and his diction are acquirements of a very high character and he held the interest of his hearers from beginning to end.
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Birth is usually interpreted as rebirth in one of the realms of existence, namely heaven, demi-god, human, animal, hungry ghost or hell realms (bhavacakra) of Buddhist cosmology. In Thai Buddhism, bhava is also interpreted as the habitual or emotional tendencies which leads to the arising of the sense of self, as a mental phenomenon. In the Jātakas, in which the Buddha didactically reminds various followers of experiences they shared with him in a past life, the hearers are said not to remember them due to bhava, i.e. to having been reborn.
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As a literary genre of high culture, romance or chivalric romance is a style of heroic prose and verse narrative that was popular in the aristocratic circles of High Medieval and Early Modern Europe. They were fantastic stories about marvel-filled adventures, often of a knight errant portrayed as having heroic qualities, who goes on a quest. Popular literature also drew on themes of romance, but with ironic, satiric or burlesque intent. Romances reworked legends, fairy tales, and history to suit the readers' and hearers' tastes, but by c.
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Aeschines asserts that there was no need to explicitly state the relationship as a romantic one, for such "is manifest to such of his hearers as are educated men." Later Greek writings such as Plato's Symposium, the relationship between Patroclus and Achilles is discussed as a model of romantic love. However, Xenophon, in his Symposium, had Socrates argue that it was inaccurate to label their relationship as romantic. Nevertheless, their relationship is said to have inspired Alexander the Great in his own close relationship with his life-long companion Hephaestion.
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Rook Lane Chapel was a place of worship, and is now an arts centre, in Frome, Somerset, England. Built in 1707 by James Pope the chapel was the place of worship for nonconformists. In 1717 there were a thousand ‘hearers’ in the congregation. In 1773, a split in the congregation of Rook Lane led to the establishment of another Congregational Church, Zion, in Whittox Lane. As other chapels opened, however, there was a gradual decline in attendees and in 1933 the pastor’s salary was reduced by £20 to £205 ().
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As soon as the Church received freedom under Constantine, preaching developed very much, at least in external form. Then for the first time, if, perhaps, we except St. Cyprian, the art of oratory was applied to preaching, especially by St. Gregory of Nazianzus, the most florid of Cappadocia's triumvirate of genius. He was already a trained orator, as were many of his hearers, and it is no wonder, as Otto Bardenhewer(Patrology, p. 290) expresses it, "he had to pay tribute to the taste of his own time which demanded a florid and grandiloquent style".
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In the spring of 1802 he journeyed to the Somogy district. The favorable impression which his sermons made upon his Jewish hearers there induced him to consider himself as the future rabbi of this district, and on the title page of a pamphlet he published he assumed this title. The rich and prominent Moses Lakenbacher, president of the congregation of Nagykanizsa, promised Chorin his influence with his brethren of the district; but when Lakenbacher became aware of the strong opposition of the conservative party against the reformer he soon turned against him.
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Pope Gregory XIII empowered him to officiate in adjoining dioceses, if no Catholic bishop were at hand, and supplied him generously with money. At Paris he took part in public disputations at the Sorbonne university, amazing his hearers by his mastery of patristic and controversial theology, as well as of Scotist philosophy. In autumn, 1579, he sailed from Brittany and arrived off the coast of Kerry after James Fitzmaurice had landed at Smerwick from Portugal with the remnant of Thomas Stukeley's expedition. All Munster was then in arms.
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With a rapier wit, Tooke excelled in situations where "a ready repartee, a shrewd cross-question, ridicule and banter, a caustic remark or an amusing anecdote, whatever set [himself] off to advantage, or gratifie[d] the curiosity or piqued the self-love of the hearers, [could] keep ... attention alive and secure[d] his triumph ...." As a "satirist" and "a sophist" he could provoke "admiration by expressing his contempt for each of his adversaries in turn, and by setting their opinion at defiance."Hazlitt 1930, vol. 11, p. 50.
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Cotton, and married her at Boston church 16 April 1628. After the birth of his first son he planned with other ministers to go to New England; but he made a journey into Lancashire to his wife's relations. He preached a sermon at Bolton, and one of the hearers made him promise to preach at Ringley chapel. In spite of his fainting in the pulpit on this occasion, the Ringley people were determined to have Angier as their pastor, and in September 1630 he accepted their call, and settled with them.
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Hamlet insists on performing the tragedy. Thus, the play within a play becomes a trap for Hamlet (rather than Claudius). ;Tableau III Rosencrantz tells the king and queen that Hamlet has chosen a tragedy but intends to play it for laughs. Before the play begins, Hamlet instructs his players on his (and W. S. Gilbert's) theory of comic acting: > "I hold that there is no such antick fellow as your bombastical hero who > doth so earnestly spout forth his folly as to make his hearers believe that > he is unconscious of all incongruity".
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This roused the ire of their pro-slavery hearers to such an extent that they would demonstrate their disapproval by yells and hisses and sometimes with threats of personal injury to the singers, but the presence of Abby held the riotous spirit in check. With her sweet voice and charming manners she would go forward and sing "The Slave's Appeal" with such effect that the mob would become peaceful. Those singers were all gifted as songwriters and music-composers. In August 1845, Abby went with her brothers, Jesse, Judson, John and Asa, to England.
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The play opens with a Prologue (by a figure otherwise unidentified), who stresses that the audience will see a serious play, and appeals to the audience members: "The first and happiest hearers of the town," to "Be sad, as we would make ye." Act I opens with a conversation between the Dukes of Norfolk and Buckingham and Lord Abergavenny. Their speeches express their mutual resentment over the ruthless power and overweening pride of Cardinal Wolsey. Wolsey passes over the stage with his attendants, and expresses his own hostility toward Buckingham.
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Several theologians, including Robert W. Funk, Amos Wilder, Dan O. Via, and John Dominic Crossan, have made contributions in the area of rhetorical and literary critical approaches to biblical studies. Their various contributions to the field include the idea that form and content cannot be separated; what the text does is as important as what it says. They argue that texts don't just have a past, they have a present and a future through their readers and hearers. Walter Brueggmann argues that in preaching, we construct an alternate world.
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29, 36, 43. As noted by Paul Williams, earlier Mahāyāna sutras like the Ugraparipṛcchā Sūtra and the Ajitasena sutra do not present any antagonism towards the hearers or the ideal of arhatship like later sutras do. Regarding the bodhisattva path, some Mahāyāna sutras promote it as a universal path for everyone, while others like the Ugraparipṛcchā see it as something for a small elite of hardcore ascetics. In the 4th century Mahāyāna abhidharma work Abhidharmasamuccaya, Asaṅga refers to the collection which contains the āgamas as the Śrāvakapiṭaka and associates it with the śrāvakas and pratyekabuddhas.
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William Farel, a Protestant preacher, called Viret to the ministry at his return to Orbe. On 6 May 1531 Viret preached his first sermon, being only twenty years old at the time. His preaching was received with astonishment and acclamation by his hearers, and many were soon converted to the Reformed Faith, among them both Viret's parents.D'Aubigne, History of the Reformation in Europe, pages 223-224 Subsequently, he preached in Lausanne and Geneva, before undertaking missionary tours in France, preaching to crowds of thousands in Paris, Orléans, Avignon, Montauban, and Montpellier.
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Robinson's friends and occasional hearers at Cambridge included the Professor of Music, Dr John Randall (1715–99); Thomas Fyshe Palmer (1747–1802); John Hammond; Robert Tyrwhitt; and William Frend (1757–1841).Joshua Toulmin; op. cit. Robinson was anxious to meet Joseph Priestley in Birmingham, and travelled there at the beginning of June 1790. On Sunday 6 June, he preached two Charity Sermons, in the morning at Priestley's New Meeting Chapel, and in the afternoon at the Old Meeting Birmingham, both in aid of the Sunday Schools of the Old and New Meetings.
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Almost from the beginning, their meetings were open to men. Although defenders later claimed that the sisters addressed mixed audiences only because men insisted on coming, primary evidence indicates that their meetings were open to men by deliberate design, not only to carry their message to male as well as female hearers, but as a means of breaking women's fetters and establish "a new order of things."Million, Joelle, Woman's Voice, Woman's Place: Lucy Stone and the Birth of the Women's Rights Movement, Praeger, 2003. , pp. 29–30.
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This was one of the first attempts to collect and print Breton traditional music, except hymns. Until this publication the so-called Matter of Britain was known only from references to some legends in French language Romances of the 12th to 14th centuries, in which much of the culture was also transformed to suit Gallic hearers. The book is divided into two parts. The first part collects ballads about historical legends and heroic deeds of Breton leaders, including Nominoe, Erispoe and the warriors of the Combat of the Thirty.
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The development of peer support groups for voice- hearers, known as “hearing voices groups” (HVGs), are an essential part of the work of Hearing Voices Networks throughout the world. For instance there are over 180 groups in England, 60 in Australia and growing numbers of groups in the USA. World Map of Hearing Voices Groups The groups are based in a range of settings including community centres, libraries, pubs, churches, child and adolescent mental health services, prisons and inpatient units. Hearing Voices Groups are based on an ethos of self-help, mutual respect and empathy.
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This suggests an imminent end but he is unspecific about times and seasons, and encourages his hearers to expect a delay. The form of the end will be a battle between Jesus and the man of lawlessness whose conclusion is the triumph of Christ. Before his conversion he believed God's messiah would put an end to the old age of evil, and initiate a new age of righteousness; after his conversion he believed this would happen in stages that had begun with the resurrection of Jesus, but the old age would continue until Jesus returns.
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There, upon seats constructed with loose stones, assembled, every Sunday, six or eight thousand persons, eager to hear the inspired words of their pastor. In summer they transferred their meetings to an old quarry, named Lecque, surrounded on all sides by immense rocks, and to be reached only by two narrow paths. The burning beams of the sun were excluded from it, and the faithful found themselves sheltered from heat and rain. It was in this sombre cavern that, for more than twenty years, Rabaut's voice resounded, preserving faith and hope in his hearers' hearts.
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The power of emotions to influence judgment, including political attitudes, has been recognized since classical antiquity. Aristotle, in his treatise Rhetoric, described emotional arousal as critical to persuasion, "The orator persuades by means of his hearers, when they are roused to emotion by his speech; for the judgments we deliver are not the same when we are influenced by joy or sorrow, love or hate."Aristotle, Rhetorica I, II.5."The Influence of Emotions on Beliefs", Nico Frijda, Antony Manstead and Sasha Bem in Emotions and Beliefs, Cambridge University Press, 2000, p.1.
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He stated in 1927 that he was old-fashioned "because I am a thoroughly healthy individual. Much modern music is unnatural and discordant because composers and audiences have jaded nerves which need stirring up. I want my hearers to leave my concerts with the feeling that I have furnished them with esthetic [sic] delight and instilled harmony and beauty into their souls". In 1920, Joachim was ordered under arrest by the German Minister of Defense Gustav Noske after he got into a fight with some French military officers.
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His strength lay in his power of adapting himself to audiences of every kind. His influence was reportedly due as much to his character and his manners as to the force of his reasoning. Voltaire said that his sermons surpassed those of Jacques-Bénigne Bossuet (whose retirement in 1669, however, practically coincided with Bourdaloue's early pulpit utterances), and it is said that their simplicity and coherence as well as the direct appeal that they made to hearers of all classes gave them a superiority over the more profound sermons of Bossuet. Many of them have been adopted as textbooks in schools.
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In the last years, she has used classical TV formats to research Germany's most recent history ("Die Klau Mich Show", Documenta13, 2012), frequented Finnegans Wake reading groups ("The Joycean Society", film, 53', 2013), created meeting points for voice hearers ("The Hearing Voices Café", since 2014) and researched the crossover between performance and psychoanalysis ("The Sinthome Score", 2013, and "Segunda Vez", 2017). She represented Spain at the 54th Venice Biennale in 2011, and presented her work in the next Biennale 2013 in the collateral events, and in the international exhibition of the Biennale 2015, curated by Okwui Ewenzor.
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24 wherein Jesus prayed regarding his disciples: "That they may all be one, as you, Father, are in me, and I in you, that they may be in us," adding "that they may be one even as we are one". They argue that the same Greek word (hen) for "one" throughout John 17 indicates that Jesus did not expect for his followers to literally become a single Being, or "one in substance", with each other, or with God, and therefore that Jesus also did not expect his hearers to think that he and God the Father were one entity either.
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"Fairy Tale" and explicitly moral tales, including beast fables. In less technical contexts, the term is also used to describe something blessed with unusual happiness, as in "fairy tale ending" (a happy ending)Merriam-Webster definition of "fairy tale" or "fairy tale romance" (though not all fairy tales end happily). Colloquially, a "fairy tale" or "fairy story" can also mean any far-fetched story or tall tale. In cultures where demons and witches are perceived as real, fairy tales may merge into legends, where the narrative is perceived both by teller and hearers as being grounded in historical truth.
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Legends are perceived as real; fairy tales may merge into legends, where the narrative is perceived both by teller and hearers as being grounded in historical truth. However, unlike legends and epics, fairy tales usually do not contain more than superficial references to religion and to actual places, people, and events; they take place "once upon a time" rather than in actual times.Orenstein, p. 9. Fairy tales occur both in oral and in literary form; the name "fairy tale" ("conte de fées" in French) was first ascribed to them by Madame d'Aulnoy in the late 17th century.
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Gerald Humel's song cycle Circe (1998) grew out of his work on his 1993 ballet with Thomas Höft. The latter subsequently wrote seven poems in German featuring Circe's role as seductress in a new light: here it is to freedom and enlightenment that she tempts her hearers. Another cycle of Seven Songs for High Voice and Piano (2008) by the American composer Martin Hennessey includes the poem "Circe's Power" from Louise Glück's Meadowlands (1997). There have also been treatments of Circe in popular music, in particular the relation of the Odysseus episode in Friedrich Holländer's song of 1958.
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The 16th-century Spanish theologian Martin de Azpilcueta (often called "Navarrus" because he was born in the Kingdom of Navarre) wrote at length about the doctrine of mentalis restrictio or mental reservation. Navarrus held that mental reservation involved truths "expressed partly in speech and partly in the mind," relying upon the idea that God hears what is in one's mind while human beings hear only what one speaks. Therefore, the Christian's moral duty was to tell the truth to God. Reserving some of that truth from the ears of human hearers was moral if it served a greater good.
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In about 1796 he became acquainted with the celebrated evangelical, Charles Simeon of Cambridge, in whose company he toured Scotland, distributing tracts and trying to awaken others to an interest in religious subjects. In May 1797 he preached his first sermon, at Gilmerton near Edinburgh, with encouraging success. In the same year he established a non-sectarian organization for tract distribution and lay preaching called the Society for the Propagation of the Gospel at Home. During the next few years he made repeated missionary journeys, preaching wherever he could obtain hearers, and generally in the open air.
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Jesus' disciples return to meet him at the well, and the woman returns to town, tells people that Jesus knew all about her, and wonders if he is the Messiah. The people decide to go and see for themselves. The disciples meanwhile try to give Jesus some food but he refuses, saying that his food "... is to do the will of HIM who sent me and to finish his work". Jesus comments on two sayings which would have been well-known to his hearers: "There are still four months and then comes the harvest" () and "One sows and another reaps" ().
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A 19th-century history of the church, then referred to as Welford Independent Church, states that a dissenting congregation first met at Welford in 1674, on the premises of Mr Edmund Miles, its first minister being Rev John Shuttleworth (1632-1688). In 1698, Rev John Norris was called to be minister at Welford and two years later a meeting house capable of seating 500 hearers was opened. By 1743, when Mr King became pastor, it was reported that the congregation included people drawn from Welford and thirteen neighbouring villages. In 1793 this was replaced by the present church, which occupies a different site.
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Clynes, M., Sentics: The Touch of Emotions, 250 pp, Doubleday/Anchor, New York, 1977.Clynes, M., Generalised emotion, its production, and sentic cycle therapy, in Emotions and Psychopathology, M.Clynes and J. Panksepp, eds., pp. 107–170, Plenum Press, New York, 1988. these time forms (“sentic forms”), as embodied in the central nervous system, are primary to the varied modes in which they find expression, such as sound, touch, and gesture. Clynes was able to prove this by systematically deriving sounds from subjects’ expressions of emotions through touch, and then playing those sounds to hearers culturally remote from the original subjects.
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Expository preaching is a term and technique that refers to the proclamation the content of the Bible as it appears in the text, as opposed to an emphasis on application to the hearers. There are a number of other techniques for preaching, some of which are covered in this article including textual, topical, topical-expository, and lectionary. According to the proponents of expository preaching the weaknesses of the other forms generally center around their inability to strictly expose the original meaning of the text. There is of course overlap between all types as they share one text.
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Rader (right) as a member of the Multnomah Athletic Club football team in 1907. Daniel Paul Rader (August 24, 1879 – July 19, 1938) was an influential evangelist in the Chicago area during the early 20th century and was America's first nationwide radio preacher. He was senior pastor of the renowned Moody Church from 1915 to 1921 and was also the second president of the Christian and Missionary Alliance. In 1925, Rader, who had been holding revival camp meetings in Tower Lakes, IL, bought 367 acres there, with plans for summer cottages, a radio station and a tabernacle that could accommodate 5000 hearers.
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He preached a sermon at the Lincoln assizes, which, at the request of his hearers, was published at Cambridge in 1678. It is a curious instance of the style of the time, being elaborately learned and crammed with quotations in Latin and Greek, and even Hebrew. Its political views may be estimated by its assertion that 'monarchy is the best safeguard to mankind, both against the great furious bulls of tyrannical popery, and the lesser giddy cattle of schismatical presbytery.' This sermon probably procured him the degree of Doctor of Divinity (DD) per literas regias in 1669.
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He considered himself to be "grounded in the principles of Bach" and aimed "to awaken, maintain and heighten feelings of devotion in the hearts of his hearers by means of music". His teaching and composition fulfilled this aim by a restriction to simple forms which were best suited to liturgical use. He wrote some large-scale organ works such as double chorale variations based on Bach's examples, though he was influenced by the contemporary galant style, with a strong emphasis on melody. His piano sonatas of 1789 have features in common with the Viennese classical school.
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His powers of singing seem to have been limited and by the time of his Handel roles his voice was declining but he is reputed to have been a fine actor. Charles Burney noted that "his voice was feeble, and his execution moderate", but Cibber praises his acting enthusiastically: "his hearers bore with the absurdity of his singing the part of Turnus in Camilla, all in Italian, while every other character was sung and recited in English". Urbani was the first castrato to sing regularly in London,George J. Buelow, Hans Joachim Marx. 1983. New Mattheson Studies.
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The Hearing Voices Movement disavows the medical model of disability and disapproves of the practises of mental health services through much of the Western World, such as treatment solely with medication. For example, some service users have reported negative experiences of mental health services because they are discouraged from talking about their voices as these are seen solely as symptoms of psychiatric illness.Heard but not seen (1990). Romme, M.A.J. & Escher, A.D.M.A.C. Open Mind No 49, 16-18'You don't talk about the voices': voice hearers and community mental health nurses talk about responding to voice hearing experiences.
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INTERVOICE was formed in 1997, at a meeting of voice hearers, family members and mental health workers was held in Maastricht, Netherlands to consider how to organise internationally further research and work about the subject of voice hearing. The meeting decided to create a formal organizational structure to provide administrative and coordinating support to the wide variety of initiatives in the different involved countries. The organisation is structured as a network and was incorporated in 2007 as a non-profit company and charity under UK law. It operates under the name of International Hearing Voices Projects Ltd.
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Yeki Bud Yeki Nabud (), is a celebrated collection of short stories written in 1921 by Mohammad Ali Jamalzadeh. Its publication made Jamalzadeh a major figure in the Persian literature. The literal translation of the phrase Yeki Bud Yeki Nabud (Once Upon a Time) is One Was There And One Was Not There, or There Was One And There Wasn't One, alluding to an indefinite time and place. Opening a story by Yeki Bud Yeki Nabud prepares the hearers (especially those of very young age) or readers that what they are about to hear or read is not necessarily true.
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When Adkins 'first appeared in the pulpit at St. Mary's, Oxford, being but young and looking younger than he was, from the smallness of his stature, the hearers despised him, expecting nothing worth hearing from "such a boy," as they called him. But his discourse soon turned their contempt into admiration.. Cromwell appointed him one of his chaplains. But, like Richard Baxter, he found the place unsuitable 'by reason of the insolency of the sectaries.' He resettled at Theydon as the successor of John Feriby and the predecessor of Francis Chandler and his ministry here extended from 1652–3 to 1657.
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His sermon generally occupied three-quarters of an hour, but such was the rapidity of his utterance that he spoke as much in that time as an ordinary preacher would have done in an hour. His delivery was earnest and animated without distinctive gesticulation; his voice was clear and flexible; while his emphatic pronunciation and his hurried manner of speaking impressed the hearers with a conviction of his sincerity. But his sermons lacked simplicity and directness of style, and his ornate phraseology, his happy analogies, smoothly balanced sentences, appealed more directly to the literary than to the spiritual sense. His views were evangelical.
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In biology, the way the blind men hold onto different parts of the elephant has been seen as a good analogy for the Polyclonal B cell response.See for instance The lymph node in HIV pathogenesis by Michael M. Lederman and Leonid Margolis, Seminars in Immunology, Volume 20, Issue 3, June 2008, pp. 187–195."Blind men and elephant", from Martha Adelaide Holton & Charles Madison Curry, Holton-Curry readers, 1914. Blind men and elephant The fable is one of a number of tales that cast light on the response of hearers or readers to the story itself.
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Meir's aggadot won by far the greater popularity; in this direction he was among the foremost. Well versed in the Greek and Latin literatures, he would quote in his aggadic lectures fables, parables, and maxims which captivated his hearers. To popularize the aggadah he wrote aggadic glosses on the margin of his Bible and composed midrashim. Both glosses and midrashim are no longer in existence, but they are quoted in the midrashic literature, the former under the title "Torah shel Rabbi Meir," or "Sifra shel Rabbi Meir," and the latter, on the Decalogue, under the title "Midrash Anoki de-Rabbi Meir".
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He declared that, "to help the Indian remember these teachings, Neolin advised the hearers to obtain a copy of the bible, which he offered to reproduce at the fixed rate of one buckskin or two doeskins each" Pontiac and his allies planned a coordinated attack against the British in the spring of 1763. Neolin rejected the uprising, and called for the tribes to lay down their arms. But Pontiac's War went ahead, and proved to be one of the first in a series of Native American anti-colonial resistance movements marked by an inspirational combination of religious and political leadership.
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Although he was not eloquent and had a nasal voice, his hearers were loath to miss any of his thoughtful teaching, which was unbiased and well expressed. Of his lectures the public saw only some articles on special subjects which were distributed in a number of reviews. Note should be made of a short treatise on ' published in 1867; and a memoir ' published in 1850, where he gives his theory on the use of stone arches important for the history of religious architecture. In an 1874 article on ', he declared an exact date for the birth of Gothic architecture.
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He was afterwards chosen teacher of a congregational church at Dukinfield in Cheshire, whence he removed to the neighbouring borough of Stockport, where he preached in the free school. In this place he had difficulty with his people, some of whom, says Edmund Calamy, ‘ran things to a great height, and grew wiser than their minister’. Upon being silenced in 1662 he attended the ministry of John Angier at Denton, near Manchester, where, it is said, many of his old hearers who had disliked him much while he was their minister ‘were wrought into a better temper’. He died at Denton 9 Jan.
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Diogenes Laërtius, ii. 83, 86 Among his pupils was Theodorus the Atheist.Diogenes Laërtius, ii. 86 Not much else is known about Aristippus the Younger. The idea that he systemised his grandfather's philosophy is based on the authority of Aristocles (as quoted by Eusebius): > Among [Aristippus'] other hearers was his own daughter Arete, who having > borne a son named him Aristippus, and he from having been introduced by her > to philosophical studies was called his mother's pupil (μητροδίδακτος). He > quite plainly defined the end to be the life of pleasure, ranking as > pleasure that which lies in motion.
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When already a priest and doctor of theology, he joined the Society of Jesus in 1832 and in 1841 was sent to Innsbruck, where he taught theology, history, and Hebrew. As the Revolution of 1848 impeded his further usefulness at home, he left Europe and went to the United States. During his forty years he visited almost every state of the Union, preaching in English, French, or German, as best suited the nationality of his hearers. In the year 1854 alone he delivered nearly a thousand sermons, and in 1864 he preached about forty-five missions.
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Empie organized St. James's Church, named after his beloved post in Wilmington, and not far from the slave jail at Shockoe Bottom. Empie also established a private school for young men in Richmond, encouraged the creation of slave galleries in the city's existing white churches, and founded a slave mission on Broad Street that taught Bible lessons. Empie's favorite Bible verse still graces the entrance and altar of St. James's in Richmond: "Be ye doers of the word and not hearers only." During his ministry in Richmond, Empie kept close business and personal ties with Wilmington.
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Berridge also reflected that he blamed his lack of success on his hearers rather than on the wrong doctrine he was preaching.Richard Whittingham, Works of the Rev. John Berridge, A.M. with an Enlarged Memoir of his Life (London: Simpkin, Marshall and Co., 1838), 350 Preaching sanctification with the gospel of justification by faith was the second phase of Berridge's religious development that he wrote on the epitaph on his tomb, namely, "Lived proudly on faith and works for salvation till 1754".John Charles Ryle, “John Berridge and His Ministry.” The Christian Leaders of the Last Century: Or, England a Hundred Years Ago (T. Nelson and Sons, 1869), 235.
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For such purpose, he bends or breaks rhythms, chops or fuses phrases, zigzags the melodic line, sharply changes pace or accent, emphasizes contrast, multiplies climax. To gain these ends he uses unashamed what the vestal virgins of song call vocal tricks—the falsetto, for example, or the long-sustained note, swelled, diminished, melted almost inaudibly into the air. He uses them, however, not as display in Galli-Curcian or Tetrazzinian fashion, but to achieve a discoverable point in his vocal design. Above all else, Mr. Rosing would color his tones and impress upon his hearers the personage, the passion, the picture of music and verse as they have stirred his spirit.
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Jacques Ferrand, La Descendance du maréchal Alexandre Vassiliévitch Souvorov (1978) pp. 50, 58 (in French) Alupka Palace As a landowner, Obolensky led "a country life reminiscent of Turgenev's tales" and as well as being a marshal of the nobility was a lover of nature, a patriot and an improver. When news came of the Austro-Hungarian monitor bombardment of the Serbian city of Belgrade beginning on 29 July 1914, Obolensky spoke stirringly to the peasants on his estate of the need for war, and they reacted enthusiastically. He later learned that his hearers had understood him to mean Belgorod near Kharkiv, which held the relics of the recently glorified Saint Ioasaph.
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Lackey’s primary research interests lie in social epistemology. She is known for arguing against the traditional view of testimony, according to which testimony is a merely transmissive, rather than a generative, epistemic source. On this view, hearers can acquire knowledge on the basis of testimony only if the speakers themselves possess the knowledge in question and thus testimony transmits knowledge from one person to another without being able to generate knowledge in its own right. In Learning from Words: Testimony as a Source of Knowledge, Lackey uses her widely discussed creationist teacher case to argue that the standard view is false and that testimony can in fact be generative.
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50-51 & 55-56 In 1743 Charles and John Wesley came to Cornwall as evangelists (Charles arrived three weeks earlier than John); they aimed their mission at the population of the newly industrialised areas. Their meetings were held at times different from the usual church services which their hearers were encouraged to attend also. Their converts were formed into local societies led by class leaders and exhorters recruited locally. The timing of the mission was unfortunate as it coincided with an expectation of invasion by the French; the formation of the Methodist societies was understood by some as a preparation for the invasion of the country.
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Proud left in 1799 owing to disputes with the proprietors, and the chapel subsequently became the scene of Edward Irving's labours. Meanwhile, Hindmarsh tried stockbroking, with only temporary success. In 1811 William Cowherd invited him to Salford to superintend a printing office for cheap editions of Swedenborg's works. He soon broke with Cowherd, but some of the hearers of Clowes and of Cowherd persuaded him to stay. He preached in Clarence Street, Manchester, from 7 July 1811, holding on Thursdays in 1812 a debating society, which he called the ‘new school of theology.’ His friends built for him (1813) a ‘New Jerusalem temple’ in Salford.
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Cusack sees the Church's faux commercialism as culture jamming targeting prosperity theology, calling it "a strikingly original innovation in contemporary religion". Religious scholar Thomas Alberts of the University of London views the Church as attempting to "subvert the idea of authenticity in religion" by mirroring other religions to create a sense of both similarity and alterity. Cusack compares the Church of the SubGenius to the Ranters, a radical 17th-century pantheist movement in England that made statements that shocked many hearers, attacking traditional notions of religious orthodoxy and political authority. In her view, this demonstrates that the Church of the SubGenius has "legitimate pedigree in the history of Western religion".
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Though, Vorstius noted, he could not be sure of any of these claims - it was said that he began every theological proposition with the phrase 'it seems that'. Not only did Vorstius appear heterodox but also deeply skeptical, and many of his hearers and readers were convinced that his beliefs and arguments went beyond Christianity, even beyond theism." Vorstian theology did not find any defenders, "even those who had backed his appointment dissociated themselves from his opinions." The opponents of the Calvinists focused instead on the ecclesiological point, "arguing that it was for the civil magistrate and not the clergy to decide who would instruct students at Leiden University.
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267 He gave a series of notable lectures at St. Margaret's, Westminster, and preached in St. Paul's Cathedral, making him the first Orthodox Christian to preach at St Paul's, as well as in other cathedrals and churches throughout the land. He also preached in the Episcopal chapel, where his practical discourse attracted many hearers. Velimirović became celebrated. At the same time he was active in the promotion of the Serbian Relief Fund and was successful in obtaining a university education for Serb students, several of whom, including Bishop Irinej of Dalmatia, took their degrees before they returned to their own country after the war.
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In the eighth century BC, the works of Homer contain a reference to gardens, the Neverland of Alcinous, in the purely mythic Phaeacia, which stood as much apart from the known world of Homer's hearers as it did from the heroic world of Achaeans he was recreating, with much poetic license:M.I. Finley, The World of Odysseus (1954, 1965) examines the created cultural world of the epic tradition, which Finley sees as neither authentically Mycenaean nor an accurate reflection of Homer's eighth century BCE. "We live far off", said Nausicaa, "surrounded by the stormy sea, the outermost of men, and no other mortals have dealing with us."Odyssey VI. 205.
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The Town of Hingham in the Late Civil War, Fearing Burr, George Lincoln, Published by Order of the Town, Hingham, 1876 His son Bradford graduated from Harvard College in 1890 with a degree in English composition and philosophy, and from Harvard Divinity School in 1893, after which he was invited to become minister of the Unitarian Church in Brattleboro, Vermont. Leavitt accepted, turning down an invitation from the First Parish in Concord, Massachusetts. "Youthful, brilliant, with a mind trained by keen scientific observation, his message could not have failed to capture the attention of his hearers," wrote Mary Rogers Cabot in her Annals of Brattleboro, 1681-1895\. Among Rev.
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Though the word "prequel" is of recent origin, works fitting this concept existed long before. The Cypria, presupposing hearers' acquaintance with the events of the Homeric epic, confined itself to what preceded the Iliad, and thus formed a kind of introduction. According to the Oxford English Dictionary the word "prequel" first appeared in print in 1958 in an article by Anthony Boucher in The Magazine of Fantasy & Science Fiction, used to describe James Blish's 1956 story They Shall Have Stars, which expanded on the story introduced in his earlier 1955 work, Earthman Come Home. The term came into general usage in the 1970s and 1980s.
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Although the haggadists took the material for their parables from conditions of life with which their hearers were familiar, yet they selected details to which Biblical allusions were found to apply; since in certain cases the idea underlying the parable was already well known to their auditors. Thus parables dealing with kings were frequently chosen to illustrate God's relation to the world in general and to Israel in particular, as in Num. R. ii. 24, since the idea of the God-king had been made familiar to the people by the Bible (Ps. x. 16; Zeph. iii. 16; Zech. xiv. 16-17; Mal. i. 14).
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He applied to the New York State Baptist convention for appointment as their missionary, but, as they hesitated to appoint him, he began preaching as an evangelist on his own responsibility. He preached at first in school houses and obscure churches, but was soon sought by the largest churches and most distinguished pastors. In Baltimore, Boston, and New York, vast numbers attended his preaching, and such excitement prevailed that mobs threatened him and his hearers, and the protection of the civil authorities was necessary. His preaching was stern and terrible, yet cultivated and able men were moved by it, as well as the populace.
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192, 204. The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers.
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The Biblical commentaries written by Matthew Henry Henry's well-known six- volume Exposition of the Old and New Testaments (170810) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811. Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.
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When Richard Sterne became bishop (2 December), Gilpin was not called upon to vacate his living, but resigned it on 2 February 1661 in favour of the sequestered Morland, retired to Scaleby, and preached there in his large hall. He is also said to have preached occasionally at Penruddock, a village in Greystoke parish, where John Noble, one of his deacons, gathered in his own house a nonconformist congregation, afterwards ministered to by Anthony Sleigh (died 1702). Shortly after the passing of the Uniformity Act of 1662 Gilpin moved to Newcastle-upon-Tyne, to minister to the hearers of the ejected lecturer, Samuel Hammond.
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Clark taught at New Orleans Baptist Theological Seminary. He was dismissed in 1960 primarily as a result of the publication of his book Saved by His Life. The Trustees did not make clear the nature of their complaint but said that "His recently published book is one of several instances in which the board had been confronted with questions as to limitations in the area of communication with students and hearers as well as content of lecture materials." The process appears to have been obscure; it is not clear whether the Board ever met with Clark or whether the faculty were aware that an investigation was under way.
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Joshua Peterkin at St. James Episcopal Church in Richmond before resigning in 1859, a decade before his death.Minor T. Weisiger, Donald R. Traser, E. Randolph Trice and Margaret T. Peters, Not Hearers Only" (Richmond, 1986), preface Henry A. Wise's grandson Barton Haxall Wise wrote a biography of the former governor entitled The Life of Henry A. Wise of Virginia (New York, 1899). Another grandson, the lawyer and soldier Jennings Cropper Wise (1881-1968, son of John Sergeant Wise), wrote The Early History of the Eastern Shore of Virginia and dedicated it to his grandfather. He used Governor Wise's quote: "I have met the Black Knight with his visor down, and his shield and lance are broken.
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In ecclesiastical politics he was for a consolidation of the dissenting interest, and was an active member of the Exeter assembly, formed in 1691 as a union of presbyterians and independents on the London model. Of this body he was for many years the scribe; his quarto volume of manuscript minutes (to 1718) is preserved in Dr. Williams's library. In the disputes of 1719 he sided with the minority against subscription, and hence was excluded from the assembly and deserted by more than half his hearers, who formed a new congregation under Samuel Westcot. Other disappointments followed; Gilling lost heart, fell into a lingering sickness, and died on 20 or 21 August 1725.
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Rhetorical criticism is also a type of literary criticism, and while James Muilenburg (1896–1974) is often referred to as "the prophet of rhetorical criticism," Herbert A. Wichelns is credited with "creating the modern discipline of rhetorical criticism" with his 1925 essay "The Literary Criticism of Oratory". In that essay, Wichelns says that rhetorical criticism and other types of literary criticism, differ from each other because rhetorical criticism is only concerned with "effect. It regards a speech as a communication to a specific audience, and holds its business to be the analysis and appreciation of the orator's method of imparting his ideas to his hearers". The rhetorical scholar Sonja K. Foss explains that rhetorical criticism is a qualitative analysis.
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80 Although Arulenus Rusticus attained a suffect consulship during the reign of Domitian, in the following year he was condemned to death because he wrote a panegyric to Thrasea. > When I was once lecturing in Rome, that famous Rusticus, whom Domitian later > killed through envy at his repute, was among my hearers, and a soldier came > through the audience and delivered to him a letter from the emperor. There > was a silence and I, too, made a pause, that he might read his letter; but > he refused and did not break the seal until I had finished my lecture and > the audience had dispersed. Because of this incident everyone admired the > dignity of the man.
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Nathan O. Hatch argues that the evangelical movement of the 1740s played a key role in the development of democratic thought, as well as the belief of the free press and the belief that information should be shared and completely unbiased and uncontrolled. Michał Choiński argues that the First Great Awakening marks the birth of the American "rhetoric of the revival" understood as "a particular mode of preaching in which the speaker employs and it has a really wide array of patterns and communicative strategies to initiate religious conversions and spiritual regeneration among the hearers". All these theological, social, and rhetorical notions ushered in the period of the American Revolution. This contributed to create a demand for religious freedom.
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Further, a second-order truncation of the Taylor series resulted in Mandelbrot's law.Neumann, Peter G. "Statistical metalinguistics and Zipf/Pareto/Mandelbrot", SRI International Computer Science Laboratory, accessed and archived 29 May 2011. The principle of least effort is another possible explanation: Zipf himself proposed that neither speakers nor hearers using a given language want to work any harder than necessary to reach understanding, and the process that results in approximately equal distribution of effort leads to the observed Zipf distribution. Similarly, preferential attachment (intuitively, "the rich get richer" or "success breeds success") that results in the Yule–Simon distribution has been shown to fit word frequency versus rank in language and population versus city rank better than Zipf's law.
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The Victoria County History in Nottinghamshire describes West Leake's other church denominations as follows: > In 1603 no nonconformists were reported to be in West or East Leake, but in > 1676 there was one Dissenter in West Leake. Between 1689 and 1698 Samuel > Wilkinson’s house was licensed for occasional nonconformist meetings at > Leake where John Whitlock, Richard Bateson and John Hardy were preachers. > The number of hearers was claimed to be 113, with four gentlemen and most of > the rest yeomen and farmers. In 1851 it was reported that a group of 19 > General Baptists met for evening worship in a house and a group of 55 > Wesleyan Methodists met for evening worship, also in a house.
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Baïf elaborated a system for regulating French versification by quantity, a system which came to be known as vers mesurés, or vers mesurés à l'antique. In the general idea of regulating versification by quantity, he was not a pioneer. Jacques de la Taille had written in 1562 the Maniére de faire des vers en français comme en grec et en Latin (printed 1573), and other poets had made experiments in the same direction; however, in his specific attempt to recapture the ancient Greek and Latin ethical effect of poetry on its hearers, and in applying the metrical innovations to music, he created something entirely new. Baïf's innovations also included a line of 15 syllables known as the vers Baïfin.
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Part, trans. Young, 486. The power of the orator consists of ideas and words, which must be “discovered and arranged.” “To discover” applies mostly to ideas and “to be eloquent” applies more to language.Orat. Part, trans. Young, 487. There are five “companions of eloquence” - “voice, gesture, expression of countenance,…action,…and memory.”.Orat. Part, trans. Young, 487. There are four parts of a speech: two of them explain a subject – “narration” and “confirmation;” two of them excite the minds of the hearers – “the opening” and “the peroration” (the conclusion).Orat. Part, trans. Young, 487. The narration and confirmation add credibility to the speech while the opening and conclusion should produce feelings.Orat. Part, trans.
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A. M. Winter went through same service outside the church, where more than 1000 persons had assembled. Before concluding he spoke of the loss that they had sustained through the death of Mr. Fox, and made on allusion to the sympathy of Christ in all affliction, and especially in so wide an affliction as that which they had experience. As the basis for his remark he took the words of saint john, "Jesus wept", and showed that Jesus was brought then face to face with a loss of personal friend. A preacher exhorted his hearers to remember the solemn end to which they were hastening, and to give themselves to their creator in the time of health and strength.
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This convinced him to continue his studies in Europe. The following were among the reviews of the performance: > Mr. Clark, the young baritone, sang his way into the hearts of his hearers > at the very first number of the oratorio, and increased the liking by each > number sang by him. ... Mr. Clark, the baritone, has such a glorious voice > and such a manly presence and his enunciation is so clear and distinct, that > one always felt a sense of longing unsatisfied when he was not singing. In 1895, after having sung in various American cities, he moved to London to study in the Royal Academy of Music under the direction of Alberto Randegger and George Henschel.
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New York: Robert Appleton Company, 1911. 17 March 2015 The traditional account, as recorded in the Roman Breviary, is that Sixtus had a vision of Pope Saint Peter the Apostle and Saint Apollinaris of Ravenna, the first bishop of that see, who showed Peter, a young man, the next Bishop of Ravenna. When a group from Ravenna arrived, including Cornelius and his archdeacon Peter from Imola, Sixtus recognized Peter as the young man in his vision and consecrated him as a bishop. Saint Peter Chrysologus, Diocesan Museum, Imola People knew Saint Peter Chrysologus, the Doctor of Homilies, for his very simple and short but inspired sermons, for he was afraid of fatiguing the attention of his hearers.
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The aim of the historical-grammatical method is to discover the meaning of the passage as the original author would have intended and what the original hearers would have understood. The original passage is seen as having only a single meaning or sense. As Milton S. Terry said, "A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture." page 205 Many practice the historical-grammatical method using the inductive method, a general three-fold approach to the text: observation, interpretation, and application.
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The Mission Statement of CFM, taken directly from its website, was adopted by its Board of Directors on March 10, 2002. "The mission of the Christian Family Movement is to promote Christ- centered marriage and family life; to help individuals and their families to live the Christian faith in everyday life; and to improve society through actions of love, service, education and example". CFM also uses the Bible verse James 1:22—Be doers of the word, and not merely hearers—to help portray its mission to its fellow Christians. Anthony M. Pilla, Bishop of Cleveland, explained the mission of CFM best when he addressed the Christian Family Movement on August 5, 1995.
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Later, he was also influenced by his friends Winkie Pratney, and Leonard Ravenhill, who pointed him to Charles Finney, a nineteenth-century revivalist preacher who preached the holiness of God to provoke conviction in his hearers. During his concerts he would often exhort his listeners to repent and commit themselves more wholly to following Christ. Through relationships with Loren Cunningham the Founder of Youth with a Mission (YWAM) missions leader John Dawson, and a trip with his wife to overseas missions projects Green saw the worldwide need for missionaries. He realized he was often too hard on growing believers and believed that all Christians needed to have at least a brief stint on the mission field.
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Addressed to the president of the Boston Female Anti-Slavery Society, who in the wake of the pastoral letter wanted women abolitionists to withdraw from public work, Sarah's letters were a strong defense of women's right and duty to participate on equal terms with men in all such work. In February, 1838, Angelina addressed a committee of the Massachusetts State Legislature, becoming the first woman in the United States to address a legislative body. She not only spoke against slavery, but defended women's right to petition, both as a moral-religious duty and as a political right. Abolitionist Robert F. Wallcut stated that “Angelina Grimké's serene, commanding eloquence enchained attention, disarmed prejudice and carried her hearers with her.
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During this experiment, which was an entry for the John Connell Technology Award, a six-point sound field was created using ethereal sound textures. This was played in the main shopping street in the city, West Street, with the intention of distracting people from the traffic noise. In the meantime, film made of the street during the time the sound was being produced was analysed by the psychobiologist Harry Witchel to assess whether the ambient sound made any difference to hearers' behaviour. Early results suggested that it did have a beneficial effect for the public both during the day and anecdotal evidence suggested it served as a calming influence during the "clubbers rush" in the evening.
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Fielden concurred with the aims of Chartism, and throughout was a good friend to the movement and to its more moderate leaders. He refused, however, to be associated with anything going beyond 'moral force' (meetings and petitions). Consequently, he was actively associated with the Chartist movement in 1838-1839, seeing its National Petition as a more hopeful route to reform than his efforts in Parliament: "He was sick of this piecemeal labouring for the last six years to benefit the people. In all his attempts he had failed…" He was chairman of a monster Chartist meeting at Kersal Moor (Manchester racecourse) in September, at which he warned his hearers against being bought- off by piecemeal reforms.
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The deacons proclaim the expulsion of the unbaptized, and set the "hearers" to watch the doors. The priest places the bread and wine on the altar, with words (in the Church of the East, but not in the Chaldean Catholic Rite) which seem as if they were already consecrated. He sets aside a "memorial of the Virgin Mary, Mother of Christ" (Chaldean; usual Malabar Rite, "Mother of God"; but according to Raulin's Latin of the Malabar Rite, "Mother of God Himself and of the Lord Jesus Christ"), and of the patron of the Church (in the Malabar Rite, "of St.Thomas"). Then follows the proper "Antiphon of the Mysteries" (Unitha d' razi), answering to the offertory.
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St. John Chrysostom in a homily delivered at Antioch exhorts his hearers to read beforehand the Scripture passages to be read and commented on in the Office of the day (Homilia de Lazaro, iii, c. i). In like manner other Churches would form a table of readings. In the margin of the manuscript text it was customary to note the Sunday or liturgical festival on which that particular passage would be read, and at the end of the manuscript, the list of such passages, the Synaxarium (Eastern name) or Capitulare (Western name), would be added. Transition from this process to the making of an Evangeliarium, or collection of all such passages, was easy.
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The Epistle Side also has three Robert Harris paintings, two showing persons only recently deceased when the paintings were made. The Morson Boys, two brothers who died within days of each other in 1899, are shown with other children with Christ in Paradise. The Martyrdom of St. Stephen, stoned to death in Jerusalem c.35 after preaching a sermon his hearers disliked (Acts 6), occupies the space over the doors to the sacristy. Two of the doors accommodate Latin memorials to the Reverend George Hodgson and Canon James Simpson, the Cathedral's first Incumbents (so styled rather than Dean because St. Peter's was not given a Chapter when it was made the Anglican Cathedral for Prince Edward Island in 1879).
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Here his preaching attracted a crowd of hearers, and Anthony Wood suggested that he was at this time preacher at St Margaret's, Lothbury; it seems, however, from other sources that he first obtained an appointment at Albourn, Sussex, and was at St Margaret's from about 1652. In 1649 Fowler refused to take the engagement; but he was later made a fellow of Eton College. Fowler was an assistant to the commissioners for Berkshire, appointed under the ordinance of 28 August 1654, for ejecting scandalous ministers. In this capacity he was mixed up with the proceedings against John Pordage, formerly of St. Lawrence's, Reading, whom the commissioners ejected (by order 8 December 1654, to take effect 2 February 1655) from the rectory of Bradfield, Berkshire.
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The brothers lived a simple life in the deserted lazar house of Rivo Torto near Assisi; but they spent much of their time wandering through the mountainous districts of Umbria, making a deep impression upon their hearers by their earnest exhortations. Pope Innocent III approving the statutes of the Order of the Franciscans, by Giotto, 1295–1300 In 1209 he composed a simple rule for his followers ("friars"), the Regula primitiva or "Primitive Rule", which came from verses in the Bible. The rule was "To follow the teachings of our Lord Jesus Christ and to walk in his footsteps". He then led his first eleven followers to Rome to seek permission from Pope Innocent III to found a new religious Order.
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He spent his youth at Barcelona, where he studied the Talmud and natural sciences, his teacher in the study of the former being Yonah Gerondi, distinguished for his piety and rabbinical scholarship. Hillel, witnessing Gerondi's sincere repentance for his behavior in the Maimonides controversy at Montpellier, himself began to study Maimonides' religio-philosophical works, of which he became one of the most enthusiastic admirers. He studied medicine at Montpellier, and practised successively at Rome, where he formed a friendship with the papal physician in ordinary, Maestro Isaac Gajo; at Capua (1260–1271), where, having attained fame as physician and philosopher, he lectured on philosophy, among his hearers being Abraham Abulafia; and at Ferrara, where he had relatives. In his old age he retired to Forlì.
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As a youth, Yang was an admirer and imitator of Sima Xiangru's fu, but later came to disapprove of grand fu. Yang believed that the original purpose of fu was to "indirectly admonish" (fèng ), but that the extended rhetorical arguments and complex vocabulary used in grand fu caused their hearers and readers to marvel at their aesthetic beauty while missing their moral messages. Yang juxtaposed early Han dynasty fu with the fu-like expositions in the Classic of Poetry, saying that while those in the Poetry provided moral standards, the fu of the Han poets "led to excess". While known as one of the fu masters of the Han dynasty, Yang's fu are generally known for their focus on admonishing readers and listeners to uphold moral values.
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Vicar-General Mooney, pastor of the church in the 1890s, was a strong proponent of the parochial school system, as opposed to secular public schools. During a sermon at the dedication to the now closed and demolished St. Rose of Lima Parish School, he "urged his hearers to send their children to the parochial schools, where, he said, the religious instruction they would receive was far more important than the secular instruction they could receive in the public schools.""Distinguished Prelates at St. Rose’s: Bishop Michaud Celebrates Mass-Archbishop Corrigan Blesses a School", The New York Times, Sep 10, 1894. “Pontifical high mass was celebrated In the Church of St. Rose of Lima, In Cannon Street, yesterday, by the Right Rev.
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He acted as assistant for a time in the parish of Torphichen, and afterwards as chaplain to the Countess of Wigton. He was in great request as a preacher and was still unordained, when, on the Monday after a communion, on his 27th birthday, in June 1630, he preached in the Kirk of Shotts, Lanarkshire, a sermon which is said to have produced a serious change in five hundred of his hearers. Patrons and parishes were anxious to secure his services, but his refusal to give the promise then required of obedience to the articles of Perth stood in the way of his receiving ordination. He would often preach for less than half an hour which was considered short at the time.
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As a youth, Yang was an admirer and imitator of Sima Xiangru's fu, but later came to disapprove of grand fu. Yang believed that the original purpose of fu was to "indirectly admonish" (), but that the extended rhetorical arguments and complex vocabulary used in grand fu caused their hearers and readers to marvel at their aesthetic beauty while missing their moral messages. Yang juxtaposed early Han dynasty fu with the fu-like expositions in the Classic of Poetry, saying that while those in the Poetry provided moral standards, the fu of the Han poets "led to excess". While known as one of the fu masters of the Han dynasty, Yang's fu are generally known for their focus on admonishing readers and listeners to uphold moral values.
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He graduated M.A. from Queens' College, Cambridge in 1625, and became a well-known preacher. He continued to reside at Cambridge, where, after taking orders, he was appointed a university preacher, nicknamed 'Young Luther.' In February 1627 he preached a sermon in which he counselled his hearers not to seek carnal advice when in doubt; declared he would testify and teach no other doctrine though the day of judgment were at hand, and was committed to prison until he could find bonds for his appearance before the ecclesiastical courts. After being frequently summoned before the courts, he received an order on 31 March 1628 to make a public recantation of his teaching in St. Andrew's Church, with which he complied on 6 April.
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The meeting was a thoroughly representative one, being composed of mine owners, managers, miners, and prospectors. Mr W C Wall, in proposing the "Mining Industry" made an effective speech, in which while eulogising the administrative officers of the department in the highest degree, condemned the apathy of the Government in dealing with the Ardlethan tin field. He reminded his hearers that in Western Australia one million of money had been spent in bringing water to the mines, whilst here, though tin future prospects of the mines was certain and solid, little or nothing had been done by the Government to assist in development. Mr Warden James replied in suitable terms. In 1915 he was operating mining leases around Ardlethan and Narian.
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Rare erudition, depth of thought and clearness of exposition earned for him the reputation of being one of the leading theologians of France. While discharging his professorial duties he delivered courses of Lenten sermons in the principal churches of Toulouse, Avignon, Bordeaux and other cities of Southern France. Upon the invitation of the bishops of Languedoc he preached throughout their dioceses for ten years, reviving the faith of Catholics, elevating their morals, and combating the doctrine of the Calvinists, with whose ministers he frequently joined in open debate, sometimes in their public synods. In the pulpit Father Baron was always a teacher; but while intent upon forming the minds of his hearers he won their hearts by his disinterestedness, sincerity and charity.
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Pietro Bembo was an influential figure in the development of the Italian language, specifically Tuscan, as a literary medium, and his writings assisted in the 16th-century revival of interest in the works of Petrarch. As a writer, Bembo attempted to restore some of the legendary "affect" that ancient Greek had on its hearers, but in Tuscan Italian instead. He held as his model, and as the highest example of poetic expression ever achieved in Italian, the work of Petrarch and Boccaccio, two 14th-century writers he assisted in bringing back into fashion. In the Prose della volgar lingua, he set Petrarch up as the perfect model, and discussed verse composition in detail, including rhyme, stress, the sounds of words, balance and variety.
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The enemy will try to shake in every thing we have believed – but the trial of real faith will be found to honour and praise and glory. Nothing but what is of God will stand. The stony-ground hearers will be made manifest – the love of many will wax cold.'' :I frequently said that night, and often since, now shall the awful sight of a false Christ be seen on this earth, and nothing but the living Christ in us can detect this awful attempt of the enemy to deceive – for it is with all deceivableness of unrighteousness he will work – he will have a counterpart for every part of God's truth, and an imitation for every work of the Spirit.
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He pictured the evils which had befallen Germany, "once the first of all nations in fidelity, religion, piety, and divine worship", and warned his hearers that "all the evils that shall come upon you and your people, if, by clinging stubbornly to preconceived notions, you prevent a renewal of concord, will be ascribed to you as the authors of them." On behalf of the Protestants, Melanchthon returned "an intrepid answer"; he threw all the blame upon the Catholics, who refused to accept the new Gospel. A great deal of time was spent in wrangling over points of order; finally it was decided that Eck should be spokesman for the Catholics and Melanchthon for the Protestants. The debate began 14 January 1541.
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These methods included: # criticism of specific individuals by name from the pulpit for sins which were not generally known, # urging those who were under conviction of sin to make their way to the front of the meeting room for counselling, # repeated singing of the same hymns for emotional effect to convince the audience to respond visibly to the preaching, # urging outward motions of the body to accompany alleged inner conviction, etc. This culminated in the revivalistic preaching of Dwight L. Moody, Billy Sunday, and their successors. The original name for the technique of inviting hearers to come forward was the "anxious seat" but it later came to be called an "altar call" or "the invitation" and was popularized in the twentieth century by Billy Graham.
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He called the attention of his hearers to provisions made for coast surveys and lighthouses on the Atlantic seaboard and deplored the neglect of the interior of the country. Of the other presidential candidates, Jackson voted in the Senate for the general survey bill; and Adams left no doubt in the public mind that he did not reflect the narrow views of his section on this issue. Crawford felt the constitutional scruples which were everywhere being voiced in the South, and followed the old expedient of advocating a constitutional amendment to sanction national internal improvements. In President Adams' first message to Congress, he advocated not only the construction of roads and canals but also the establishment of observatories and a national university.
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All who had any share in this concert, finding the company attentive, > and in a disposition to be pleased, were animated to that true pitch of > enthusiasm, which, from the ardour of the fire within them, is communicated > to others, and sets all around in a blaze; so that the contention between > the performers and hearers, was only who should please, and who should > applaud the most! Ill health forced Ordonez to resign both his professional playing appointments in 1783. The same year he was forced to retire on half-salary from his position with the Lower Austrian Land Court, a circumstance which caused him great financial distress. The last three years of Ordonez's life were spent in sickness and poverty.
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Pericles begins by praising the dead, as the other Athenian funeral orations do, by regard the ancestors of present-day Athenians (2.36.1–2.36.3), touching briefly on the acquisition of the empire. At this point, however, Pericles departs most dramatically from the example of other Athenian funeral orations and skips over the great martial achievements of Athens' past: "That part of our history which tells of the military achievements which gave us our several possessions, or of the ready valour with which either we or our fathers stemmed the tide of Hellenic or foreign aggression, is a theme too familiar to my hearers for me to dwell upon, and I shall therefore pass it by."Thucydides, History of the Peloponnesian War, 2.36.4.
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Velleius' style is characterized by the showy rhetoric, hyperbole, and exaggerated figures of speech that were typical of Silver Age Latin. Modern appraisals of his approach and its results vary considerably. In the Dictionary of Greek and Roman Biography and Mythology, William Smith writes, > In the execution of his work, Velleius has shown great skill and judgment, > and has adopted the only plan by which an historical abridgement can be > rendered either interesting or instructive. He does not attempt to give a > consecutive account of all the events of history; he omits entirely a vast > number of facts, and seizes only upon a few of the more prominent > occurrences, which he describes at sufficient length to leave them impressed > upon the recollection of his hearers.
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Orators or public speakers in the first century generally produce carefully crafted speeches to draw the attention or bewitch the hearers, based on the performance only, not the content, but Paul used none of the tricks ("with words of human wisdom", lit. "by means of the wisdom of rhetoric") when he preach the gospel of Christ. Jesus Christ sent Paul to preach the gospel, with its content "the cross of Christ", not to secure a personal following. Paul asks the Corinthians to reflect on the secular status or class of the messengers of God's wisdom, who are 'the foolish', whom secular society regarded as 'nobodies' as opposed to the 'elite' who in the first century were described as 'wise, influential in political sphere and well-born'.
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", they asked. Jesus replied, "What is impossible with man is possible with God." – Matthew 19:23–27 In the Sermon on the Mount and the Sermon on the Plain, Jesus exhorts his hearers to sell their earthly goods and give to the poor, and so provide themselves with "a treasure in heaven that will never fail, where no thief comes near and no moth destroys" (Lk 12.33); and he adds "For where your treasure is, there will your heart be also" (Lk 12.34). In The Parable of the Rich Fool Jesus tells the story of a rich man who decides to rest from all his labors, saying to himself: :"And I will say to myself 'You have plenty of grain laid up for many years.
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In April 1698 he became curate of Acrise, Kent, and was collated to the rectory of the parish on 4 September 1699. In 1702, Archbishop Thomas Tenison having ordered the sequestration of the rectory of Hawkinge, near Dover, licensed Lewis to serve the cure, and in 1705 presented him to the vicarage of St. John the Baptist, Margate. The archbishop collated him to the rectory of Saltwood, with the chapel of Hythe, and to the desolate rectory of Eastbridge in 1706, and subsequently removed him to the vicarage of Minster, to which he was instituted on 10 March 1709. Lewis was appointed to preach at the archiepiscopal visitation on 28 May 1712, when his Whiggish and Low Church views excited open hostility from his hearers.
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In the past twenty years twenty-nine national Hearing Voices Networks have been established in the world. There are also regional networks in Australia (Western Australia, Victoria, Tasmania and southwest Australia), Quebec, UK (Greater London, southwest England) and the United States. The National and Regional Networks are affiliated to the international umbrella organisation known as INTERVOICE (The International Network for Training Education and Research into Hearing Voices) and often referred to as the Hearing Voices Movement. Within these international networks, the combined experience of voice-hearers and professionals have overseen the development of ways of working with people who hear voices that draw on the value of peer support and which help people to live peacefully and positively with their experiences.
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The commissioning of the apostles is followed by a description of the multitude gathered from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, and then by a sermon that lays down key aspects of Jesus' teachings. In the parallel section of Matthew's gospel, the crowds are said to have come from Galilee, and from the Decapolis, Jerusalem, Judea, and beyond the Jordan. Mark's description is the most extensive of the three synoptic gospels: "a great multitude from Galilee followed Him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon". The Cambridge Bible for Schools and Colleges concludes "thus there were Jews, Greeks, Phoenicians, and Arabs among our Lord’s hearers".
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Kington joined the Wesleyan Methodist Church, but was expelled from that organisation when he disagreed with changes that veered away from some of Wesley's principles. Kington then joined the Primitive Methodists, but disagreements in principles caused him to be expelled from the group sometime before 1830. Job Smith, a youthful member of the United Brethren stated, "Thomas Kington was a Methodist preacher of John Wesley's stamp, zeal and inspiration. ... [A]nd with a revivalist's zeal he, as a Methodist worker, stirred up his hearers and annoyed the more formal and better-paid preachers of the denomination—and, as a result, he was expelled. This occurred some time before 1830.": Job Smith, "The United Brethren," Improvement Era, July 1910, p. 819.
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In the eastern part of ancient Persia almost three thousand years ago a religious philosopher called Zoroaster simplified the pantheon of early Iranian gods. into two opposing forces: Ahura Mazda (Illuminating Wisdom) and Angra Mainyu (Destructive Spirit) which were in conflict. This idea developed into a religion which spawned many sects, some of which embraced an extreme dualistic belief that the material world should be shunned and the spiritual world should be embraced. Gnostic ideas influenced many ancient religions which teach that gnosis (variously interpreted as enlightenment, salvation, emancipation or 'oneness with God') may be reached by practising philanthropy to the point of personal poverty, sexual abstinence (as far as possible for hearers, total for initiates) and diligently searching for wisdom by helping others.
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Upon decline of their power, they were gradually absorbed by the British as their subjects. Americans were the first to go in among them— Unlike Tamil people in South India and northern districts of Ceylon, no preparatory work had been done for Bombay Mission, except merely that of conquest by a Christian power. At present, Mahrattas seems to stand different to the Christian religion from what they did in 1813. As part of evangelical and missionary work as people would not come to them, they had to go to the people; accordingly, after garnering a group of hearers at temples, markets, and other places of public resort, they used to read passages of Scriptures, explaining the truths contained in them.
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70, 179 and 180. It has been reported that immediately before his execution he had said "Long live the constitutional government" (Zendeh bād Mashrouteh) and pointed to the ground and uttered the words "O Land, we are [being] killed for the sake of your preservation [/protection]" (Ey Khāk, mā barāye hefz-e to koshteh shodim).Mirza Jahangir Khan Sur-e Esrafil, 19 July 2008, (7 min 11 sec). It is important to note that koshteh shodim is in the past tense and its use (by Mirza Jahangir Khan, while apparently still alive), along with his use of "we", instead of "I" (unless he had been referring to both himself and the other fellow prisoners), has a dramatic effect on the hearers who know Persian.
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Positive politeness strategies are used as a way of giving someone a sense of belonging and as seen in the politeness strategies section, jokes are considered a positive politeness strategy. Therefore, joking can be a way of making someone feel as if though they belong. However, some contemporary researchers have noted that humor is complex and not all jokes can be considered polite. In fact, many instances of humor usage can negatively affect face for a number of reasons: the hearers ability to understand the joke is tested, the hearer may interpret verification of the willingness to hear a joke as aggressive, and the hearer can be threatened even by non aggressive humor if it tests their ability to understand the joke or their emotions.
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Among the many volumes published under his name only two appear to have had the benefit of his revision, namely, Der Seelen Paradies von waren und volkumen Tugenden, and that entitled Das irrig Schaf. Of the rest, probably the best-known is a series of lectures on his friend Sebastian Brant's work, Das Narrenschiff or the Navicula or Speculum fatuorum, of which an edition was published at Strasbourg in 1511 under the following title: Navicula sive speculum fatuorum praestantissimi sacrarumliterarum doctoris Joannis Geiler Keysersbergii. Navicula sive Speculum fatuorum (1510) The numerous volumes of Geiler's sermons and writings which have been published do not give a complete picture of the characteristic qualities of the preacher. An orator, Geiler sought, without regard to other considerations, was to produce the most powerful effect on his hearers.
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A sermon Francis heard in 1209 on Mt 10:9 made such an impression on him that he decided to devote himself wholly to a life of apostolic poverty. Clad in a rough garment, barefoot, and, after the Evangelical precept, without staff or scrip, he began to preach repentance. He was soon joined by a prominent fellow townsman, Bernard of Quintavalle, who contributed all that he had to the work, and by other companions, who are said to have reached the number of eleven within a year. The brothers lived in the deserted leper colony of Rivo Torto near Assisi; but they spent much of their time traveling through the mountainous districts of Umbria, always cheerful and full of songs, yet making a deep impression on their hearers by their earnest exhortations.
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Audo laid the foundations, with help from the Vatican, for the Chaldean Church to grow and flourish remarkably in the last decades before the First World War. From his early days as bishop of Amadiya, competing with the Nestorian church for the allegiance of the villages of the Sapna valley, he had appreciated the crucial role an educated clergy could play both in consolidating the Catholic faith where it already existed and in bringing it to new hearers. Hitherto many of the Chaldean Church's bishops had been educated at the College of the Propaganda at Rome, and its priests had picked up what education they could from their bishops. Audo worked to reduce the Chaldean Church's dependence on Rome, and to ensure that it was able to train and educate its own clergy.
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This is the first time I have ever heard music with any soul to it produced by a mechanical talking machine." ... The new instrument is a feat of mathematics and physics. It is not the result of innumerable experiments, but was worked out on paper in advance of being built in the laboratory.... The new machine has a range of from 100 to 5,000 frequencies[sic], or five and a half octaves.... The "phonograph tone" is eliminated by the new recording and reproducing process."New Music Machine Thrills All Hearers At First Test Here." The New York Times, October 7, 1925, p. 1 A Wanamaker's ad from October 31, 1925, invited people to come to "Wanamaker's Salon of Music" and "join the throngs" who were "HEARING the new Victor Orthophonic Victrola . . . .
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With such unamiable feelings towards his hearers, > the preacher might indeed command their respect, but could never excite > their sympathy. It may be feared that his Sermons were less popular from > another cause, imputable more to the congregation than to the pastor. Swift > spared not the vice of rich or poor; and, disdaining to amuse the > imaginations of his audience with discussion of dark points of divinity, or > warm them by a flow of sentimental devotion, he rushes at once to the point > of moral depravity, and upbraids them with their favourite and predominant > vices in a tone of stern reproof, bordering upon reproach. In short, he > tears the bandages from their wounds, like the hasty surgeon of a crowded > hospital, and applies the incision knife and caustic with salutary, but > rough and untamed severity.
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His manner of delivery was, in the words of a presbyterian historian, 'an earthquake to his hearers, and he rarely preached but to a weeping auditory.' It is told, as an instance of the effect of his sermons, that a poor Highlander one day came to him after he had concluded, and offered to him his whole wealth (two cows), on condition that he would make God his friend. Accustomed to continual prayer and intense meditation on religious subjects, his ardent imagination at times appears to have lost itself in visions of the divine favour; a specious, but natural illusion, by which the most virtuous minds have been deceived and supported, when reason and philosophy have been summoned in vain. His knowledge of the Scriptures was extensive, and accurate beyond the attainment of his age.
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The opening lines of the poem (ll. 1–50) function as a peroration in which the narrator states his theme by contrasting cleanness and purity with filth. He also points out that God hates filth and banishes those who are not properly dressed. A paraphrase of the Parable of the Great Banquet follows in lines 51–171. This exemplum, explained by lines 171–192, follows directly from the previous sartorial metaphor and serves to show why the hearers should give attention to cleanness. Following this, lines 193–556 expound on God's forgiveness and wrath, using the Fall of the Angels, the Fall of Adam and Eve (Gen 3), and the story of Noah (Gen 6: 5–32, 7, 8) (the first major exemplum of the poem) to demonstrate these divine attributes.
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Imprecatory Bible passages have presented a variety of interpretive and ethical issues for scholars throughout various times in various situations. Even so, some Biblical scholars agree that their intent is to purposefully alarm, and that invokers of imprecations in the Psalms did so for purposes of self catharsis, and to lead group catharsis during temple worship (see Solomon's Temple), noting that this probably helped provide ontological security to the Psalms' principal audience, the Israelites, who were a minority within their larger Mesopotamian world. Scholars also widely agree that imprecatory passages are never imprecatory in total, but are contextualized within messages of hope or promised mercy and blessing. More so than anything, particularly for passages from the Nevi'im, the intent is to provoke group or national repentance from evil acts and turn the hearers toward God.
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Like most teachers in the Forest Tradition, Ajahn Sumedho tends to avoid intellectual abstractions of the Buddhist teachings and focuses almost exclusively on their practical applications, that is, developing awareness and wisdom in daily life. His most consistent advice can be paraphrased as to see things the way that they actually are rather than the way that we want or don't want them to be ("Right now, it's like this..."). He is known for his engaging and witty communication style, in which he challenges his listeners to practice and see for themselves. Students have noted that he engages his hearers with an infectious sense of humor, suffused with much loving kindness, often weaving amusing anecdotes from his experiences as a monk into his talks on meditation practice and how to experience life ("Everything belongs").
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Basevorn highlights six styles that trace specifically to Jesus: promising salvation (it is effective to use when people need little convincing), threats of damnation (it is effective to use on the stubborn), preaching by example (citing examples of a good Christian life), preaching by reason or logic, speaking clearly, and speaking obscurely. Basevorn provides little explanation for the latter two styles. He cites the passage “Behold, now thou speakest plainly, and speakest no proverb” from John 16:29 for the style of speaking clearly; for the style of speaking obscurely, he writes "it is frequently said about His hearers that they did not understand the Word". (p. 129) Saint Paul’s method combines reason and authority into one method in which they work in tandem. In Saint Paul’s style authority confirms reason.
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During the Ohio push, she was described by a fellow suffragist as "Strong in body as well as mind, she endures with comparative ease the fatigues and discomforts of the lecture field, and sends the truth to the hearts of her hearers with a force and directness that is seldom surpassed." At the close of the unsuccessful campaign, "completely exhausted," Cutler went to France with her son, John Martin Tracy, a landscape artist. Worn out, Cutler became seriously ill, and remained in France until 1875. Cutler returned to the United States to practice medicine in Cobden, Illinois, and later in Brentwood, California, where her daughter Mary Tracy Mott lived and wrote. Cutler attended the Ninth Annual Meeting of the AWSA, held at the Masonic Hall in Indianapolis in 1878.
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Compositions intended for instruction, correction and edification were very numerous in the south of France as well as elsewhere, and, in spite of the enormous losses sustained by Provençal literature, much of this kind still remains. But it is seldom that such works have much originality or literary value. Originality was naturally absent, as the aim of the writers was mainly to bring the teachings contained in Latin works within the reach of lay hearers or readers. Literary value was not of course excluded by the lack of originality, but by an unfortunate chance the greater part of those who sought to instruct or edify, and attempted to substitute moral works for secular productions in favor with the people, were, with a few exceptions, persons of limited ability.
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In 1775, about 43 years after he left college, John Ratcliffe, master of Pembroke college, died; and although Dr. Adams had out-lived almost all his contemporaries, the gentlemen of the college came to a determination to elect him, a mark of respect due to his public character, and highly creditable to their discernment. He accordingly became master of Pembroke, 26 July 1775, and in consequence obtained a prebend of Gloucester, which is attached to that office. He now resigned the living of St. Chad, to the lasting regret of his hearers, as well as of the inhabitants at large, to whom he had long been endeared by his amiable character, and pious attention to the spiritual welfare of his flock. He was soon after made archdeacon of Llandaff.
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He believes the several occurrences of the Code in the New Testament were intended to meet the needs for order within the churches and in the society of the day, essentially restraints to meet the threats of moral anarchy. Labeling it as libertinism, Stagg envisions a scenario in which for some of Paul's hearers, particularly women and slaves, being freed from "The Law" was an invitation to reject all restraint. Similarly, Crouch concludes that the Household Code was developed to counteract the threat of a form of "enthusiasm", such as that which appeared within some of the new Christian churches, that was threatening to undermine the basic structures of first century society. Crouch comments that women and slaves, in particular, sought to extend their new-found Christian freedom to relationships outside the church as well as within it.
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After a wasted year at the University of Leipzig, where Hermann stood at the zenith of his fame, Ritschl passed in 1826 to Halle. Here he came under the powerful influence of Christian Karl Reisig, a young Hermannianer with exceptional talent, a fascinating personality and a rare gift for instilling into his pupils his own ardour for classical study. The great controversy between the Realists and the Verbalists was then at its height, and Ritschl naturally sided with Hermann against Böckh. The early death of Reisig in 1828 did not sever Ritschl from Halle, where he began his professorial career with a great reputation and brilliant success, but soon hearers fell away, and the pinch of poverty compelled his removal to Breslau, where he reached the rank of ordinary professor in 1834, and held other offices.
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2, 5 and 6. After Op.20 it becomes harder to point to similar major jumps in the string quartet's development in Haydn's hands, though not due to any lack of invention or application on the composer's part. As Donald Tovey put it: "with Op.20 the historical development of Haydn's quartets reaches its goal; and further progress is not progress in any historical sense, but simply the difference between one masterpiece and the next." That Haydn's string quartets were already "classics" that defined the genre by 1801 can be judged by Ignaz Pleyel's publication in Paris of a "complete" series that year, and the quartet's evolution as vehicle for public performance can be judged by Pleyel's ten- volume set of miniature scores intended for hearers rather than players, early examples of ths genre of music publishing.
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Calvary Chapel's rolling commentary-style of preaching kept the Calvary Chapels close to the text of the Bible and was readily understandable by many hearers. Calvary Chapel developed its own internal training early for multiplication of church leaders and pastors; by pioneering a more informal and contemporary style in its church practices, Calvary Chapel reached large numbers in Costa Mesa, CA and expanded easily by adding many pastors and new congregations in many locations. The impact of Chuck Smith and Calvary Chapel on evangelical Christianity is profound, widespread, and largely unheralded. Rather than being a teacher of systems and methods of growing large churches (elements of which frustrated him in his denominational experience), Chuck Smith taught the Bible at pastors' conferences modeling in word and deed what he felt was the critical core of Calvary Chapels.
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Pieces written as musique mesurée were settings of the poetical form known as vers mesurés. Beginning in the late 1560s in Paris, under the direction of Jean- Antoine de Baïf, a group of poets known as the Pléiade attempted to recreate the metrical effect of ancient Greek and Latin poetry in French, using the quantitative principles of those languages. The attempt was more than an academic one: Baïf and his associates, horrified by the barbarity of the age, including the bloody religious wars which raged throughout the last decades of the century, sought to improve mankind by bringing back the ancient diction, which was believed to have had a positive ethical effect on its hearers. For this attempt they had the approval of the current king of France, Charles IX, and they met in secret to plan their musical revolution.
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Early charts of the New World sometimes added the legend regio gigantum ("region of the giants") to the Patagonian area. By 1611, the Patagonian god Setebos (Settaboth in Pigafetta) was familiar to the hearers of The Tempest. The concept and general belief persisted for a further 250 years, and was to be sensationally reignited in 1767 when an "official" (but anonymous) account was published of Commodore John Byron's recent voyage of global circumnavigation in HMS Dolphin. Byron and crew had spent some time along the coast, and the publication (Voyage Round the World in His Majesty's Ship the Dolphin) seemed to give proof positive of their existence; the publication became an overnight bestseller, thousands of extra copies were to be sold to a willing public, and other prior accounts of the region were hastily republished (even those in which giant-like folk were not mentioned at all).
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Jamalzadeh's major work Yeki Bud Yeki Nabud The literal translation of the phrase Yeki Bud Yeki Nabud is One Was There And One Was Not There, or There Was One And There Wasn't One, alluding to an indefinite time and place. Opening a story by Yeki Bud Yeki Nabud prepares the hearers (especially those of very young age) or readers that what they are about to hear or read is not necessarily true. Many may agree with the writer of this footnote, that hearing the words Yeki Bud Yeki Nabud immediately creates a very warm and intimate feeling in children; this feeling is often invoked even in those of advanced age upon hearing this phrase. (یکی بود یکی نبود - Once Upon a Time), published in 1921 in Berlin, did not reach Iran until a year later, and when it did, it was not received favourably.
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In 1794, Lagrange was appointed professor of the École Polytechnique; and his lectures there, described by mathematicians who had the good fortune to be able to attend them, were almost perfect both in form and matter. Beginning with the merest elements, he led his hearers on until, almost unknown to themselves, they were themselves extending the bounds of the subject: above all he impressed on his pupils the advantage of always using general methods expressed in a symmetrical notation. But Lagrange does not seem to have been a successful teacher. Fourier, who attended his lectures in 1795, wrote: :his voice is very feeble, at least in that he does not become heated; he has a very marked Italian accent and pronounces the s like z [...] The students, of whom the majority are incapable of appreciating him, give him little welcome, but the professeurs make amends for it.
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It was followed by conversation, which was first directed to the public affairs of the state and afterwards turned on valiant deeds in war and the exploits of illustrious men, whose praises might animate the younger hearers to an honourable emulation. While listening to that conversation, the youths seem to have been arranged in classes, each of which was placed under the superintendence of an officer especially appointed for that purpose. The syssitia were thus made to serve important political and educational ends. Unlike the Spartan format (see above), in most Cretan cities, > ...of all the fruits of the earth and cattle raised on the public lands, and > of the tribute which is paid by the Perioeci, one portion is assigned to the > Gods and to the service of the state, and another to the common meals, so > that men, women, and children are all supported out of a common stock.
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Cole also surmised that Joseph Smith worked under the inspiration of "Walters the Magician." Abner Cole's non-satirical account, published in the February 28, 1831 Reflector, mentions "a vagabond fortune-teller by the name of Walters, who [...] was once committed to the jail of this country for juggling, was the constant companion and bosom friend of these money digging impostors." Cole proposes "Walters [...] first suggested to Smith the idea of finding a book.". According to Cole, Walters would read, in Latin, from Cicero's Orations, "to his credulous hearers, uttering at the same time an unintelligible jargon, which he would afterwards pretend to interpret and explain, as a record of the former inhabitants of America" Cole recalls nights where Walters led a band of treasure hunters, "and drawing a circle around laborers, with the point of an old rusty sword" and "sacricides a fowl" to "the guardian of hidden wealth;".
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He managed to sound as if he were talking one on one even if he were behind a podium and there were 800 people on the other side, or if he were at a desk and there were 40 faculty senators facing him, or if he were at a table confronting six agenda committee members. Ken always sounded extemporaneous. He never gave canned speeches. He didn't read from a text, he looked up, made eye contact and spoke. “This speaking talent, which has been remarked on by almost everyone who ever heard Ryder speak, gave his hearers the sense that their president was actually talking to rather than at them and went a long way toward establishing rapport.” After 40 years of service to Northeastern, fourteen of which he had served as President, Ryder submitted his resignation to NU's Board of Trustees in 1989.
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In an exciting time in American history, Asbury was reported to be an extraordinary preacher. Biographer Ezra Squier Tipple wrote: "If to speak with authority as the accredited messenger of God; to have credentials which bear the seal of heaven ... if when he lifted the trumpet to his lips the Almighty blew the blast; if to be conscious of an ever-present sense of God, God the Summoner, God the Anointing One, God the Judge, and to project it into speech which would make his hearers tremble, melt them with terror, and cause them to fall as dead men; if to be and do all this would entitle a man to be called a great preacher, then Asbury was a great preacher." Bishop Asbury died in Spotsylvania County, Virginia. He was buried at Mount Olivet Cemetery, in Baltimore, near the graves of Bishops John Emory and Beverly Waugh.
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The book, which fictionalized the Alcott family during the girls' coming-of-age years, recast the father figure as a chaplain, away from home at the front in the Civil War. Alcott spoke, as opportunity arose, before the "lyceums" then common in various parts of the United States, or addressed groups of hearers as they invited him. These "conversations" as he called them, were more or less informal talks on a great range of topics, spiritual, aesthetic and practical, in which he emphasized the ideas of the school of American Transcendentalists led by Emerson, who was always his supporter and discreet admirer. He often discussed Platonic philosophy, the illumination of the mind and soul by direct communion with Spirit; upon the spiritual and poetic monitions of external nature; and upon the benefit to man of a serene mood and a simple way of life.
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In 1854, Brown was a delegate to the Virginia State Democratic Convention at Staunton that nominated Henry A. Wise for Governor, Brown was a delegate to the Wheeling Convention in 1861 that prevented the western portion of Virginia from seceding during the American Civil War, and took an active part in the formation of the state of West Virginia as a member of most of the conventions looking to the formation of the state. He was elected to the legislature of Virginia on May 23, 1861, from Kanawha County, "in the midst of turmoil in a divided country", and "attended many meetings when his hearers were armed for protection". In the winter of 1861-1862 he was elected and commissioned judge of the 18th judicial circuit of Virginia. While acting in this capacity the records of his courts were, in many counties, as fast as they were made, captured and destroyed, and on several occasions he narrowly escaped the repeated efforts to capture the court.
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But eloquent as was the historian of Knox in the closet, and amidst historic details, was he also capable of eloquence in the crowded popular assembly, with a subject so delicate as Greece for his theme? The answer was given in addresses so imbued with the spirit of ancient heroism and Marathonian liberty, so pervaded by the classical tone of Athenian poetry, and so wide in their range, from playful, refined, subtle wit, to the most vehement and subduing appeals of outraged indignant humanity, that the audiences were astonished and electrified. It was now evident that, had he so pleased, he might have been among the first of our orators. But hitherto he had been content to be known as a theologian and historian, while he magnanimously left it to others to shine upon the platform; and having now performed his allotted task, he retired, amidst the deep wonderment of his hearers, to the modest seclusion of his study, and the silent labours that awaited him there.
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The symphony was dedicated to the Philharmonic Society, who performed the London première on May 25, 1829, with Mendelssohn conducting.Mercer-Taylor, P. J. The Cambridge Companion to Mendelssohn, CUP (2004) For this performance Mendelssohn orchestrated the scherzo from his Octet Op. 20 as an alternative third movement for the symphony. The London première was reviewed in The Harmonicon: > ... though only about one or two-and-twenty years of age, he has already > produced several works of magnitude, which, if at all to be compared with > the present, ought, without such additional claim, to rank him among the > first composers of the age.... Fertility of invention and novelty of effect, > are what first strike the hearers of M. Mendelssohn's symphony; but at the > same time, the melodiousness of its subjects, the vigour with which these > are supported, the gracefulness of the slow movement, the playfulness of > some parts, and the energy of others, are all felt.... The author conducted > it in person, and it was received with acclamations....
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Xenophon cites other examples of legendary comrades, such as Orestes and Pylades, who were renowned for their joint achievements rather than any erotic relationship. Notably, in Xenophon's Symposium, the host Kallias and the young pankration victor Autolycos are called erastes and eromenos. Further evidence of this debate is found in a speech by an Athenian politician, Aeschines, at his trial in 345 BC. Aeschines, in placing an emphasis on the importance of paiderasteia to the Greeks, argues that though Homer does not state it explicitly, educated people should be able to read between the lines: "Although (Homer) speaks in many places of Patroclus and Achilles, he hides their love and avoids giving a name to their friendship, thinking that the exceeding greatness of their affection is manifest to such of his hearers as are educated men."[10] Most ancient writers (among the most influential Aeschylus, Plutarch, Theocritus, Martial and Lucian)[4] followed the thinking laid out by Aeschines.
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Faravahar (or Ferohar), one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi (guardian spirit) Aside from ancient Greek studies of the "good", the eastern part of ancient Persia almost five thousand years ago a religious philosopher called Zoroaster simplified the pantheon of early Iranian gods. into two opposing forces: Ahura Mazda (Illuminating Wisdom) and Angra Mainyu (Destructive Spirit) which were in conflict. For the western world, this idea developed into a religion which spawned many sects, some of which embraced an extreme dualistic belief that the material world should be shunned and the spiritual world should be embraced. Gnostic ideas influenced many ancient religions which teach that gnosis (variously interpreted as enlightenment, salvation, emancipation or "oneness with God") may be reached by practising philanthropy to the point of personal poverty, sexual abstinence (as far as possible for hearers, total for initiates) and diligently searching for wisdom by helping others.
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Some particular emphases are the following: The form of worship is centred on the reading of Scripture. The canonical scriptures are to be read in order, a chapter of each testament at a time, after which there was a long prescribed prayer and then the minister was to preach to the effect that 'his own and his hearers' hearts [are] to be rightly affected with their sins'. Baptism was to be administered at this same service using a font which the people could see and where they could hear, rather than hitherto where fonts had often been placed at the entrance of the Church. A long instruction preceded the administration of the rite which, among other things, made the point that baptism is not so necessary that the child be damned or the parents guilty if it were not administered, on the grounds that the children of the faithful 'are Christians and federally holy before baptism.
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It professed to give sciences and systematic arts entire and in their natural sequence. Coleridge's Introduction was a treatise on method, with fundamental approachColeridge, 'The Friend', Essay IV to emphasize the relations of ideas: > Method, therefore, becomes natural to the mind which has been accustomed to > contemplate not things only, or for their own sake alone, but likewise and > chiefly the relations of things, either their relations to each other, or to > the observer, or to the state and apprehension of the hearers. To enumerate > and analyze these relations, with the conditions under which alone they are > discoverable, is to teach the science of method. Later critics said of the actual plan that, being the proposal of Coleridge, it had at least enough of a poetical character to be eminently unpractical (Quarterly Review, cxiii, 379); but the treatises by Archbishop Richard Whately, Sir John Herschel, Professors Peter Barlow, George Peacock, Augustus de Morgan, and others, were considered excellent.
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Why the soldier whom Fawn impersonated to the very life. He does like > to be in the know, you know, equally so with his hearers, who would > willingly sit out a whole night with him if he’d keep them in the know all > the time, but James must draw the line somewhere, so he draws it at > Gatti’s.Kipling's My Great and Only (notes by David Page) accessed 17 Oct > 2007 Baroness Orczy, creator of the Scarlet Pimpernel, described a visit to the hall at the turn of the century in her autobiography: > The only hall which appealed to we two inveterate Bohemians was a funny > little one under the arches of Charing Cross Bridge where aspirants to fame > were given a trial with a view to a possible engagement in one or the other > of the important halls. Thus they were 'tried on the dog', as the ordeal was > called, and many a famous artiste started his or her career under the 'old > arches'.
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Remarks of Tertullian and Clement of Alexandria give a sense of resistance to the Shepherd among its hearers, and of a sense of controversy about it. Tertullian implies that Pope Callixtus I had quoted it as an authority (though evidently not as one of the books of the Bible), for he replies: "I would admit your argument, if the writing of The Shepherd had deserved to be included in the Divine Instrument, and if it were not judged by every council of the Churches, even of your own Churches, among the apocryphal." And again, he says that the Epistle of Barnabas - which is Tertullian's name for the NT Epistle of Hebrews is "more received among the Churches than the apocryphal epistle of the Shepherd" (De pudicitia, 10 and 20). Though Clement of Alexandria constantly quotes with reverence a work that seems to him to be very useful, and inspired; yet he repeatedly apologizes, when he has occasion to quote it, on the ground that "some people despise it".
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The oldest version now known was recast by Graindor de Douai, a contemporary of Louis VII of France. Graindor borrowed details from the chroniclers to make his work more lively and more accurate, for his object from the start was to tell the true praiseworthy tale, not cozen his listeners of their coin: :Seignor, oïés canchon, qui moult fait à loer :Par itel convenant la vos puis- je conter... :Je ne vous vorrai mie mensonges raconter :Ne fables, ne paroles pour vos deniers embler :Ains vous dirai canchon où il n'a hamender :Del barnage de Franche qui tant fait à loer! Such claims of truth-telling are part of the poet's epic repertory. Hyperbole and epic lists are other major features in this chanson: the poet takes care to mention every knightly name that would cause a rustle of recognition among his hearers, in a tradition as old as Homer, with the result that the Chanson d'Antioche was taken as history by heralds and genealogists of a later generation.
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They helped me understand it and told > me what to do with it.” An important finding highlighted in this study is that studies done by the World Health Organization (WHO) have found that “developing countries (non- Western) experience far higher rates of recovery from ‘schizophrenia’ than Western countries”. The researchers further articulate that these findings may be due to culturally specific meaning created about the experience of schizophrenia, psychosis, and hearing voices as well as “positive expectations around recovery”. Research has found that auditory hallucinations and hallucinations more broadly are not necessarily a symptom of “severe mental health” and instead might be more commonplace than assumed and also experienced by people in the general population. According to a literature review, “The prevalence of voice-hearers in the general population: A literature review”, which compared 17 studies on auditory hallucinations in participants from nine countries, found that “differences in the prevalence of [voice-hearing in the adult general population] can be attributed to true variations based on gender, ethnicity and environmental context”.
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The conflict of Aeschylus with Herodotus regarding the basic history of the Medes and Persians is so obvious that Walther Kranz stated, "Certainly one could complain, that thus Aeschylus (like his hearers) knew nothing about the enormous revolution in the East regarding the changeover of the dominion to the Persians." Steven Anderson writes, "The attempt to reconcile Aeschylus with Herodotus thus breaks down, not only because of the problem of correlating the Median kings, but also because of the problem of a Medo- Persian confederacy. Aeschylus presents the Medes and Persians as a united host right from the first Median king in the list, and does not indicate that there was a violent conquest of Media by Cyrus, as Herodotus claims there was." In the past, the interpretation taken by many classicists was that the two Median kings preceding Cyrus in this reference were Astyages and Xenophon's Cyaxares II. This was the position of Thomas Stanley, who edited what became the standard edition of the works of Aeschylus from the seventeenth to the nineteenth centuries.
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The oratory of Isaeus resembles in many points that of his teacher, Lysias: the style of both is pure, clear, and concise; but while Lysias is at the same time simple and graceful, Isaeus evidently strives to attain a higher degree of polish and refinement, without, however, in the least injuring the powerful and impressive character of his oratory. The same spirit is visible in the manner in which he handles his subjects, especially in their skillful division, and in the artful manner in which he interweaves his arguments with various parts of the exposition, whereby his orations become like a painting in which light and shade are distributed with a distinct view to produce certain effects. It was mainly owing to this mode of management that he was envied and censured by his contemporaries, as if he had tried to deceive and misguide his hearers. He was one of the first who turned their attention to a scientific cultivation of political oratory; but excellence in this department of the art was not attained until the time of Demosthenes.
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In the East, the prominent feature of penance was not the practice of mortification and pious works, though this was supposed; the penance imposed on sinners was a longer or shorter period of exclusion from communion and the Mass, to which they were gradually admitted to the different penitential "stations" or classes, three in number; for the "weepers" (proschlaiontes, flentes), mentioned occasionally, were not yet admitted to penance; they were great sinners who had to await their admission outside of the church. Once admitted, the penitents became "hearers" (achrooeenoi, audientes), and assisted at the Divine service until after the lessons and the homily; then, the "prostrated" (hypopiptontes, prostrati), because the bishop before excluding them, prayed over them while imposing his hands on them as they lay prostrate; finally the systantes, consistentes, who assisted at the whole service, but did not receive communion. The penanced ended with the rest of the faithful. These different periods amounted in all to three, five, ten, twelve or fifteen years, according to the gravity of the sins.
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Many scholars think of the seafarer's narration of his experiences as an exemplum, used to make a moral point and to persuade his hearers of the truth of his words.Rosteutscher and Ehrismann, cited in It has been proposed that this poem demonstrates the fundamental Anglo-Saxon belief that life is shaped by fate. In The Search for Anglo-Saxon Paganism, 1975, Eric Stanley pointed out that Henry Sweet’s Sketch of the History of Anglo-Saxon Poetry in W. C. Hazlitt’s edition of Warton’s History of English Poetry, 1871, expresses a typical 19th century pre- occupation with “fatalism” in the Old English elegies. Another understanding was offered in the Cambridge Old English Reader, namely that the poem is essentially concerned to state: "Let us (good Christians, that is) remind ourselves where our true home lies and concentrate on getting there"Marsden, p. 222 As early as 1902 W.W. Lawrence had concluded that the poem was a “wholly secular poem revealing the mixed emotions of an adventurous seaman who could not but yield to the irresistible fascination for the sea in spite of his knowledge of its perils and hardships”.
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The memorial to Edward Pococke, the first professor, in Christ Church Cathedral, Oxford University regulations introduced by Laud prescribed that the professor was to lecture for one hour every Wednesday between university terms at 9am (and during Lent at 8am) on Arabic grammar and literature, using "the work of some approved and ancient author, in which the proprities of the language and the elegance of the expression are remarkable." Failure to deliver a lecture on an appointed day would be marked with a fine of 20 shillings, unless the professor was very ill or had an urgent reason for absence approved by the vice-chancellor. Laud required the lecturer to speak without using "a hurried enunciation, but make all his statements in such a way that they may be readily taken down in writing by his hearers", and to remain after the lecture to listen to any questions "with kindness, and solve the difficulties and doubts mooted." Although all Bachelors of Arts and all medical students at the university were required to attend, this does not seem to have happened: Pococke only had a few students in the years that he was in Oxford.
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There was talk that the Sussex amateur should lead the MCC in Australia and New Zealand. Fortunately, wiser counsels prevailed and Hutton was confirmed as captain. Of the amateurs on tour Bill Edrich was an old comrade and had been a professional before the war, and the others - Reg Simpson, Trevor Bailey, Peter May and Colin Cowdrey - had been schoolboys when Hutton was making Test centuries. As a result, Hutton's right to the captaincy was not questioned, the team were happy to play under him and his conscientious vice-captain Peter May was particularly helpful.p101, Swanton, 1977 As a working class Yorkshireman he was not fully adept in social graces, and he gave his after-dinner speeches in "Pudsey English".pp57, Keith Miller, Cricket Crossfire, Oldbourne Press, 1956 When dealing with the press corps, Hutton used heavy silences and "developed the art when it suited him of delivering with much gravity Delphic utterances which his hearers could interpret however they pleased"p88, Swanton, 1977 Hutton captained England in 23 Tests - of which he won 11, drew 8 and lost 4 - and proved to be one of the most successful captains in England's history.
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