72 Sentences With "partakers" | Random Sentence Generator

It's restoring people to a place where they can be players and partakers in our community.

Partakers are also expected to track "important elements of their experiences such as cost, quality, customer service, and average wait time" on their social media networks.

A 2013 Unicef report found that among people ages 15 to 0003, one-third had consumed cannabis in the previous three months — making Canadian youth the biggest partakers in the world.

And although it be not always so plentiful as it was at this time with us, yet by the goodness of God, we are so far from want that we often wish you partakers of our plenty.

Paul urged Jewish and Greek Christians to consider that even the uncivilized nomads of the steppe frontier were valid and legitimate partakers at the Lord's table — brothers and sisters, not foreigners or barbarians (or "illegals," Paul might have added, if he were writing today).

Then it is served ceremoniously. When it is served, the partakers wait till everyone is served. Then a question is posed customarily by the partakers: "Ayya annam kutikkalama ?" (Ayya, may we eat the meal?) and when it is answered by those who serve as "Ayya annam kutiyunkal" (You may kindly eat the meal), the partakers eat the meal.

Then a question is posed customarily by the partakers: "Ayya annam kutikkalama ?" (Ayya, may we eat the meal?) and when it is answered by those who serve as "Ayya annam kutiyunkal" (You may kindly eat the meal), the partakers eat the meal. This was to ensure that everyone got the meal. The poor and the rich - all partake of this meal without discrimination.

Management Development Programs (Open Programmes) are tied on faculty research, expertise knowledge diagonally to various disciplines of management and draw partakers from different organizations. These Programs are offered for Senior and Middle Level Managers of different Functional and interdisciplinary areas.

Saefullah, H. 2017. ‘“Nevermind the jahiliyyah, here’s the hijrahs”: punk and the religious turn in the contemporary Indonesian underground scene’, Punk & Post-Punk, 6/2, pp. 263–89 This one finger sign involves partakers touching each other’s extended forefingers tip-to-tip.

In 1851, the Crow, the Sioux and six other Indian Nations signed the Fort Laramie treaty along with the US. It should ensure peace forever between all nine partakers. Further, the treaty described the different tribal territories. The US was allowed to construct roads and forts.Kappler, Charles J. (1904): Indian Affairs.

Likewise, the "extended basic" missions are of recent creation. These are designed to be code review missions where partakers learn how to read code and search for flaws. A set of 10 easter eggs hidden around HTS were known as the "HTS missions." For example, one of these "missions" was the fake Admin Panel.

When drinking alcohol, partakers cross hands and drink from the opposite glass to demonstrate trust. Fairy tales, folk music, and adherence to tradition and ethnic identity are strong characteristics of Nùng people. The Nùng's traditional indigo clothing, symbolising faithfulness, was made famous by Hồ Chí Minh, worn when he returned to Vietnam in 1941.

Today, the food being served as Anna Dharmam is known as Unpan Annam, literally meaning "the food to be eaten," and it has its own specific method of preparation. Rice, vegetables, and spices are cooked and mixed together for the purpose. Then it is served ceremoniously. When it is served, the partakers wait until everyone is served.

A group of individuals partake in making mont lone yay baw. The communal group preparation of mont lone yay baw is a Thingyan tradition, and partakers often play pranks by stuffing some rice balls with chili peppers instead of jaggery. Donors often dole out satuditha servings of mont lone yay baw to revelers during the Thingyan season.

He argued that Christ's person and work could not be separated, and that the Eucharist mediated his sacrificial death. In Reformed churches, only believing Christians are expected to partake of the Lord's Supper. Further, partakers are expected to examine and prepare themselves for the sacrament. This involves determining whether one acknowledges their sinfulness and has faith in Christ to forgive them.

According to Palamism, the divine essence remains transcendent and inaccessible, even after the Incarnation and the sending of the Holy Spirit.Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature(Associated University Presses 2007 ), p. 234 Theosis is possible because of God's energies, "through which God becomes known to us and makes us share in the divine life".

Preachers and theologians from various Protestant traditions (not only Wesleyan) use the term "imparted righteousness" to identify the righteous principle imparted by God to believers when He regenerates them. Believers thereby become "partakers of the divine nature" (cf. 2 Peter 1:4). It is this principle of righteousness imparted to men in regeneration which is ever in conflict with the old Adamic nature.

However, Reformed theology has also historically taught that when the Holy Communion is received, not only the Spirit, but also the true body and blood of Jesus Christ are received through the Spirit, but these are only received by those partakers who eat worthily (i.e., repentantly) with faith. The Holy Spirit unites the Christian with Jesus though they are separated by a great distance. See, e.g.

He opted for a penalty consistent with the guilt of the accused. He pointed to the criminal nature of the German nation. He noted that, regardless of the personal activities of members of the criminal organization subject to punishment are also punished in democratic societies perpetrators of offences committed unintentionally, if not opposed to the consequences of their actions. Partakers of the crime are those who silently accept them.

Of outer darkness and the sons of perdition, Mormon scripture states that "the end thereof, neither the place thereof, nor their torment, no man knows; Neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof".Doctrine and Covenants 76:45–46. The scripture asserts that those who are consigned to this state will be aware of its duration and limitations.

Periyar wanted to eradicate the concept of "village" as a discrimination word among places just as the concept outcast among social groups. Periyar advocated for a location where neither the name nor the situation or its conditions imply differences among people.Diehl, E.V. Ramasamy Naiker-Siriyar, p. 68. With the same aim in view, Periyar wanted farm laborers to be called "partakers in agriculture" and be paid 60 percentSaraswathi.

Let us, therefore, continue in that course > in which we, righteous and holy, believed. . . . So, then, brethren, having > received no small occasion to repent, while we have opportunity, let us turn > to God who called us, while yet we have One to receive us. For if we > renounce these indulgences and conquer the soul by not fulfilling its wicked > desires, we shall be partakers of the mercy of Jesus. . . .

Francis A. Sullivan believes that early Christian writers "did not preclude virtuous pagans from possibly attaining salvation", but he "agrees that it is possible that the patristic Fathers, had they been asked directly, may have denied that pagans and Jews could become partakers of eternal life." Yet certain of the Church Fathers are known to have taken a more broadly inclusive view as to the participation of non-Christians in divine wisdom. In Chapter 46 of his First Apology, Justin Martyr went so far as to claim all logos-inspired pagans as Christians, even those who espoused nontheistic philosophies: > We have been taught that Christ is the First-born of God, and we have > suggested above that He is the logos of whom every race of men and women > were partakers. And they who lived with the logos are Christians, even > though they have been thought atheists; as, among the Greeks, Socrates and > Heraclitus, and people like them.

Partakers are to express gratitude and praise to God in thanks for his death and the benefits it provides. The Supper is believed to assure Christians of their salvation and union with Christ, which has been communicated to them in the preaching of the gospel. The Supper is also believed to enhance Christians' union with one another. It calls Christians to love and obey Christ, and to live in harmony with other Christians.

Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature(Associated University Presses 2007 ), pp. 243–244 The rejection of Palamism by the West and by those in the East who favoured union with the West (the "Latinophrones"), actually contributed to its acceptance in the East, according to Martin Jugie, who adds: "Very soon Latinism and Antipalamism, in the minds of many, would come to be seen as one and the same thing".

Shattered storefront of a Jewish-owned shop in Berlin destroyed during Kristallnacht Partakers in the pogrom smashed Jewish shop windows by the hundreds. Jewish homes and synagogues were also torn apart in search of valuables, and so Nazis could achieve the joy of ruining a Jew's home. Raiders of synagogues took files and scrolls, silver shields from the Torah, and some bells and coins. Families reported the loss of jewelry, silver, decorations, furniture, and cash from their homes.

While Calixtus affirmed that the Apostles' Creed was an adequate definition of faith, Calovius rather held that one must believe every part of revealed truth in order to gain salvation. This led Calovius to deny as a heresy the idea that Roman Catholics or Calvinists could be partakers of salvation. As a writer of polemics Calovius had few equals. His chief dogmatic work, Systema Iocorum theologicorum, (12 volumes, 1655–1677) represents the climax of Lutheran scholasticism.

Sergey S. Horujy states that "hesychast studies may provide fresh look at some old interconfessional divisions, disclosing unexpected points of resemblance", and Jeffrey D. Finch says that "the future of East-West rapprochement appears to be overcoming the modern polemics of neo-scholasticism and neo-Palamism".J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature (Associated University Presses 2007 ), p. 244 Pope John Paul II repeatedly emphasized his respect for Eastern theology as an enrichment for the whole Church.

The fountain is the site where Real Madrid's supporters and players gather to celebrate the team's trophies as well as partakers of the successes of the Spain national football team. The goddess lost a hand in 1994, following a celebration of a victory of the Spanish national team. The goddess lost again one of her hands on 21 September 2002. The Fountain of Cybele has a replica, the namesake Fuente de Cibeles, located in Mexico City and inaugurated in 1980.

Cristina Narbona, El Mundo The couple, resident in Valdemorillo since 2001, married in July 2018. In 2019, he acquired Argentine citizenship through descent, stating that he wished to honor the memory of his father, who grew up in Mendoza, Argentina. Borrell speaks Spanish, Catalan, Italian, French and English. He has been a keen participant in the annual festivity in his native Pobla de Segur descending the Noguera Pallaresa river, in which the stream is rowed down by the partakers as log drivers (raiers).

He attempted to allay their consternations, posing the question, "Is it desirable that the workers on this farm should be the direct partakers of its proceeds?" He referred to the previously mentioned ‘Society Farm’ at Assington, Suffolk where thirty labourers had successfully tenanted a farm using an interest free loan from the owner. He encouraged self-expression and a vote by secret ballot but to no avail. Of the eleven voters, only one voted for ‘co-operation’, while the remainder voted for ‘every man for himself’.

A company of men meet for a hunt lasting several days at Castle Vogelöd, being hosted by Lord von Vogelschrey, but a sweeping rain brings the pleasure to nought and they spend their time in the inward parts of the castle. Even the not invited Count Johann Oetsch appears. He gets eschewed by other partakers of the hunt since he is reputed to have shot his own brother, Peter, a few years ago. This rumour gets nourished by a retired Judge of the District Court.

A Scottish Sacrament, by Henry John Dobson The Reformed confessions teach that Christ's true body and blood are really present in the Lord's Supper. Regarding what is received in the Supper, the Reformed tradition does not disagree with the position of Catholicism or Lutheranism. Reformed confessions teach that partakers of the Supper, in the words of the Belgic Confession, partake of "the proper and natural body and the proper blood of Christ". However, they deny the explanations for this eating and drinking made by Lutherans and Catholics.

The Body Positivity Movement has been groundbreaking because of the effect it has on the psychology of a person. The movement encourages the partakers view self-acceptance and self- love as traits that dignify the person. The movement is based on the image basing their sense of self-worth heavily on their physical appearance, and how good they perceive themselves to look. This is referred to in the field of psychology as appearance-contingent self-worth, and can be highly detrimental to an individual's body image.

There are many scholars who believe that corporate election excludes individuals from election, and therefore, in order to counter the view, proceed to show how individuals are obviously elect and partakers of election's blessings if the group they belong to is elect.Abasciano, "Clearing Up Misconceptions About Corporate Election," 63. Proponents of corporate election state that this can be shown as a mere assumption through evaluating the descriptions of corporate election. According to Abasciano, corporate election does not exclude individuals because, > it includes individuals, but only insofar as they are part of the group.

On the other hand, he might, as John of Gaunt did in the later fourteenth century, recruit people into his affinity regardless of their social weight, as an expression of his "courtly and chivalric ambitions", as Anthony Goodman said.Goodman, A., 'John of Gaunt: Paradigm of the Late Fourteenth-Century Crisis', Transactions of the Royal Historical Society 37 (1987), 146–48. A contemporary described these as "kin, friendis, allys and parttakaris" ("kin, friends, allies, and partakers") to the lord.Wormald, J., Lords and Men in Scotland: Bonds of Manrent, 1442–1603 (Edinburgh, 1985), 76ff.

The story follows the lead characters through their experiences as members of the Police Negotiation Cadre (PNC). The PNC is a volunteer unit of the Hong Kong police force specializing in negotiations with terrorist members, partakers of local violence, and individuals contemplating suicide. The whole series is dotted with both large and small cases handled by the story's heroes and heroines. There is a love square between Pang Kwok-Tung (Bobby Au-Yeung), Kan Kit (Kenix Kwok), Mok Ka- Chung (Moses Chan) and Poon Man-Ching (Winnie Yeung).

The ultimate goal is theosis an even closer union with God and closer likeness to God than existed in the Garden of Eden. This process is called Deification or "God became man that man might become 'god'". However, it must be emphasised that Orthodox Christians do not believe that man becomes God in his essence, or a god in his own nature. More accurately, Christ's salvific work enables man in his human nature to become "partakers of the Divine nature" (2 Peter 1:4); that is to say, man is united to God in Christ.

From this time he seems to have led a quiet and inoffensive life, till the clamour was raised about Francis Atterbury's plot to capture the royal family. Every loyal eye was on the watch for abettors or partakers of the horrid conspiracy; and Dr. Yalden, having some acquaintance with the bishop, and being familiarly conversant with Kelly his secretary, fell under suspicion, and was taken into custody. Upon his examination, he was charged with a dangerous correspondence with Kelly. The correspondence he acknowledged, but maintained that it had no treasonable tendency.

"Several Western scholars contend that the teaching of St. Gregory Palamas himself is compatible with Roman Catholic thought on the matter" (MichaelJ.Christensen, Jeffery A. Wittung, Partakers of the Divine Nature (Associated University Presses 2007 ), p. 243). Pope John Paul II repeatedly emphasized his respect for Eastern theology as an enrichment for the whole Church, declaring that, even after the painful division between the Christian East and the See of Rome, that theology has opened up profound thought-provoking perspectives of interest to the entire Catholic Church. He spoke in particular of the hesychast controversy.

In 2005, motivated by an article that was published in Eesti Ekspress, an investigation of the entitlement and possible corruption factors concerning the swap of rural land properties under nature conservation protection was started. In 2009 the Office of the Prosecutor General brought charges to the partakers of the Land Swap Case. Tullio Liblik was accused of bribing. Besides Liblik two members of Riigikogu, Villu Reiljan and Ester Tuiksoo, businessmen Toomas Annus, Einar Vettus and Tarmo Pedjasaar, also Kalev Kangur, the former Director General of Estonian Land Board, and corporate bodies AS Järvevana and AS E.L.L. Kinnisvara were accused.

1147 Ellen White states: "Those who claim that it was not possible for Christ to sin, cannot believe that He really took upon Himself human nature. But was not Christ actually tempted, not only by Satan in the wilderness, but all through His life, from childhood to manhood? In all points He was tempted as we are, and because He successfully resisted temptation under every form, He gave man the perfect example, and through the ample provision Christ has made, we may become partakers of the divine nature, having escaped the corruption which is in the world through lust."SDA Bible Commentary, vol.

Against Catholics, Reformed confessions teach that the bread and wine of the Supper do not become the blood and body of Christ, as in the Catholic view of transubstantiation. Against Lutherans, Reformed confessions do not teach that partakers of the Supper physically eat Christ's body and drink his blood with their mouths (). While Reformed confessions teach that in the Supper Christ is received in both his divine and human natures, the manner of eating is believed to be spiritual ('). The body and blood of Christ remain fleshly substance, but they are communicated to the partaker in a spiritual manner.

"Real Spiritual presence", also called "pneumatic presence", holds that not only the Spirit of Christ, but also the true body and blood of Jesus Christ (hence "real"), are received by the sovereign, mysterious, and miraculous power of the Holy Spirit (hence "spiritual"), but only by those partakers who have faith. This view approaches the "pious silence" view in its unwillingness to specify how the Holy Spirit makes Christ present, but positively excludes not just symbolism but also trans- and con-substantiation. It is also known as the "mystical presence" view, and is held by some Low Church Reformed Anglicans, as well as other Presbyterian Christians. This understanding is often called "receptionism".

Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image. The idea of the "image of God" demonstrates both the ability of man to move toward God (as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God grows and is sanctified by faith and experience, the image of God within man becomes ever more bright and clear.

The Osiandrian controversy was a controversy amongst the Lutherans, originated in around 1550 by Andreas Osiander, a German theologian. He asserted that it was only through the righteousness of Christ with respect to the divine nature (entirely excluding the righteousness of Christ with respect to the human nature) that mankind could obtain justification, and that men became partakers of Christ's divine righteousness through faith. Osiander thought the prevailing current in his area gave an overemphasis on forensic justification --he saw Christ as a physician who heals instead of as a judge who declares one righteous. He taught that God does not declare the sinner just, but makes him just.

Be not deceived: neither fornicators, nor > idolaters, nor adulterers, not effeminate, nor abusers of themselves with > mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor > extortioners, shall inherit the kingdom of God." [1 Corinthians 6:9–10] And > as it was not to those who are without that he said these things, but to > us—lest we should be cast forth from the kingdom of God, by doing any such > thing. . . . And again does the apostle say, "Let no man deceive you with > vain words; for because of these things cometh the wrath of God upon the > sons of mistrust. Be not ye therefore partakers with them.

The Romans saw clothing and footwear as unmistakable signs of power and status in society, and most Romans wore footwear, while slaves and peasants remained barefoot. The Middle Ages saw the rise of high-heeled shoes, also associated with power, and the desire to look larger than life, and artwork from that period often depicts bare feet as a symbol of poverty. Depictions of captives such as prisoners or slaves from the same period well into the 18th century show the individuals barefooted almost exclusively, at this contrasting the prevailing partakers of the scene. Officials like prosecutors, judges but also slave owners or passive bystanders were usually portrayed wearing shoes.

The later 20th century saw a change in the attitude of Roman Catholic theologians to Palamas.John Meyendorff (editor),Gregory Palamas - The Triads, p. xi While some Western theologians see the theology of Palamas as introducing an inadmissible division within God, others have incorporated his theology into their own thinking,Kallistos Ware in Oxford Companion to Christian Thought (Oxford University Press 2000 ), p. 186 maintaining that there is no conflict between his teaching and Roman Catholic thought."Several Western scholars contend that the teaching of St. Gregory Palamas himself is compatible with Roman Catholic thought on the matter" (Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature (Associated University Presses 2007 ), p. 243).

Instead of the word "apotheosis", Christian theology uses in English the words "deification" or "divinization" or the Greek word "theosis". Traditional mainstream theology, both East and West, views Jesus Christ as the preexisting God who undertook mortal existence, not as a mortal being who attained divinity. It holds that he has made it possible for human beings to be raised to the level of sharing the divine nature: he became human to make humans "partakers of the divine nature" "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."Irenaeus of Lyon, Adversus haereses, 3.19.

Anamnesis is the closest that human minds can come to experiencing the freedom of the soul before it is encumbered by matter. The process of incarnation is described in Neoplatonism as a trauma that causes the soul to forget its experiences (and often its divine origins as well). The storyteller's voice is concealed by John and Plato in order to pursue their anamnetic efforts and to encourage the following generations to be not only readers but also partakers in their original discussions on the soul. Gratitude, as an example of divine salvation, was expressed by offering to God the first fruits of the harvest which maintains an identity with those who performed these actions in the past and therefore actualising them in the present.

In spirituality, the tenability of neo-Palamism's essence-energy distinction and of the experiential vision of God as attained in theoria and theosis are actively debated. Although the 21st century saw a growth of anti-western sentiments with the rise of neo-Palamism, "the future of East–West rapprochement appears to be overcoming the modern polemics of neo-scholasticism and neo-Palamism".Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature (Associated University Presses 2007 ), p. 244 Since the Second Vatican Council, the Catholic Church has generally taken the approach that the schism is primarily ecclesiological in nature, that the doctrinal teachings of the Eastern Orthodox churches are generally sound, and that "the vision of the full communion to be sought is that of unity in legitimate diversity" as before the division.

At the centre of > the divine plan is Christ in whom. God shows his Face, in accord with the > favour of his will. The Mystery hidden in the centuries is revealed in its > fullness in the Word made flesh. And Paul then says: “in him all the > fullness of God was pleased to dwell” (Col 1:19)... The Second Vatican > Council, in the Dogmatic Constitution on the Church, speaks with clarity of > the universal call to holiness, saying that no one is excluded: “The forms > and tasks of life are many but holiness is one — that sanctity which is > cultivated by all who act under God’s Spirit and… follow Christ, poor, > humble and cross-bearing, that they may deserve to be partakers of his > glory” (Lumen Gentium, n.

In 1982 the World Council of Churches published the ecumenical paper Baptism, Eucharist and Ministry. The preface of the document states: A 1997 document, Becoming a Christian: The Ecumenical Implications of Our Common Baptism, gave the views of a commission of experts brought together under the aegis of the World Council of Churches. It states: Those who heard, who were baptized and entered the community's life, were already made witnesses of and partakers in the promises of God for the last days: the forgiveness of sins through baptism in the name of Jesus and the outpouring of the Holy Ghost on all flesh. Similarly, in what may well be a baptismal pattern, 1 Peter testifies that proclamation of the resurrection of Jesus Christ and teaching about new life lead to purification and new birth.

In one of his Discourses he defended the frequent sharing of his own inner experiences, writing that it was not presumptuous, but was done to encourage others in their inner life: > We have written them because we are mindful of God's gifts, which He has > bestowed on our unworthy self from the beginning of life until the present > moment ... and in gratitude we show to all of you the talent He has > entrusted to us. How can we be silent before such an abundance of blessings, > or out of ingratitude bury the talent that has been given to us (Mt. 25:18), > like ungrateful and evil servants? ... By our oral teaching we encourage you > too to strive that you may have part in His gifts and enjoy them, the gifts > of which we, though unworthy, have been partakers through His unutterable > goodness.

"Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature (Associated University Presses 2007 ), p. 243 At the same time, anti-ecumenical currents within Eastern Orthodoxy presented the Tabor Light doctrine as a major dogmatic division between the Eastern and the Western Church, with the Hesychast movement even described as "a direct condemnation of Papism"."St. Gregory Palamas and the Pope of Rome", Orthodox Tradition Volume XIII, Number 2, Center for Traditionalist Orthodox Studies (1996). "Those who are enlightened by God know Him truly, as did some of the Orthodox Popes of Rome before that Church's fall, but this knowledge is solely the product of union with Christ, both in the case of the pauper and the Pope, as St. Gregory so eloquently argues in his essay [On Divine and Deifying Participation] (Chrestou, op. cit.

This Declaration is "Recognized by the majority of Baptist scholars as the first true English Baptist confession of the faith" (Early, The Life and Writings of Thomas Helwys, 64). Helwys clearly communicates his stance regarding apostasy in point seven of the Declaration: > Men may fall away from the grace of GOD (Hebrews 12:15) and from the truth, > which they have received and acknowledged (Hebrews 10:26) after they have > tasted of the heavenly gift, and were made partakers of the HOLY SPIRIT, and > have tasted of the good word of GOD, and of the powers of the world to come > (Hebrews 6:4, 5). And after they have escaped from the filthiness of the > World, may be tangled again therein and overcome (2 Peter 2:20). A righteous > man may forsake his righteousness and perish (Ezekiel 18:24, 26).

Years later, San Francisco has become reliant upon the orphidnet, and the story focuses upon a group of teenage residents, known as "kiqqies", who are homeless but depend upon dumpster-diving and a particular portion of the orphidnet known as "the Big Pig". The Pig is seen as an addiction to those whose minds are clear, as it allows for its partakers to rapidly glean information for so long as one is accessing it. Jayjay, Thuy, Sonic and Kitty eventually meet Nektar, who has become head chef at a popular restaurant and the lead personality of a reality series, Founders, which is broadcast to viewers over the orphidnet. Nektar was being psychologically tortured and blackmailed by orphidnet "beetles" for criticizing presidential candidate Dick Too Dibbs (and refusing to run Dibbs' ads), the cousin of the disgraced former president, and the four visit her home to clear the beetles.

Following the Spanish authorities’ arrest of twenty-one Gabrieliños on the night of the rebellion, four of the Indians identified by the guards as the revolt's leaders were interrogated in early January 1786. Genealogist and descendant of some of the first Spanish partakers at the mission in Alta California, Thomas Workman Temple II, was the first scholar to study this interrogation's testimony, and published an article in 1958, “Toypurina the Witch and the Indian Uprising at San Gabriel”. To this day, despite the book's exaggeration of events it is one of the most complete accounts of the rebellion organized by Toypurina, used as a major reference in subsequent articles and books. Toypurina's popularity has stretched beyond the academic realm to Californians and Americans who now regard her as a symbol of Gabrieliño resistance to the missions, as well as a primordial figure among California Native women's protests against Spanish colonialism.

Several Western scholars have presented Palamism as compatible with Roman Catholic doctrine.Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature (Associated University Presses 2007 ), p. 243 In particular, Pope John Paul II in 1996 spoke favourably of hesychast spirituality,Original text (in Italian) Speaking of the hesychast controversy, Pope John Paul II said the term "hesychasm" refers to a practice of prayer marked by deep tranquillity of the spirit intent on contemplating God unceasingly by invoking the name of Jesus. While from a Catholic viewpoint there have been tensions concerning some developments of the practice, the Pope said, there is no denying the goodness of the intention that inspired its defence, which was to stress that man is offered the concrete possibility of uniting himself in his inner heart with God in that profound union of grace known as Theosis, divinization.

Arminius' opinion on the subject is clearly communicated in this relatively brief statement: > My sentiments respecting the perseverance of the Saints are, that those > persons who have been grafted into Christ by true faith, and have thus been > made partakers of his life-giving Spirit, possess sufficient powers [or > strength] to fight against Satan, sin, the world and their own flesh, and to > gain the victory over these enemies—yet not without the assistance of the > grace of the same Holy Spirit. Jesus Christ also by his Spirit assists them > in all their temptations, and affords them the ready aid of his hand; and, > provided they stand prepared for the battle, implore his help, and be not > wanting to themselves, Christ preserves them from falling. So that it is not > possible for them, by any of the cunning craftiness or power of Satan, to be > either seduced or dragged out of the hands of Christ.

The term divinization is characteristic of Eastern Christian thought. Western Christianity, at least since Augustine of Hippo (354-430) named as the doctor of grace, has always preferred to speak about supernatural grace transforming a Christian according to the Image of Christ. One cannot say, though, that the action of God on human nature conveyed in the term divinization (theosis) is alien to the Roman Catholic teaching, as is evident in Augustine repeating the famous phrase of Athanasius of Alexandria: "To make human beings gods, he was made man, who was God" (Deos facturus qui homines erant, homo factus est qui Deus erat ). It is evident from what the Catechism of the Catholic Church says of Christians as partakers of the divine nature: Arguably the most prolific of the medieval scholastic theologians, St. Thomas Aquinas, wrote: He also wrote of God's "special love, whereby He draws the rational creature above the condition of its nature to a participation of the Divine good".

The introduction of "Let us pray for the whole state of Christ's Church militant here in earth" remained unaltered and only a thanksgiving for those "departed this life in thy faith and fear" was inserted to introduce the petition that the congregation might be "given grace so to follow their good examples that with them we may be partakers of thy heavenly kingdom". Griffith Thomas commented that the retention of the words "militant here in earth" defines the scope of this petition: we pray for ourselves, we thank God for them, and adduces collateral evidence to this end. Secondly, an attempt was made to restore the Offertory. This was achieved by the insertion of the words "and oblations" into the prayer for the Church and the revision of the rubric so as to require the monetary offerings to be brought to the table (instead of being put in the poor box) and the bread and wine placed upon the table.

Granger recorded hearing "that she was as deeply interested herself in steering the helm, as she had often done in turning the spit; and that she was as constant a spur to her husband in the career of his ambition, as she had been to her servants in their culinary employments". However, Jesse argued that Elizabeth "seems to have laudably confined herself to the details of domestic life, nor is there any authenticated instance of her having exercised the slightest political influence over her husband. ... Besides, not one of her relations were partakers of her greatness, and Cromwell's behaviour to her appears throughout to have been rather that of a man who respects his wife as the mother of his children, than for any mental or personal qualifications of her own". He also pointed out "the singular and undoubted fact that she endeavoured to persuade her husband to recall the young King", without success.

The Manifesto Against the Death of the Spirit and the Earth (Spanish: Manifiesto contra la Muerte del Espíritu y de la Tierra) was a text published in the Spanish magazine El Cultural on 19 June 2002. Coauthored by Álvaro Mutis and Javier Ruiz Portella and described as an initiative to promote the ideas of the Nouvelle Droite, the text decried the "disenchantment of the world" and the "annihilation of the spirit's life", with the authors worried about "the disappearance of that breath by which men affirm themselves as men and not only as organic entities". The endorsements overcame a mere new- rightist profile, being actually ideologically transversal, with supporting intellectuals coming from both the left and right. The endorsers linked to the New Right, most often partakers of initiatives such as the or Hespérides and Nihil Obstat; namely Abel Posse, , Fernando Sánchez Dragó, Isidro Juan Palacios and José Javier Esparza became the coalescing nucleus around which the Grupo Manifiesto was formed.

Like Los Legendarios in 2016, they released two albums produced exclusively by them, called "Los Legendarios presentan: Tranz4Mando el Universo", alluding to their old stage name and working with Christian artists, such as Indiomar and Triple Seven, also participating in the productions of Michael Pratts, Funky, Musiko, Ivan 2Filoz and Omy Alka. In the album Victory (2017), they are partakers of the composition of the song «Escápate conmigo», which was nominated for the Billboard Music Awards 2018 in the Top Latin Song category, combination that was later repeated in the song «Quisiera alejarme» from the same album. Later, the duo would participate in the production of the song «Me niego» by the Mexican group Reik, with the voices of Ozuna and Wisin, song that received 5 Lo Nuestro Awards, Latin Pop Song from Year in the Billboard Latin Music Awards 2019 edition and the Diamond certification given by the Recording Industry Association of America (RIAA) of the United States. For that same album, "Ahora", they worked on the song "Duele", this time with Wisin & Yandel.

"All who have truly repented of sin, and by faith claimed the blood of Christ as their atoning sacrifice, have had pardon entered against their names in the books of heaven; as they have become partakers of the righteousness of Christ, and their characters are found to be in harmony with the law of God, their sins will be blotted out, and they themselves will be accounted worthy of eternal life." On the other hand, "When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God's remembrance." "Sins that have not been repented of and forsaken will not be pardoned and blotted out of the books of record, but will stand to witness against the sinner in the day of God." During the judgment, Satan will bring accusations of transgression and unbelief against believers, while Jesus acts as defense.

Commodore Charles Knowles Portrait of him when Governor of Louisburg, hangs in Portsmouth Atheneum Between 1743 and 1745 he captured a large number of prizes, with his success leading to a letter addressed to him and signed by 63 of the principal figures in Jamaica; > Sir, Though we are certain that the public services you have done, and are > continually doing, proceed, as they always will, from the noblest principle, > and without the least expectation of popular applause; yet, being fully > sensible, and having indeed been immediate partakers of them, we should > think it an unpardonable neglect at least, if it did not deserve a worse > appellation, should we omit to make our joint acknowledgement thereof, &c.; During this period he also found time to design the first British Tower in the west Indies, the 1745 River Fort Barbuda, a very early prototype of the later Martello Tower. “Martello Towers Worldwide” by Bill Clements, Pen & Sword Military 2011 pp. 146–148 Knowles was later appointed as captain of the newly built in 1745.

In September 1667, the Virginia officials passed the following law to prevent baptized slaves from gaining freedom: September 1667 Whereas some doubts have risen whether children that are slaves by birth, and by the charity and piety of their owners made partakers of the blessed sacrament of baptism, should by virtue of their baptism be made free, it is enacted and declared by this Grand Assembly, and the authority thereof, that the conferring of baptism does not alter the condition of the person as to his bondage or freedom; that diverse masters, freed from this doubt may more carefully endeavor the propagation of Christianity by permitting children, through slaves, or those of greater growth if capable, to be admitted to that sacrament. Until 1730, slave holders still hadn't learned to communicate the compatibility between slavery and Christianity to the converted slaves. Therefore, those aforementioned practices of inequality outraged baptized slaves, and they planned their insurrection on a Sunday morning in October, when the whites were attending church meetings.

The Mackinnons regularly feuded with the Clan Maclean. However, after the forfeiture of the Lordship of the Isles the Mackinnons tended to follow the MacLeans of Duart, though occasionally the clan sided with the MacDonalds of Skye, in the MacDonald's battles with the MacLeods. The name of the chief of the clan in 1493 is unknown, though in 1515 the chief was Neil Mackinnon of Mishnish. Two years later, in 1517, Neil and several others, described as "kin, men, servants and partakers" of Lauchlan Maclean of Duart, were included in a remission which was obtained for their part in the rebellion of Sir Donald Macdonald of Lochalsh.Anderson, pp. 28–29. In 1545, Ewen, the chief of the clan, was one of the barons and council of the Isles who swore allegiance to the King of England, at Knockfergus in Ireland.Maclauchlan & Wilson & Keltie, pp. 256–258. Donald Munro, High Dean of the Isles, in his A Description of the Western Isles of Scotland Called Hybrides, in 1549, described the Mackinnon controlled lands at that time.

Retrieved on 13 September 2014. G. Philips argues that Palamas's distinction is not an "ontological" distinction but, rather, analogous to a "formal distinction" in the Scotist sense of the term.Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature: The History and Development of Deificiation in the Christian Traditions (Associated University Presses 2007 ), pp. 243–244, Fairleigh Dickinson Univ Press, 2007 . Retrieved on 13 September 2014. According to Dominican Catholic theological historian Fr. Aidan Nichols, Palamas's essence–energies distinction is not a mere "formal" distinction "demanded by the limited operating capacities of human minds". According to Anna N. Williams's study of Palamas, which is more recent than the assessments of Hart and Philips, in only two passages does Palamas state explicitly that God's energies are "as constitutively and ontologically distinct from the essence as are the three Hypostases," and in one place he makes explicit his view, repeatedly implied elsewhere, that the essence and the energies are not the same; but Williams contends that not even in these passages did Palamas intend to argue for an "ontological or fully real distinction," and that the interpretation of his teaching by certain polemical modern disciples of his is false.

They believe that Gentile nations, including the Philippines, are partakers of the promise of eternal life, through belief in Jesus Christ and the gospel and are not authorized by God to establish their own church, but mere members associated with the same "body" or the church written in the gospel by accepting it and executing the doctrines written by the apostles. Guided by this scriptural principle, the church's registered name contains descriptive words "ang mga kaanib" in Tagalog or "members" in English to emphasize the group's association today, as "members" of the "Church of God" that is already established long time ago and was written in the Bible. On April 25, 1980, in compliance with government regulations, Eliseo Soriano registered the group with the Securities and Exchange Commission (SEC) as Ang Mga Kaanib sa Iglesia ng Dios Kay Kristo Hesus, Haligi at Saligan ng Katotohan, sa Bansang Pilipinas (English: Members of the Church of God in Christ Jesus, Pillar and Ground of Truth in the Philippines). In 2004, its registered name was changed to "Members Church of God International" (Tagalog: Mga Kaanib sa Iglesia ng Dios na Pandaigdig) in line with the church's overseas expansion.