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Primary Source Documentation - Decrees from the Orthodox Synod of Jerusalem
Acts and Decrees of The Synod of Jerusalem
Sometimes called
The Council of Bethlehem
Under Dontheus, Patriarch of Jerusalem in 1672
The Orthodox Confession of The Catholic and
Apostolic Eastern Church
Edited by J. J. Overbeck, DD
Publisher Thomas Baker, London, 1899
Electronic edits by Scott Windsor, 2015
Pages 111-152 – This document contains just the decrees from the Synod of Jerusalem (Eastern Orthodox).
Decree I
We believe in one God, true, almighty, and infinite, the Father, the Son, and the Holy Spirit the Father unbegotten the Son begotten of the Father before the ages, and consubstantial with Him and the Holy Spirit proceeding from the Father, and consubstantial with the Father and the Son. These three Persons in one essence we call the All-holy Trinity, by all creation to be ever blessed, glorified, and adored.
Decree II
We believe the Divine and Sacred Scriptures to be God-taught and, therefore, we ought to believe the same without doubting yet not otherwise than as the Catholic Church hath interpreted and delivered the same. For every foul heresy receiveth, indeed, the Divine Scriptures, but perversely interpreteth the same, using metaphors, and homonymies, and sophistries of man's wisdom, confounding what ought to be distinguished, and trifling with what ought not to be trifled with. For if [we were to receive the same] otherwise, each man holding every day different sense concerning the same, the Catholic Church would not [as she doth] by the grace of Christ continue to be the Church until this day, holding the same doctrine of faith, and always identically and steadfastly believing, but would be rent into innumerable parties, and subject to heresies neither would the Church be holy, the pillar and ground of the truth, without spot or wrinkle but would be the Church of the malignant as it is manifest that of the heretics undoubtedly is, and especially that of Calvin, who are not ashamed to learn from the Church, and then to wickedly repudiate her.
Wherefore, the witness also of the Catholic Church is, we believe, not of inferior authority to that of the Divine Scriptures. For one and the same Holy Spirit being the author of both, it is quite the same to be taught by the Scriptures and by the Catholic Church. Moreover, when any man speaketh from himself he is liable to err, and to deceive, and be deceived but the Catholic Church, as never having spoken, or speaking from herself, but from the Spirit of God who being her teacher, she is ever unfailingly rich it is impossible for her to in any wise err, or to at all deceive, or be deceived but like the Divine Scriptures, is infallible, and hath perpetual authority.
Decree III
We believe the most good God to have from eternity predestinated unto glory those whom He hath chosen, and to have consigned unto condemnation those whom He hath rejected but not so that He would justify the one, and consign and condemn the other without cause.
For that were contrary to the nature of God, who is the common Father of all, and no respecter of persons, and would have all men to be saved, and to come to the knowledge of the truth; but since He foreknew the one would make right use of their free-will, and the other wrong, He predestinated the one, or condemned the other. And we understand the use of free-will thus, that the Divine and illuminating grace, and which we call preventing grace, being, as light to those in dark ness, by the Divine goodness imparted to all, to those that are willing to obey this for it is of use only to the willing, not to the unwilling and co-operate with it, in what it requireth as necessary to salvation, there is consequently granted particular grace which, co-operating with us, and enabling us, and making us perseverant in the love of God, that is to say, in performing those good things that God would have us to do, and which His preventing grace admonisheth us that we should do, justifieth us, and maketh us predestinated. But those who will not obey, and co-operate with grace and, therefore, will not observe those things that God would have us perform, and that abuse in the service of Satan the free-will, which they have received of God to perform voluntarily what is good, are consigned to eternal condemnation.
But to say, as the most wicked heretics do and as is contained in the Chapter answering hereto that God, in predestinating, or condemning, had in no wise regard to the works of those predestinated, or condemned, we know to be profane and impious. For thus Scripture would be opposed to itself, since it promiseth the believer salvation through works, yet supposeth God to be its sole author, by His sole illuminating grace, which He bestoweth without preceding works, to shew to man the truth of divine things, and to teach him how he may co-operate therewith, if he will, and do what is good and acceptable, and so obtain salvation. He taketh not away the power to will to will to obey, or not obey him.
But than to affirm that the Divine Will is thus solely and without cause the author of their condemnation, what greater calumny can be fixed upon God and what greater injury and blasphemy can be offered to the Most High For that the Deity is not tempted with evils, and that He equally willeth the salvation of all, since there is no respect of persons with Him, we do know and that for those who through their own wicked choice, and their impenitent heart, have become vessels of dishonour, there is, as is just, decreed condemnation, we do confess. But of eternal punishment, of cruelty, of pitilessness, and of inhumanity, we never, never say God is the author, who tells us that there is joy in heaven over one sinner that repenteth. Far be it from us, while we have our senses, thus to believe, or to think and we do subject to an eternal anathema those who say and think such things, and esteem them to be worse than any infidels.
Decree IV
We believe the tri-personal God, the Father, the Son, and the Holy Spirit to be the maker of all things visible and invisible and the invisible are the angelic Powers, rational souls, and demons, though God made not the demons what they afterwards became by their own choice, but the visible are heaven and what is under heaven. And because the Maker is good by nature, He made all things very good whatsoever He hath made, nor can He ever be the maker of evil.+ But if there be aught evil, that is to say, sin, come about contrarily to the Divine Will, in man or in demon, for that evil is simply in nature, we do not acknowledge, it is either of man, or of the devil. For it is true and infallible rule, that God is in no wise the author of evil, nor can it at all by just reasoning be attributed to God.
Decree V
We believe all things that are, whether visible or invisible, to be governed by the providence of God but although God foreknoweth evils, and permitteth them, yet in that they are evils, He is neither their contriver nor their author. But when such are come about, they may be over-ruled by the Supreme Goodness for something beneficial, not indeed as being their author, but as engrafting thereon something for the better. And we ought to adore, but not curiously pry into, Divine Providence in its ineffable and only partially revealed judgments. Albeit what is revealed to us in Divine Scripture concerning it as being conducive to eternal life, we ought honestly to search out, and then nhesitatingly to interpret the same agreeably to primary notions of God.
Decree VI
We believe the first man created by God to have fallen in Paradise, when, disregarding the Divine commandment, he yielded to the deceitful counsel of the serpent. And hence hereditary sin flowed to his posterity so that none is born after the flesh who beareth not this burden, and experienceth not the fruits thereof in this present world. But by these fruits and this burden we do not understand [actual] sin, such as impiety, blasphemy, murder, sodomy, adultery, fornication, enmity, and whatsoever else is by our depraved choice committed contrarily to the Divine Will, not from nature for many both of the Forefathers and of the Prophets, and vast numbers of others, as well of those under the shadow [of the Law], as under the truth [of the Gospel], such as the divine Precursor, and especially the Mother of God the Word, the ever-virgin Mary, experienced not these, or such like faults but only what the Divine Justice inflicted upon man as punishment for the [original] transgression, such as sweats in labour, afflictions, bodily sicknesses, pains in child-bearing, and, in fine, while on our pilgrimage, to live laborious life, and lastly, bodily death.
Decree VII
We believe the Son of God, Jesus Christ, to have emptied Himself, that is, to have taken into His own Person human flesh, being conceived of the Holy Spirit, in the womb of the ever-virgin Mary and, becoming man, to have been born, without causing any pain or labour to His own Mother after the flesh, or injury to her virginity, to have suffered, to have been buried, to have risen again in glory on the third day, according to the Scriptures, to have ascended into the heavens, and to be seated at the right hand of God the Father. Whom also we look for to judge the living and the dead.Decree VIII
We believe our Lord Jesus Christ to be the only mediator, and that in giving Himself ransom for all He hath through His own Blood made reconciliation between God and man, and that Himself having caret for His own is advocate and propitiation for our sins.
Albeit, in prayers and supplications unto Him, we say the Saints are intercessors, and, above all, the undefiled Mother of the very God the Word; the holy Angels too whom we know to be set over us the Apostles, Prophets, Martyrs, Pure Ones, and all whom He hath glorified as having served Him faithfully. With whom we reckon also the Bishops and Priests, as standing about the Altar of God, and righteous men eminent for virtue. For that we should pray one for another, and that the prayer of the righteous availeth much, and that God heareth the Saints rather than those who are steeped in sins, we learn from the Sacred Oracles. And not only are the Saints while on their pilgrimage regarded as mediators and intercessors for us with God, but especially after their death, when all reflective vision being done away, they behold clearly the Holy Trinity in whose infinite light they know what concerneth us. For as we doubt not but that the Prophets while they were in body with the perceptions of the senses knew what was done in heaven, and thereby foretold what was future so also that the Angels, and the Saints become as Angels, know in the infinite light of God what concerneth us, we doubt not, but rather unhesitatingly believe and confess.
Decree IX
We believe no one to be saved without faith. And by faith we mean the right notion that is in us concerning God and divine things, which, working by love, that is to say, by [observing] the Divine commandments, justifieth us with Christ and without this [faith] it is impossible to please God.
Decree X
We believe that what is called, or rather is, the Holy Catholic and Apostolic Church, and in which we have been taught to believe, containeth generally all the Faithful in Christ, who, that is to say, being still on their pilgrim age, have not yet reached their home in the Fatherland. But we do not in any wise confound this Church which is on its pilgrimage with that which is in the Fatherland, because it may be, as some of the heretics say, that the members of the two are sheep of God, the Chief Shepherd, and hallowed by the same Holy Spirit for that is absurd and impossible, since the one is yet militant, and on its journey and the other is triumphant, and settled in the Fatherland, and hath received the prize. Of which Catholic Church, since a mortal man cannot universally and perpetually be head, our Lord Jesus Christ Himself is head, and Himself holding the rudder is at the helm in the governing of the Church, through the Holy Fathers. And, therefore, over particular Churches, that are real Churches, and consist of real members [of the Catholic Church], the Holy Spirit hath appointed Bishops as leaders and shepherds, who being not at all by abuse, but properly, authorities and heads, look unto the Author and Finisher of our Salvation, and refer to Him what they do in their capacity of heads forsooth.
But forasmuch as among their other impieties, the Calvinists have fancied this also, that the simple Priest and the High Priest are perhaps the same and that there is no necessity for High Priests, and that the Church may be governed by some Priests; and that not High Priest [only], but a Priest also is able to ordain Priest, and a number of Priests to ordain High Priest and affirm in lofty language that the Eastern Church assenteth to this wicked notion for which purpose the Tenth Chapter was written by Cyril we explicitly declare according to the mind which hath obtained from the beginning in the Eastern Church That the dignity of the Bishop is so necessary in the Church, that without him, neither Church nor Christian could either be or be spoken of. For he, as successor of the Apostles, having received in continued succession by the imposition of hands and the invocation of the All-holy Spirit the grace that is given him of the Lord of bind ing and loosing, is living image of God upon the earth, and by most ample participation of the operation of the Holy Spirit, who is the chief functionary, is fountain of all the Mysteries [Sacraments] of the Catholic Church, through which we obtain salvation. And he is, we suppose, as necessary to the Church as breath is to man, or the sun to the world. Whence it hath also been elegantly said by some in commendation of the dignity of the High Priesthood, 'What God is in the heavenly Church of the first-born, and the sun in the world, that every High Priest is in his own particular Church, as through him the flock is enlightened, and nourished, and becometh the temple of God.' And that this great mystery and dignity of the Episcopate hath descended unto us by continued succession is manifest. For since the Lord hath promised to be with us always, although He be with us by other means of grace and Divine operations, yet in a more eminent manner doth He, through the Bishop as chief functionary, make us His own and dwell with us, and through the divine Mysteries is united with us of which the Bishop is the first minister, and chief functionary, through the Holy Spirit, and suffereth us not to fall into heresy. And, therefore [John] the Damascen, in his Fourth Epistle to the Africans, hath said, the Catholic Church is everywhere committed to the care of the Bishops and that Clement, the first Bishop of the Romans, and Evodius at Antioch, and Mark at Alexandria, were successors of Peter is acknowledged. Also that the divine Andrew seated Stachys on the Throne of Constantinople, in his own stead and that in this great holy city of Jerusalem our Lord Himself appointed James, and that after James another succeeded, and then another, until our own times. And, therefore, Tertullian in his Epistle to Papianus called all Bishops the Apostles' successors. To their succession to the Apostles' dignity and authority Eusebius, the [friend] of Pamphilus, testifieth, and all the Fathers testify, of whom it is needless to give list and this the common and most ancient custom of the Catholic Church confirmeth.
And that the dignity of the Episcopate differeth from that of the simple Priest, is manifest. For the Priest is ordained by the Bishop, but a Bishop is not ordained by a Priest, but by two or three High Priests, as the Apostolic Canon directeth. And the Priest is chosen by the Bishop, but the High Priest is not chosen by the Priests or Presbyters, nor is he chosen by secular Princes, but by the Synod of the Primatial Church of that country, in which is situated the city that is to receive the ordinand, or at least by the Synod of the Province in which he is to become a Bishop. Or, if ever the city choose him, it doth not this absolutely; but the election is referred to the Synod; and if it appear that he hath obtained this agreeably to the Canons, the Elect is advanced by ordination by the Bishops, with the invocation of the All-holy Spirit; but if not, he is advanced whom the Synod chooseth. And the Priest, indeed, retaineth to himself the authority and grace of the Priesthood, which he hath received; but the Bishop imparteth it to others also. And the one having received the dignity of the Priesthood from the Bishop, can only perform Holy Baptism, and Prayer-oil, minister sacrificially the unbloody Sacrifice, and impart to the people the All-holy Body and Blood of our Lord Jesus Christ, anoint the baptised with the Holy Myron [Chrism], crown the Faithful legally marrying, pray for the sick, and that all men may be saved and come to the knowledge of the truth, and especially for the remission and forgiveness of the sins of the Faithful, living and dead. And if he be eminent for experience and virtue, receiving his authority from the Bishop, he directeth those Faithful that come unto him, and guideth them into the way of possessing the heavenly kingdom, and is appointed a preacher of the sacred Gospel. But the High Priest is also the minister of all these, since he is in fact, as hath been said before, the fountain of the Divine Mysteries and graces, through the Holy Spirit, and he alone consecrateth the Holy Myron. And the ordinations of all orders and degrees in the Church are proper to him; and in a primary and highest sense he bindeth and looseth, and his sentence is approved by God, as the Lord hath promised. (Matt 16:19) And he preacheth the Sacred Gospel, and contendeth for the Orthodox faith, and those that refuse to hear he casteth out of the Church as heathens and publicans. (Matt 18:17) and he putteth heretics under excommunication and anathema, and layeth down his own life for the sheep. (John 10:11) From which it is manifest, that without contradiction the Bishop differeth from the simple Priest, and that without him all the Priests in the world could not exercise the pastorate in the Church of God, or govern it at all. But it is well said by one of the Fathers, that it is not easy to find a heretic that hath understanding. For when these forsake the Church, they are forsaken by the Holy Spirit, and there remaineth in them neither understanding nor light, but only darkness and blindness. For if such had not happened to them, they would not have opposed things that are most plain among which is the truly great mystery of Episcopacy, which is taught by Scripture, written of, and witnessed to, both by all Ecclesiastical history and the writings of holy men, and always held and acknowledged by the Catholic Church.
Decree XI
We believe to be members of the Catholic Church all the Faithful, and only the Faithful who, forsooth, having received the blameless Faith of the Saviour Christ, from Christ Himself, and the Apostles, and the Holy (Ecumenical Synods, adhere to the same without wavering although some of them may be guilty of all manner of sins. For unless the Faithful, even when living in sin, were members of the Church, they could not be judged by the Church. But now being judged by her, and called to repentance, and guided into the way of her salutary precepts, though they may be still defiled with sins, for this only, that they have not fallen into despair, and that they cleave to the Catholic and Orthodox faith, they are, and are regarded as, members of the Catholic Church.
Decree XII
We believe the Catholic Church to be taught by the Holy Spirit. For he is the true Paraclete whom Christ sendeth from the Father (John 15:26), to teach the truth John 16:13), and to drive away darkness from the minds of the Faithful. The teaching of the Holy Spirit, however, doth not immediately, but through the holy Fathers and Leaders of the Catholic Church, illuminate the Church. For as all Scripture is, and is called, the word of the Holy Spirit not that it was spoken immediately by Him, but that it was spoken by Him through the Apostles and Prophets so also the Church is taught indeed by the Life-giving Spirit, but through the medium of the holy Fathers and Doctors (whose rule is acknowledged to be the Holy and Ecumenical Synods for we shall not cease to say this ten thousand times) and, therefore, not only are we persuaded, but do profess as true and undoubtedly certain, that it is impossible for the Catholic Church to err, or at all be deceived, or ever to choose falsehood instead of truth. For the All-holy Spirit continually operating through the holy Fathers and Leaders faithfully ministering, delivereth the Church from error of every kind.
Decree XIII
We believe man to be not simply justified through faith alone, but through faith which worketh through love, that is to say, through faith and works. But [the notion] that faith fulfilling the function of hand layeth hold on the righteousness which is in Christ, and applieth it unto us for salvation, we know to be far from all Orthodoxy. For faith so understood would be possible in all, and so none could miss salvation, which is obviously false. But on the contrary, we rather believe that it is not the correlative of faith, but the faith which is in us, justifieth through works, with Christ. But we regard works not as witnesses certifying our calling, but as being fruits in themselves, through which faith becometh efficacious, and as in themselves meriting, through the Divine promises, that each of the Faithful may receive what is done through his own body, whether it be good or bad, forsooth.
Decree XIV
We believe man in falling by the [original] transgression to have become comparable and like unto the beasts, that is, to have been utterly undone, and to have fallen from his perfection and impassibility, yet not to have lost the nature and power which he had received from the supremely good God. For otherwise he would not be rational, and consequently not man; but to have the same nature, in which he was created, and the same power of his nature, that is free-will, living and operating. So as to be by nature able to choose and do what is good, and to avoid and hate what is evil. For it is absurd to say that the nature which was created good by Him who is supremely good lacketh the power of doing good. For this would be to make that nature evil than which what could be more impious? For the power of working dependeth upon nature, and nature upon its author, although in a different manner.
And that a man is able by nature to do what is good, even our Lord Himself intimateth, saying, even the Gentiles love those that love them Matt 5:46; Luke 6:32). But this is taught most plainly by Paul also, in Romans 2:14, and elsewhere expressly, saying in so many words, The Gentiles which have no law do by nature the things of the law.' From which it is also manifest that the good which a man may do cannot forsooth be sin. For it is impossible that what is good can be evil. Albeit, being done by nature only, and tending to form the natural character of the doer, but not the spiritual, it contributeth not unto salvation thus alone without faith, nor yet indeed unto condemnation, for it is not possible that good, as such, can be the cause of evil. But in the regenerated, what is wrought by grace, and with grace, maketh the doer perfect, and rendereth him worthy of salvation.
A man, therefore, before he is regenerated, is able by nature to incline to what is good, and to choose and work moral good. But for the regenerated to do spiritual good--for the works of the believer being contributory to salvation and wrought by supernatural grace are properly called spiritual--it is necessary that he be guided and prevented by grace, as hath been said in treating of predestination; so that he is not able of himself to do any work worthy of Christian life, although he hath it in his own power to will, or not to will, to co-operate with grace.
Decree XV
We believe that there are in the Church Evangelical Mysteries [i.e., Sacraments of the Gospel Dispensation], and that they are seven. For a less or a greater number of the Mysteries we have not in the Church; since any number of the Mysteries other than seven is the product of heretical madness. And the seven of them were instituted in the Sacred Gospel, and are gathered from the same, like the other dogmas of the Catholic Faith.
For in the first place our Lord instituted Holy Baptism by the words, Go ye and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 27:19); and by the words, He that believeth and is baptized shall be saved, but he that disbelieveth shall be condemned (Mark 16:16).'
And that of Confirmation, that is to say, of the Holy Myron or Holy Chrism, by the words, But ye tarry ye in the city of Jerusalem, until ye be endued with power from on high (Luke 24:49).' With which they were endued by the coming of the Holy Spirit, and this the Mystery of Confirmation signified; concerning which Paul also discourseth in the Second Epistle to the Corinthians, 1, and Dionysius the Areopagite more explicitly.
And the Priesthood by the words, "This do ye for My Memorial (Luke 22:19);" and by the words, 'Whatsoever ye shall bind and loose upon the earth shall be bound and loosed in the heavens (Matt 18:18).'
And the unbloody Sacrifice (Eucharist) by the words, "Take, eat ye; This is My Body (Matt 26:26; Mark 16:22; Luke 22:19 and 1 Cor 2:24);" and, "Drink ye all of It This is My Blood of the New Testament (Matt 26:27; Mark 16:24; Luke 22:20 and 1 Cor 2:25);" and by the words, "Except ye eat the Flesh of the Son of Man, ye have not life in yourselves (John 6:53)."
And Marriage, when, having recited the things which had been spoken thereof in the Old [Testament], He, as it were, set His seal thereto by the words, Those whom God hath joined together, let not man put asunder (Matt 14:6)," and this the divine Apostle also calleth a great Mystery (Eph 5:32).
And Penance, with which is joined sacramental confession by the words, "Whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained (John 20:23);" and by the words, "Except ye repent, ye shall [all] likewise perish (Luke 13:3-5)."
And lastly, the Holy Oil or Prayer-Oil is spoken of in Mark 6:13, and is expressly witnessed to by the Lord's brother (James 5:14).
And the Mysteries consist of something natural, and of something supernatural and are not bare signs of the promises of God.
For then they would not differ from circumcision than which [notion] what could be worse? And we acknowledge them to be, of necessity, efficient means of grace to the receivers. But we reject, as alien to Christian doctrine, the notion that the integrity of the Mystery requireth the use of the earthly thing [i.e., dependeth upon its reception] for this is contrary to the Mystery of the Offering [i.e., the Sacrament of the Eucharist], which being instituted by the Substantial Word, and hallowed by the invocation of the Holy Spirit, is perfected by the presence of the thing signified, to wit, of the Body and Blood of Christ. And the perfecting thereof necessarily precedeth its use. For if it were not perfect before its use, he that useth it not aright could not eat and drink judgment unto himself (1 Cor 11:26-29) since he would be partaking of mere bread and wine. But now, he that partaketh unworthily eateth and drinketh judgment unto himself; so that not in its use, but even before its use, the Mystery of the Eucharist hath its perfection. Moreover, we reject as something abominable and pernicious the notion that when faith is weak the integrity of the Mystery is impaired. For heretics who abjure their heresy and join the Catholic Church are received by the Church although they received their valid Baptism with weakness of faith. Wherefore, when they afterwards be come possessed of the perfect faith, they are not again baptised.
Decree XVI
We believe Holy Baptism, which was instituted by the Lord, and is conferred in the name of the Holy Trinity, to be of the highest necessity. For without it none is able to be saved, as the Lord said, "Whosoever is not born of water and of the Spirit, shall in no wise enter into the Kingdom of the Heavens (John 3:5)." And, therefore, it is necessary even for infants, since they also are subject to original sin, and without Baptism are not able to obtain its remission. Which the Lord shewed when he said, not of some only, but simply and absolutely, Whosoever is not born [again],' which is the same as saying, All that after the coming of Christ the Savior would enter into the Kingdom of the Heavens must be regenerated.' And forasmuch as infants are men, and as such need salvation; needing salvation, they need also Baptism. And those that are not regenerated, since they have not received the remission of hereditary sin, are, of necessity, subject to eternal punishment, and consequently cannot without Baptism be saved so that even infants ought, of necessity, to be baptized. Moreover, infants are saved, as is said in Matthew 19:12 but he that is not baptized is not saved. And consequently even infants must of necessity be baptized. And in the Acts 7:12 and 15:35 it is said that the whole houses were baptized, and consequently the infants.
To this the ancient Fathers also witness explicitly, and among them Dionysius in his Treatise concerning the Ecclesiastical Hierarchy and Justin in his fifty-sixth Question, who saith expressly, "And they are vouchsafed the benefits of Baptism by the faith of those that bring them to Baptism." And Augustine saith that it is an Apostolical tradition, that children are saved through Baptism and in another place, 'The Church giveth to babes the feet of others, that they may come and the hearts of others, that they may believe and the tongues of others, that they may promise and in another place, Our mother, the Church, furnisheth them with a particular heart.'
Now the matter of Baptism is pure water, and no other liquid. And it is performed by the Priest only, or in a case of unavoidable necessity, by another man, provided he be Orthodox, and have the intention* proper to Divine Baptism. And the effects of Baptism are, to speak concisely, firstly, the remission of the hereditary transgression, and of any sins whatsoever which the baptized may have committed. Secondly, it delivereth him from the eternal punishment, to which he was liable, as well for original sin, as for mortal sins he may have individually committed. Thirdly, it giveth to such immortality; for in justifying them from past sins, it maketh them temples of God. And it may not be said, that any sin is not washed away through Baptism, which may have been previously committed but to remain, though not imputed. For that were indeed the height of impiety, and a denial, rather than a confession of piety.
Yea, forsooth, all sin existing, or committed before Baptism, is blotted out, and is to be regarded as never existing or committed. For the forms of Baptism, and on either hand all the words that precede and that perfect Baptism, do indicate perfect cleansing. And the same thing even the very names of Baptism do signify. For if Baptism be by the Spirit and by fire, it is manifest that it is in all a perfect cleansing for the Spirit cleanseth perfectly. If it be light, it dispelleth the darkness. If it be regeneration, old things are passed away. And what are these except sins? If the baptized putteth off the old man, hen sin also. If he putteth on Christ, then in effect he becometh free from sin through Baptism. For God is far from sinners. This Paul also teacheth more plainly, saying 'As through one [man] we, being many, were made sinners, so through one [are we made] righteous.' And if righteous, then free from sin. For it is not possible for life and death to be in the same [person]. If Christ truly died, then remission of sin through the Spirit is true also.
Hence it is evident that all who are baptized and fall asleep while babes are undoubtedly saved, being predestinated through the death of Christ. Forasmuch as they are without any sin without that common [to all], because delivered therefrom by the Divine laver, and without any of their own, because as babes they are incapable of committing sin and consequently are saved. Moreover, Baptism imparteth an indelible character, as doth also the Priesthood. For as it is impossible for any one to receive twice the same order of the Priesthood, so it is impossible for any once rightly baptised, to be again baptized, although he should fall even into myriads of sins, or even into actual apostacy from the Faith. For when he is willing to return unto the Lord, he receiveth again through the Mystery of Penance the adoption of a son, which he had lost.
Decree XVII
We believe the All-holy Mystery of the Sacred Eucharist, which we have enumerated above, fourth in order, to be that which our Lord delivered in the night wherein He gave Himself up for the life of the world. For taking bread, and blessing, He gave to His Holy Disciples and Apostles, saying Take, eat ye This is My Body.'* And taking the chalice, and giving thanks, He said Drink ye all of It This is My Blood, which for you is being poured out, for the remission of sins.' In the celebration whereof we believe the Lord Jesus Christ to be present, not typically, nor figuratively, nor by superabundant grace as in the other Mysteries, nor by a bare presence, as some of the Fathers have said concerning Baptism, or by impanation, so that the Divinity of the Word is united to the set forth bread of the Eucharist hypostatically, as the followers of Luther most ignorantly and wretchedly suppose, but truly and really, so that after the consecration of the bread and of the wine, the bread is transmuted, transubstantiated, converted and transformed into the true Body Itself of the Lord, which was born in Bethlehem of the ever-Virgin, was baptized in the Jordan, suffered, was buried, rose again, was received up, sitteth at the right hand of the God and Father, and is to come again in the clouds of Heaven and the wine is converted and transubstantiated into the true Blood Itself of the Lord, which as He hung upon the Cross, was poured out for the life of the world (John 6:51).
Further [we believe] that after the consecration of the bread and of the wine, there no longer remaineth the substance§ of the bread and of the wine, but the Body Itself and the Blood of the Lord, under the species and form of bread and wine that is to say, under the accidents of the bread.
Further, that the all-pure Body Itself, and Blood of the Lord is imparted, and entereth into the mouths and stomachs of the communicants, whether pious or impious. Nevertheless, they convey to the pious and worthy remission of sins and life eternal; but to the impious and unworthy involve condemnation and eternal punishment.
Further, that the Body and Blood of the Lord are severed and divided by the hands and teeth, though in accident only, that is, in the accidents of the bread and of the wine, under which they are visible and tangible, we do acknowledge but in themselves to remain entirely unsevered and undivided. Wherefore the Catholic Church also saith: "Broken and distributed is He That is broken, yet not severed Which is ever eaten, yet never consumed, but sanctifying those that partake," that is worthily.
Further, that in every part, or the smallest division of the transmuted bread and wine there is not part of the Body and Blood of the Lord - for to say so were blasphemous and wicked - but the entire whole Lord Christ substantially, that is, with His Soul and Divinity, or perfect God and perfect man. So that though there may be many celebrations in the world at one and the same hour, there are not many Christs, or Bodies of Christ, but it is one and the same Christ that is truly and really present and His one Body and His Blood is in all the several Churches of the Faithful and this not because the Body of the Lord that is in the Heavens descendeth upon the Altars; but because the bread of the Prothesis set forth in all the several Churches, being changed and transubstantiated, becometh, and is, after consecration, one and the same with That in the Heavens. For it is one Body of the Lord in many places, and not many and therefore this Mystery is the greatest, and is spoken of as wonderful, and comprehensible by faith only, and not by the sophistries of man's wisdom whose vain and foolish curiosity in divine things our pious and God-delivered religion rejecteth.
Further, that the Body Itself of the Lord and the Blood That are in the Mystery of the Eucharist ought to be honoured in the highest manner, and adored with latria. For one is the adoration of the Holy Trinity, and of the Body and Blood of the Lord.
Further, that it is true and propitiatory Sacrifice offered for all Orthodox, living and dead; and for the benefit of all, as is set forth expressly in the prayers of the Mystery delivered to the Church by the Apostles, in accordance with the command they received of the Lord.
Further, that before Its use, immediately after the consecration, and after Its use, What is reserved in the Sacred Pixes for the communion of those that are about to depart [i.e. the dying] is the true Body of the Lord, and not in the least different therefrom so that before Its use after the consecration, in Its use, and after Its use, It is in all respects the true Body of the Lord.
Further, we believe that by the word transubstantiation the manner is not explained, by which the bread and wine are changed into the Body and Blood of the Lord, for that is altogether incomprehensible and impossible, except by God Himself, and those who imagine to do so are involved in ignorance and impiety, - but that the bread and the wine are after the consecration, not typically, nor figuratively, nor by superabundant grace, nor by the communication or the presence of the Divinity alone of the Onlybegotten, transmuted into the Body and Blood of the Lord; neither is any accident of the bread, or of the wine, by any conversion or alteration, changed into any accident of the Body and Blood of Christ, but truly, and really, and substantially, doth the bread become the true Body Itself of the Lord, and the wine the Blood Itself of the Lord, as is said above.
Further, that this Mystery of the Sacred Eucharist can be performed by none other, except only by an Orthodox Priest, who hath received his priesthood from an Orthodox and Canonical Bishop, in accordance with the teaching of the Eastern Church. This is compendiously the doctrine, and true confession, and most ancient tradition of the Catholic Church concerning this Mystery which must not be departed from in any way by such as would be Orthodox, and who reject the novelties and profane vanities of heretics; but necessarily the tradition of the institution must be kept whole and unimpaired. For those that transgress the Catholic Church of Christ rejecteth and anathematiseth.
Decree XVIII
We believe that the souls of those that have fallen asleep are either at rest or in torment, according to what each hath wrought for when they are separated from their bodies, they depart immediately either to joy, or to sorrow and lamentation though confessedly neither their enjoyment, nor condemnation are complete. For after the common resurrection, when the soul shall be united with the body, with which it had behaved itself well or ill, each shall receive the completion of either enjoyment or of condemnation forsooth.
And such as though envolved in mortal sins have not departed in despair, but have, while still living in the body, repented, though without bringing forth any fruits of repentance - by pouring forth tears, forsooth, by kneeling while watching in prayers, by afflicting themselves, by relieving the poor, and in fine by shewing forth by their works their love towards God and their neighbor, and which the Catholic Church hath from the beginning rightly called satisfaction of these and such like the souls depart into Hades, and there endure the punishment due to the sins they have committed. But they are aware of their future release from thence, and are delivered by the Supreme Goodness, through the prayers of the Priests, and the good works which the relatives of each do for their Departed especially the unbloody Sacrifice availing in the highest degree which each offereth particularly for his relatives that have fallen asleep, and which the Catholic and Apostolic Church offereth daily for all alike it being, of course, understood that we know not the time of their release. For that there is deliverance for such from their direful condition, and that before the common resurrection and judgment we know and believe but when we know not.


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ball mill crusher principle
What is working principle and features of Ball Mill?
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subset: commoncrawl


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Headed to the bottom of the ninth, Twins trail 3-1


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Articles on Charitable Organizations
New guidance on Charitable Trust Stabilization Fund grants March 2015 Illinois Law Update, Page 20
Provena loses its charitable property tax exemption May 2010 LawPulse, Page 230
Amendments to Charitable Games Act re-enacted - PA 094-0986 March 2007 Illinois Law Update, Page 124
General Not for Profit Corporation Act of 1986 has new signature rules October 2006 Illinois Law Update, Page 526
An Illinois Not-For-Profit Directors' Compliance Checklist September 2006 Article, Page 484
Financial reports required for charity sale of motor vehicles or watercrafts PA 094-0749 August 2006 Illinois Law Update, Page 404
Winning Tax Exemption for Illinois Nonprofit Nursing Facilities: No Easy Task August 2006 Article, Page 420
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Legislation facilitates donations of motor vehicles to charitable organizations to provide people in need with means of transportation P.A. 92-0495 May 2002 Illinois Law Update, Page 232
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Supporting Organizations: The Less Expensive Alternative to Private Foundations March 2001 Article, Page 128
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Discovery of Japan. In 1542, a Chinese junk with 3 Portuguese passengers in it was blown off its course to Macao and beached on a Japanese inlet. The stranded traders were befriended by the islanders, who took interest in their guns.
Download Policy: Content on the Website is provided to you AS IS for your information and personal use and may not be sold / licensed / shared on other websites without getting consent from its author.While downloading, if for some reason you are not able to download a presentation, the publisher may have deleted the file from their server.
Nobunaga was a daimyŌ who
ruled a small region of Japan
that he had inherited from his
father. He showed little
promise in his youth and was
so "gawky, careless, rough, and
undignified", that his tutor
committed suicide in the hopes it
would bring his pupil to his senses.
the country, looking for aid.
Nobunaga took him to KyŌto,
instilled him in office as a figure
-head, and started building him a
Nobunaga was building this castle when he met his first missionary, Father Fröes, in 1568. Fröes pleased Nobunaga who was quoted saying this concerning the Jesuit missionaries: "These are the men
I like, upright, sincere men, who tell me solid things- unlike the Buddhist bonzes, who regale me with fables!".
Their mutual dislike of Buddhism may have sealed the relationship between the priests and the dictator.
A peasant who started
working for Nobunaga as a
servant and worked his way
up through the ranks to become his
greatest general. He is known for his
military strategy, although he has been
described as "scarcely sixty inches in
height, with a face as wizened as a
sapless apple or a septuagenarian ape".
An aristocrat and another of
Nobunaga's generals. He is
known for his great patience.
This is in contrast to Nobunaga,
who is famous for being resolute but
very impatient. The Japanese have a
saying: "Nobunaga pounded the rice
cake, Hideyoshi cooked it, and Iyeyasu
sat on a cushion and ate it!".
Hideyoshi recalled the entire army to KyŌto and hid them around the city. When the memorial service arrived, Nobunaga's two sons wrangled for position. Before they could burn their incense, Hideyoshi made a grand entrance with the grandson and argued that neither son was worthy to succeed his father. As he gave the signal, his troops appeared to quell the opposition and he was able to offer the first incense.
Hideyoshi flew into a rage when the commander's words were reported to him. He ordered a census of all those who were in close relation with the foreigners, but soon lost count.


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Antonio Fargas
Jump to
Although best remembered for his role as a loveable street informant named Huggy Bear on the 1970s cop show "Starsky & Hutch" (ABC 1975-79), Antonio Fargas had a long and prolific acting career that stretched all the way back to the early 1960s. He made his feature film debut at the age of 14 as a Harlem teenager in 1963's "The Cool World," and by the early 1970s was making a name for himself with roles in numerous Blaxploitation films. Some of the films he appeared in during this time, like "Shaft" (1971), "Across 110th Street" (1972) and "Foxy Brown" (1974), are considered classics of the largely discontinued genre. Fargas' breakout role, however, came in 1975 when he landed a recurring part as the well-liked street snitch on "Starsky & Hutch." The show ended after four years, but Fargas continued to act in TV and movies, including some memorable cameos in the Wayans Brothers films "I'm Gonna Git You Sucka" (1988) and "Don't Be a Menace to South Central While Drinking Your Juice in the Hood" (1996), thus underscoring his longevity in an otherwise cutthroat business.


text:
Me: Tell me I have to get my packing done tomorrow. I'll listen if you tell me I have to do it, just like you told me I had to put my registration sticker on. You told me, I did it, and now its done.
Him: Sweetie, you have to get your packing done tomorrow.
Me: Okay. Okay wait. Now that I'm thinking about it... I don't know where my registration is. I mean, I put the sticker on my license plate and then... I have no idea where the actual paperwork is. Crap. That's bad.
Him: How do you lose it right after you put the sticker on? I just don't get...
Me: Its not my fault. It either sprouted legs and ran away... or a bear ate it.
Him: Really? That's what you're going with?
Me: You tell me. Which one is more probable?
Him: Are we really doing this?
Me: Yes. Its the truth, I had no control over it.
Him: Well if we are indeed doing this and if its based solely on the probability of your registration disappearing under one of these two circumstances, then I'd have to go with a bear ate it.
Me: Hey, you said it, not me.


text:
You Deserve Nothing Hardback
by Alexander Maksik
Set in an international high school in Paris, You Deserve Nothing is told in three voices: that of Will, a charismatic young teacher who brings ideas alive in the classroom in a way that profoundly affects his students; Gilad, one of Will's students who has grown up behind compound walls in places like Dakar and Dubai, and for whom Paris and Will's senior seminar are the first heady tastes of freedom; and Marie, the beautiful, vulnerable senior with whom, unbeknowst to Gilad, Will is having an illicit affair. Utterly compelling, brilliantly written, You Deserve Nothing is a captivating tale about teachers and students, of moral uncertainties and the coming of adulthood.
It heralds the arrival of a brilliant new voice in fiction.
- Format: Hardback
- Pages: 320 pages
- Publisher: Hodder & Stoughton General Division
- Publication Date: 01/09/2011
- Category: Modern & contemporary fiction (post c 1945)
Other Formats
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Showing 1 - 3 of 3 reviews.
Review by SmithSJ01
There are three narrators in this novel, we meet Will who is a young teacher trying to instil a love of literature in his students in such a way they are all affected; then we meet Gilad who is one of his students and having led his life in Dakar and Dubai, Paris brings a sense of freedom that Gilad finds heady yet rewarding. Finally there is Marie, whom embarks on an affair with Will which has an effect on Gilad. The second two thirds of the novel move at such a remarkable pace I was carried away by the narrative, which came as such a surprise as up until this point it was slightly dull and lacked vigour. I even, in the first third, was lost as to who was speaking – if I didn't keep my book mark at the title page of each chapter I couldn't initially tell from the narrative who the character was. Even though you already know as the reader how the novel has to end, the journey is interesting and for a moment I actually wondered if my predictions were going to be wrong. It is well written but doesn't get the five stars from me simply because it took so long for anything to actually happen – by this I don't mean the affair, I simply mean for something to move on in the story. Good descriptions on Parisian life, for those who enjoy such prose, I however found they sometimes detracted from the story. The only time I found it helpful was when Gilad was trying to establish himself firmly in Will's mind later on in the novel.A book I'd happily recommend, very easy to read and a nice one to curl up with if you haven't got very much going on as I think it is better read in as few sittings as possible.
Review by kiwifortyniner
I did enjoy this book. The three narrators are Will a teacher at the international school in Paris, Gilad one of his students, and Marie a student with whom Will has an affair. Will is a popular but at the same time unconventional teacher who brings ideas into the classroom that will have a profound effect on the students, Gilad being one example.. The students needless to say expect Will to be able to live up to the ideals that he is expousing and it proves somewhat of a disappointment to them when he is found to be lacking. Will talks about us being able to "travel the distance between desire and action" and therefore stand up for what we believe in but it porves to be something that he himself cannot do when the situation arises. The title is an apt one to me which makes the ending somewhat predictable but there were occasional moments when you wondered if it thigs would work out. I guess I felt a bit angry at Will that he would throw everything away by his actions. He was a great teacher. But I also felt angry that all the blame was laid at his door, and that Maries was held to be blamless when I saw her as the seductress initially at least.. It was a well written book that kept me interested. Worth reading
Review by JeaniaK
Also by Alexander Maksik | View all


text:
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contact details
Areas of expertiseContact Dan
About Dan
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text:
Vanna Kanavugal Trailer (1987)
03 July 1987
Vanna Kanavugal is a 1987 Indian Tamil film directed by Ameerjan and produced by Rajam Balachander and Pushpa Kandaswamy. The film features Karthik, Murali, Jayashree, Charle and Nassar in lead roles. The film, had musical score by V. S. Narasimhan. The film is a remake of Malayalam film Adiyozhukkukal.
Watch the official Vanna Kanavugal 1987 trailer in HD below or find more Vanna Kanavugal videos on Vidimovie.


text: Vintage books are getting harder and harder to find. The internet has changed the way information is shared and today books are downloaded to be read on phones and tablets. Books are still available for those who prefer reading the old fashioned way, but most books today are made without the quality and craftsmanship of those made fifty and more years ago. Then, books were made to last, but interests have changed and the majority of old books are discarded. What a shame! Very few of us would sit down with a book written a hundred years ago, but the covers, titles, and maybe a few pages could give us a glimpse into a past long forgotten. One of my passions is repurposing these unwanted books into useful journals. Rare and collectible books should always be kept intact, but there are thousands of worn, damaged and discarded books which can be partially preserved in a new form for years to come. Visit my Pinterest board or Etsy site to see some of my unique journals and notebooks.


text:
MOVIE SYNOPSIS [ General Audiences ] With direction of Buddhadev Dasgupta, this film in English (original language) was presented in 2013. This film written by Buddhadev Dasgupta was produced in India. You can watch Sniffer online on TV cable or theaters with original audio in Hindi at different dates. This film premiered in theaters in 2013.
Rating: 5 by 21 users./
Runtime: 137 minutes
Ananya Chatterjee, Nawazuddin Siddiqui, Niharika Singh and Pankaj Tripathy.
Comedy, Drama, Adventure.
137-minute film (full movie) directed by Buddhadev Dasgupta.
The original audio of Sniffer has dialogues in or Hindi, it was produced in India.
It premiered in cinemas or television in 2013.
Screenplay written by Buddhadev Dasgupta.
Diego Romero.
Ajay Sharma, Geeta Sharma and Archishmaan Sharma.
This film was produced and / or financed by Leo Eight Pixmedia.
Composed by Alokananda Dasgupta.
Without commercial breaks, the full movie Sniffer has a duration of 137 minutes; the official trailer can be watched in streaming on the Internet. You can watch this full movie free in English or Hindi in movie TV channels, renting the DVD or with VoD services (Video On Demand player, Hulu) and PPV (Pay Per View, Netflix).
See the page of this full movie, Sniffer in FULLTV Movies.


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Stock Graphic >> Product Mockup - Hero Headers Ipad Mock-ups Set #4 84298 by MockupsKingdom @ CreativeMarket
File Size: 1.69 MB; Requirements: Adobe CS4+; Layered: Yes; DPI: 300 DPI; Dimensions: 4000 x 2667 px.
Use these hero/header presentation ipad mock-ups from from mockupskingdom for your landing page, website header, presentation and more. Just add tagline and you are set! You can edit the iPad with just few clicks. Have fun and be creative. Very easy to use.
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What if a man is placed in the Federal Witness Protection Program against his will?
And doesn't even know what he supposedly knows that merits a new name, a new identity, a new life?
Jay Johnson is an Average Joe, a 30-something guy with a job in telephone sales, a regular pick-up basketball game, and a devoted girlfriend he seems ready to marry. But one weekday afternoon, he's abducted on a Los Angeles Metro train, tranquilized, interrogated, and his paper trail obliterated. What did he see, what terrible crime - or criminal - is he keeping secret? It must be something awfully big. The trouble is, Jay has no clue.
Furious and helpless, and convinced that the government has made a colossal mistake, Jay is involuntarily relocated to a community on Catalina Island - which turns out to be inhabited mainly by other protected witnesses. Isolated in a world of strangers, Jay begins to realize that only way out is through the twisted maze of lies and unreliable memories swirling through his own mind. If he can locate - or invent - a repressed memory that might satisfy the Feds, maybe he can make it back to the mainland and his wonderful, even if monotonous, life.
Set in a noir contemporary L.A. and environs, Fifty Mice is a Hitchcockian thriller as surreal and mysterious as a Kafka nightmare. Chilling, paranoiac, and thoroughly original, it will have listeners grasping to distinguish what is real and what only seems that way.
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very refreshing
unpredictable and refreshing - I've listened to a lot of mysteries!
It took lots of twists and turns that I simply didn't see coming.
well done, am familiar w/ him and was like listening to an old friend telling a great story.
so worth the listen!
- Elizabeth
It just isn't very good, frankly..
- Stephen Furness


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Donald M. Kerwin, Jr. has directed the Center for Migration Studies of New York (CMS) since September 2011. He previously worked for the Catholic Legal Immigration Network, Inc. (CLINIC) between 1992 and 2008, serving as its Executive Director (ED) for 15 years and its interim ED for six months in late 2012 and early 2013. Upon his arrival at CLINIC in 1992, Mr. Kerwin coordinated CLINIC's political asylum project for Haitians. CLINIC, a subsidiary of the US Conference of Catholic Bishops (USCCB), is a public interest legal corporation that supports a national network of several hundred charitable legal programs for immigrants. Between 2008 and 2011, Mr. Kerwin served as Vice-President for Programs at the Migration Policy Institute (MPI), where he wrote on immigration, labor standards, and refugee policy issues. He has also served as an associate fellow at the Woodstock Theological Center where he co-directed Woodstock's Theology of Migration Project; a non-resident senior fellow at MPI; a member of the American Bar Association's Commission on Immigration; a member of the Council on Foreign Relations' Immigration Task Force; a board member for Jesuit Refugee Services-USA, the Capital Area Immigrant Rights Coalition, and the Border Network for Human Rights; an advisor to the USCCB Committee on Migration; and a member of numerous advisory groups. Mr. Kerwin writes and speaks extensively on immigration policy, refugee protection, access to justice, national security, and other issues.
Father Lydio F. Tomasi is a founding member of the Center for Migration Studies and directed the agency from 1968 to 2001. During his tenure at CMS, Father Tomasi was the founding editor of Migration World Magazine, a bi-monthly review of current issues in migration policy. He was also editor of the annual volume, In Defense of the Alien, the proceedings of an annual conference held on immigrants' rights and immigration policy. His younger brother and CMS co-founder, Archbishop Silvano Tomasi, recently retired as the Permanent Observer of the Holy See at the United Nations and Specialized Organizations in Geneva, Switzerland.
Born in Vincenza, Italy, Father Tomasi entered the Scalabrinian Seminary for high school in Brescia and college in Como. After his noviciate in Treviso, he attended the Pontifical Gregorian University of Rome, where he earned his Philosophy and Theology Licenses and was ordained priest by Cardinal Confalonieri on December 16, 1962. In May 1984, he received his Ph.D. in Sociology from New York University.
After his ordination, Father Tomasi was assigned as instructor of Systematic Philosophy and History at St. Charles Seminary in Staten Island, New York. In 1967, Father Tomasi served as Parochial Vicar at the Church of St. Michael in New Haven, Connecticut. He subsequently served for four years as Pastor of the Church of St. Joseph located in Lower Manhattan in the heart of New York City Chinatown, where he had an opportunity to test theories of immigrant incorporation, multicultural congregations, and the institutional role of churches in the adjustment process of immigrants.
On January 15, 2006, Father Tomasi was appointed Pastor of Holy Rosary Church in Washington D.C. by his Provincial Superior of the Missionaries of St. Charles-Scalabrinians and by His Eminence Theodore Cardinal McCarrick, Archbishop of Washington. He served in that position through June 2013.
In 1985, the President of the Republic of Italy bestowed on Father Tomasi the title of Cavaliere Ufficiale in the Order of Merit of the Republic of Italy. In 1991, the Rotary Club made Father Tomasi a Paul Harris Fellow. In 1993, the Order Sons of Italy in America bestowed on Father Tomasi the Children of Columbus Award. In 1996, Father Tomasi was the recipient of the prestigious International Prize "Guido Durso", sponsored by the journal Politica Meridionalista of the University of Naples.
Kevin Appleby is the senior director of international migration policy for the Center for Migration Studies (CMS) and the Scalabrini International Migration Network (SIMN). Prior to joining CMS and SIMN, Mr. Appleby served as the director of migration policy and public affairs of the US Conference of Catholic Bishops (USCCB) for more than 16 years. Mr. Appleby has also worked as Deputy Director of the Maryland Catholic Conference in Annapolis, Maryland. He has testified before Congress on immigration issues and represented the US Catholic bishops on these issues at public events and with the media. He is co-editor of the volume, On Strangers No Longer: Perspectives on the US-Mexican Catholic Bishop's Pastoral Letter on Migration.
Mr. Appleby worked for Senator Russell Long of Louisiana and select committees of the US Senate, including the Senate Select Committee on the Iran-Contra Affair. He received his B.A. from the University of Notre Dame, a M.A. in International Affairs from The George Washington University, and a law degree from the University of Maryland.
Mr. Appleby comes from a family of six siblings and lives in Alexandria, Virginia.
J. Rachel Reyes is director of communications for the Center for Migration Studies (CMS), and has been with the agency since January 2012. Prior to joining CMS, Ms. Reyes' migration and refugee work included: drafting motions and organizing high-level conferences with the Committee on Migration, Refugees and Population at the Council of Europe; advocating for protections for refugee and internally displaced women at the 53rd Session on the Commission on the Status of Women with Human Rights Advocates; spearheading fundraising campaigns to fund legal aid programs in Thailand and Ecuador for Asylum Access; and assisting in the rebuild of the PeaceWomen Project website to better provide news, resources and events surrounding issues of women, peace and security. She also worked with Global Justice Center to help develop legal arguments regarding the deliberate transmission of HIV in armed conflict.
Ms. Reyes authored, "Deliver Us from our Protectors: Accountability for Violations Committed by Humanitarian Aid Staff against Refugee Women and Children," which was published in the summer 2009 edition of the University of San Francisco Law Review. She holds a Bachelor of Arts in rhetoric and classical civilizations from the University of California, Berkeley, a Master of Arts in international affairs (concentrating on conflict and security and governance and rights) from The New School, and a Juris Doctorate from the University of San Francisco School of Law. Ms. Reyes is licensed to practice law in the State of California.
Daniela Alulema is the administrative coordinator for the Center for Migration Studies (CMS). In 2015, Ms. Alulema received her Master of Arts in the Urban Policy Analysis and Management Program at The New School. She obtained her bachelor's degree in Accounting from Baruch College, CUNY in 2007. Ms. Alulema currently serves as a board member in the New York State Youth Leadership Council, where she also served as media and budgeting coordinator from 2009 to 2011. Originally from Quito, Ecuador, Ms. Alulema is fluent in Spanish and enjoys to travel.
Reece Garrett Johnson is the editorial assistant for the Center for Migration Studies (CMS). Prior to joining CMS, Mr. Johnson spent time working with the Tibetan exile community in northern India, where he researched refugee issues and helped develop a training and orientation program in international relations for the Tibetan government-in-exile's Planning Commission and Department of Information and International Relations. Prior to this, he worked for the Council on Foreign Relations in New York and Columbia University's Weatherhead East Asian Institute, and has completed internships with the US Department of State, US Senate, and US Department of Justice. Mr. Johnson received his master's degree from Columbia University's School of International and Public Affairs, focusing on the intersection of security, migration, and human rights in South and East Asia. He also holds a bachelor's degree in philosophy and political science from the University of Washington in Seattle.
Catalina Morales received her Bachelor of Science degree in accounting at Lehman College of the City University of New York. She also studied Italian Literature at Bologna University in Italy. A native of Cuba, Ms. Morales migrated to Venezuela then Puerto Rico and finally arrived in the United States in 1967. Her experience extends over 26 years in various industries as an accountant. Her area of expertise is financial analysis.
Robert Warren served as a demographer for 34 years with the United States Census Bureau and the former Immigration and Naturalization Service (INS). Mr. Warren served as Director of the INS's Statistics Division from 1986 to 1995. One of his accomplishments at INS was to project accurate ranges of the number of unauthorized immigrants that would apply in each state under the Immigration Reform and Control Act of 1986 (IRCA). During his service, he also worked for three years with the staff of the Panel on Immigration Statistics of the National Academy of Sciences, which published the report, "Immigration Statistics: A Story of Neglect" co-edited with Daniel B. Levine and Kenneth Hill (National Academy Press, 1985). Mr. Warren retired from INS in January 2002.
Mr. Warren released "Unauthorized Immigration to the United States: Annual Estimates and Components of Change, by State, 1990 to 2010," with John Robert Warren in the International Migration Review, Vol. 47, No. 2, Summer 2013. His other signature publications include: "Annual Estimates of the Unauthorized Immigrant Population Residing in the United States, by State: 1990 to 2000," (Department of Homeland Security, 2003); "Estimates of the Undocumented Immigrant Population Residing in the United States: October 1996," (INS, 1997); "Determinants of Unauthorized Migration to the United States," with Linda S. Peterson (Center for International Research (CIR), US Bureau of the Census, 1990); and "A Count of the Uncountable: Estimates of Undocumented Aliens Counted in the 1980 United States Census," with Jeffrey S. Passel, Demography, Vol. 24, No. 3, August 1987.
Mr. Warren has testified before Congress concerning the estimation of undocumented immigration and served as an expert witness for the Department of Justice on the issue of educating undocumented children. He was the US representative at United Nations meetings on immigration statistics in Geneva in May 1986 and February 1991, and an advisor to the US Commission on Agricultural Workers in 1992. For three years, Mr. Warren also played professional baseball in the Chicago White Sox organization. He holds a Bachelor of Science and a Master of Science in Education from Indiana State University.
Douglas T. Gurak is professor emeritus of Development Sociology at Cornell University. Prior to joining Cornell, he spent 15 years researching and teaching in New York City at the Center for Policy Research and Fordham University's Hispanic Research Center and Department of Sociology and Anthropology. He received a master's degree and doctorate from the University of Wisconsin, Madison. At Cornell, Dr. Gurak served as the director of the Population and Development Program, the Polson Institute for Global Development, and the Graduate Field of Development Sociology. Since 2010, he has been a team member of the Institute for the Social Sciences' interdisciplinary theme project, "Immigration: Settlement, Integration, and Membership." Dr. Gurak's research focuses on the process of human migration, and he is currently involved in the investigation of processes shaping the internal migration of foreign-born persons in the United States to non-traditional immigration destinations. This research has been supported by the Russell Sage Foundation and the National Institute of Child Health and Human Development, and involves working with confidential census data at the New York Census Research Data Center at Cornell and Baruch College. Dr. Gurak served as editor for the International Migration Review from November 2014 to October 2017.
John J. Hoeffner was appointed co-editor of the Journal on Migration and Human Security in 2015. Mr. Hoeffner is an attorney, and his varied law career has included stints at several law firms and at the Civil Rights Division of the US Department of Justice. He also clerked for Judge Lawrence W. Pierce on the United States Court of Appeals for the Second Circuit. He has taught at Villanova University, Georgetown University Law Center, and American University Washington College of Law. He received his professional law degree from St. John's University School of Law, and holds a master's degree in law from Georgetown University Law Center. At St. John's, he was editor-in-chief of the St. John's Law Review and The Catholic Lawyer. He has written numerous articles on immigration and other topics. He is also the author of one book, Stepping Out of the Brain Drain: Applying Catholic Social Teaching in a New Era of Migration, which he wrote with his wife and fellow JMHS editor, Michele Pistone. Prior to attending law school, Mr. Hoeffner served as a military policeman in the US Army.
Michele R. Pistone is a professor of law at Villanova University School of Law, where she has taught since 1999. At Villanova, she founded the school's in-house clinical program, which she directed for nine years, as well as the Clinic for Asylum, Refugee and Emigrant Services (CARES). Through CARES, Professor Pistone works with law students to provide free legal representation to asylum seekers and others fleeing persecution and violence. Professor Pistone has served on the University's Partnership Committee with Catholic Relief Services (CRS) since its inception in 2004, and through the Partnership has organized conferences on human trafficking, Iraqi refugees, and the migration of unaccompanied children in collaboration with CRS.
Professor Pistone has written extensively on immigration and refugee protection, including on issues related to detention of asylum seekers, the one-year deadline for asylum applications, expedited removal, overseas refugee resettlement, as well as on the migration of skilled and educated migrants. Her book, Stepping Out of the Brain Drain: Applying Catholic Social Thought in a New Era of Migration (Lexington Books), which she co-authored with JMHS co-editor, John J. Hoeffner, as well as other articles and book chapters, looks at migration through the lens of Catholic Social Thought.
Professor Pistone has taught at American University Washington College of Law, Georgetown Law, and as a Fulbright Scholar at the University of Malta. Before becoming a professor, she served as the acting legal director of Human Rights First, where she coordinated a Congressional campaign to defeat certain legislative initiatives that would have imposed stricter restrictions on asylum protection.
Professor Pistone is interested in social media and its role in creating networks and facilitating movements. She blogs on Best Practices in Legal Education and the Legal Technology Blog. She is also a TEDx Licensee and has organized two TEDxVillanovaU conferences at Villanova University.
Kyle Barron runs the accompaniment program for the New Sanctuary Coalition NYC to support families facing deportation. Prior to joining CMS, Ms. Barron received her master's in politics at New York University. In addition, she earned her bachelor's degrees in political science and Spanish at Arizona State University where she spent years working for border justice with the humanitarian group, No More Deaths. Ms. Barron is currently a PhD candidate in politics at The New School.
Mary Brown first came to the Center for Migration Studies (CMS) in 1979 to work on a dissertation on the intersection of Italian immigration and New York City Catholicism, which eventually resulted in the CMS publication Churches, Communities and Children. Dr. Brown has been associated with CMS since then, first as a researcher writing parish community studies and editing book-length memoirs for publication, and since 1995 as an archivist processing collections and answering researchers' questions. She also serves as the archivist and as an adjunct professor at Marymount Manhattan College.
Thomas J. Shea is the editor of CMS' Migration Update, a weekly digest of news and other information related to national and international migration. In addition, Mr. Shea is a Senior Staff Attorney with CUNY Citizenship Now! in New York City. He was formerly the Director of Training & Technical Assistance at the New York Immigration Coalition and a staff attorney with the Catholic Legal Immigration Network, Inc. (CLINIC). While at CLINIC, Mr. Shea represented naturalization cases and coordinated group naturalization application processing events. With CUNY Citizenship Now!, Mr. Shea oversees a legal staff of 36 who work on free group application assistance events as well as provide immigration legal services throughout the five boroughs of New York City.
Siqi Tu is a doctoral student in sociology at the CUNY Graduate Center. She received a Bachelor of Arts in sociology from Fudan University in Shanghai, China, and a master's degree in sociology from Columbia University. Her work is primarily within the areas of urban sociology, immigration, education and inequality. She was born and raised in Shanghai and moved to New York City in 2012. She developed her interest in immigration and urban neighborhoods as a keen observer of diverse communities in different metropolitan areas. Since Fall 2014, Ms. Tu has been teaching undergraduate-level sociology courses at Brooklyn College.


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A few weeks ago I was asked to speak at AToMIC Conference by Strategy Magazine here in Toronto about building communities around ideas. It was a great conference with a lot of brilliant creative people, both in attendance and speaking.
I had the opportunity to speak about crowdsourcing ideas online and growing successful communities around those ideas. We've learned a lot after launching several SoapBox communities, so it was a great time to share those learnings. Below are 9 tips we've extracted out of successes and failures of our communities. While we've learned many of these from SoapBox communities, which engages people around ideas, they are general tips that can be used for almost any community tool.
Conversations Require Participation
Building a community online revolves around having conversations. The conversations mainly happen in text form, but can also be heavily visual if that's what your community cares about (more on that later).
A successful conversation involves not only talking, but also listening and responding. I find it helpful to draw on a metaphor here. Imagine the community wasn't online and you were talking to a few community members.
They were telling you some great ideas and thinking deeply about your company and brand. If you don't respond or ask follow up questions and instead you just stand there, silently, the community members will look at each other and eventually walk away.
Online conversations happen the same way and, although they are asynchronous, they still require participation from you in order for the conversation to have meaning. Commit to responding before starting the conversation.
Know Yourself/Brand/Company
Once you've decided to engage in a conversation you should proactively decide which conversation you want to have. You, as a community leader, have the opportunity to frame the conversation in the way that you want. Make sure you frame it in a way that will end up working well.
Ask yourself why you are aiming to create a conversation in the first place? Ask yourself what your goals are? And what your business can do to accomplish these goals? Can you commit to trying publicly? Once you have an answer to these questions ensure that the conversation is build around these parameters.
As a hypothetical example: don't launch a product feedback form that takes product input if you don't make the product. You can't commit to actually changing the product (it's not really yours), eventually your community will grow frustrated that you're not really paying attention to them.
Know the Community
Now that you know all the areas you should talk about look back at the community and learn what they want to talk about. Your community will want to talk about things that are important to them — they also don't know about the invisible lines behind your brand. The Community doesn't know about union issues, department politics, or supplier relations. When choosing a conversation topic look at what the community's goals, interests, and mindshare are around this topic. Plan for them to pick the conversation up and take it in the direction that makes sense for them.
Know the Participants
This is non-obvious, obvious point: Large sample sizes don't necessarily mean representative samples.
Here's an example: Say you want to engage your employees internally. You have 5000 employees and, in general, they care about their compensation packages, medical coverage, product, and marketing. You launch an online community for them to discuss these topics freely. 1000 people sign up in the first week. Understand that these 1000 people are of the demographic that knows how to sign up to things online, wants to sign up to work discussion forum, and has something to say on that forum. Those participants are of the same community group, but have slightly different goals and knowledge basis.
Optimize the Conversation You Want
This part is simple once you've explored the above tips. You know what types of conversations you can participate in. You know the kinds of conversations your community wants to participate in. Build your community around what they want to talk about, and allow them to talk about that freely. Listen and respond in a meaningful way, and make them feel like co-owners of the conversation.
The Community Owns Itself
During the conversation remember that you are a community leader. Not the community owner. Communities own themselves and choose their own leaders (ie: they leave if they don't like the current one). Don't force them to do things, join them in doing things. Unite the community. Make them feel like they're making a difference.
Have Community Tools for a Reason
Have you ever gone to an absolutely dead message board? Or a thriving one? The difference isn't the technology — online communities are the opposite of "build it and they will come".
Understand that community members are people with real lives. They will participate in conversations that have a purpose. Make sure your community tools have a purpose then make sure there is enough traffic going to them.
You can literally ask yourself, "What is the point of this tool?" If the answer is "I don't know" or "for the community to talk to each other" your tool is doomed to vacancy. Give them a reason to use the tools.
Be Human
It's easy to think of your community as 300k likes, followers, or users, but remember that each number in the total is a real live human. Real humans have faces, names, jobs, job titles, and just like in real life they enjoy seeing the face of the person they're talking to.
Don't be afraid to have your business leaders be themselves in the online tool — in fact I'd encourage it. Try to avoid using a "brand" account. Most likely, the community is used to getting the corporate approved responses. This could be their opportunity to feel important and listened to. Feel free to give that to them.
It's ok to say "no" to the community as well, just also be sure to educate them on the "why". If there isn't a good "why" you can't do something then you might be experiencing the same frustrations that your users are. Try to be in their shoes and understand that frustration.
Conversations can grow stagnant over time. Make sure you've left the community with a great impression and then revitalize the conversation with a new main topic or goal. These renewal events are great measure of the communities response to the last conversation. If you never listen to the community they wont come back — if you do, you'll keep the conversation going.
Track, Measure, Compare
A final tip is to track and measure all of your key performance metrics from day 1. However, caution yourself against "vanity metrics". Vanity Metrics are stats that can only go up. They can only get better. Stats that only get better only show you one side of the story and give you no warning that things are going poorly.
Look at active monthly users, not total users. Track ratios of data types or compare data over time. Your true insights come after you realize how to make those numbers go up and go down.
Do you have any tips about engaging communities with ideas? Share them with us in the comments or tweet us @SoapBoxHQ!


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Millevoi's Tire & Automotive Center
Review for Millevoi's Tire & Automotive Center
Walter S. on 01/30/2015
Walter said he has been doing business with this facility for many years. He takes all three of his vehicles to them. They do a great job.
Vehicle: Ford Expedition
Category: Service
Service Date: 01/16/2015
Review Created: 01/30/2015
This review was collected via phone interview by Customer Research Inc.