Expository preaching, also known as expositional preaching, is a form of preaching that details the meaning of a particular text or passage of Scripture. It explains what the Bible means by what it says. Exegesis is technical and grammatical exposition, a careful drawing out of the exact meaning of a passage in its original context. While the term exposition could be used in connection with any verbal informative teaching on any subject, the term is also used in relation to Bible preaching and teaching. The practice originated from the Jewish tradition of the rabbi giving a "Dvar Torah", explaining a passage from the Torah, during the prayer services. Expository preaching differs from topical preaching in that the former concentrates on a specific text and discusses topics covered therein; whereas, the latter concentrates on a specific topic and references texts covering the topic.

General overview and background
Expository preaching is a term and technique that refers to the proclamation of the content of the Bible as it appears in the text, as opposed to an emphasis on application to the hearers. There are a number of other techniques for preaching, some of which are covered in this article including textual, topical, topical-expository, and lectionary. According to the proponents of expository preaching the weaknesses of the other forms generally center around their inability to strictly expose the original meaning of the text. There is of course overlap between all types as they share one text. The expository method of preaching is favored among those who believe that the Bible is the very word of God and thus worthy of being presented in its purest essence, rather than modifying the message to match the characteristics of the audience.

Methods of exposition
There are three ways in which texts are selected for exposition:
use of a lectionary (common in many mainline denominational churches),
lectio continua (Latin meaning continuous reading), where each passage of the Bible is read consecutively on each successive Sunday, or
letting the preacher or individual church decide which books or passages are examined (common in evangelical churches from both mainline denominations and independent churches).

The lectionary method
A lectionary is a pre-arranged set of passages on which the preacher is to expound. The passages found in the lectionary are usually influenced by the church calendar, and are sometimes set by the particular denomination of the minister and church.
The primary advantage of using a denominationally based lectionary is that the same themes and passages are expounded at the same time throughout that body of churches. Use of a lectionary also has the advantage of covering large sections of the Bible so that the congregation is exposed to them over a reasonable amount of time.
One disadvantage of using lectionaries is that the church and preacher are somewhat constrained by the lectionary's rules. Another disadvantage is that the set passages in the lectionary may not cover an entire book of the Bible, or may contain too much information for the preacher to cover in one sermon. Also, a lectionary produced by denominations may carry that denomination's biases in presentation.
As a way of steering a middle course, one that sees pedagogical value in retaining the liturgical year and yet promotes a broader exposure to Scripture, is Timothy Slemmons' proposal, Year D: A Quadrennial Supplement (2012), which urges "greater attention to what we have heard" (Heb 2:1–3) by means of applying what he calls "the principle of canonical comprehensiveness." In short, lectionary design should be expanded so as to allow every text in the canon at least some representation in the reading cycle of the church, while respecting the preacher's freedom of conscience to decide what texts will actually be read in any given service.

The Individual Choice Method
When the passages are determined by the preacher or the individual church, the preacher has the freedom to work out which passages are studied at particular times. In such a situation, the preacher will sometimes preach through an entire book of Scripture, which generally allows a far more detailed look at the text being studied. Under some circumstances, preachers may prefer to preach through whole books of the Bible systematically over a long period of time. For example, suppose a preacher decides to cover the book of I John. On the beginning week of the series, the preacher may explain and apply 1 John 1.1–4, then 1 John 1.5–7 the following week, then 1 John 1.8–10 after that, and would continue until all of 1 John is covered. Then another book of the Bible is examined, or else a specific topic is covered for a time (few if any churches use the expository method exclusively, even where it is predominant topical studies are used as either "breaks" between books or to cover a specific area of concern to the congregation).

The key advantage of this system is that the preacher is forced to expound passages that may not be examined or applied normally under a topical series.
The disadvantage of this system is that certain parts of the Bible (especially the Old Testament) may be overlooked. The preacher is also able to ignore those parts of the Bible that might appear to contradict his selected text or his sermon's points.

Other preachers may preach from isolated textsfrom Genesis 1:3 one week, and Isaiah 5:12 the next. Expository preaching does not always have to mean preaching series of sermons on a similar theme or book of the Bible.

Advantages and disadvantages
Some advantages of expository preaching are as follows: 1) The presentation of the entire content of an entire Bible passage is attempted regardless of the desires of the congregation. Hot topics and controversial topics may not be avoided; pandering is diminished. 2) The preacher is never lost for a sermon subject. 3) The preacher is not left to guess the needs of his flock and to present appropriate topics, since the preacher believes that God's word has God's comprehensive diet for his sheep.

Some disadvantages of expository preaching are as follows: 1) The truths in a particular Bible passage may not be those most needed by a particular audience at their point of life. 2) The topic presented may lack the unity afforded by the topical method. 3) By limiting the message to a certain passage, the presentation of topics in their fullness may be neglected. Therefore, in order to properly address the context and content at hand in a given passage, the preacher may become topical by concentrating on the topic at hand, and integrating other supporting passages.

W. A. Criswell covered the entire Bible over a 17-year period as pastor of the First Baptist Church of Dallas, Texas. John MacArthur (pastor of Grace Community Church in Sun Valley, CA) spent nearly a decade in the book of Luke alone. J. Vernon McGee was a radio preacher that preached through the entire Bible in five year cycles.

Prominent expository preachers
Expository preaching took on new life in the Reformation when Ulrich Zwingli began his continuous exposition of the Gospel of Matthew on January 1, 1519 in Zürich. Other Reformers, like Zwingli's friend Johannes Oecolampadius, followed suit. According to Hughes Oliphant Old, Oecolampadius' translations of the sermons of John Chrysostom, one of many church fathers who also practiced expository preaching, inspired him to return to this classic form, and with his own exposition of 1 John in 1523, the pattern for preaching in Basel, one that would be formalized in 1529, was set. Though both Oecolampadius and Zwingli died in 1531, the expository form of preaching they (and other Swiss Reformers, like Wolfgang Capito and Martin Bucer) established would be the form inherited, and some would say perfected, by John Calvin himself, who began to draft his Institutes of the Christian Religion in Basel in 1535, where every preacher in every pulpit was now devoted to continuous reading and preaching through books of the Bible.

Zwingli was succeeded in Zürich by Heinrich Bullinger, Oecolampadius by Oswald Myconius in Basel, while John Knox would take the form of exposition he learned from Calvin in Geneva back to Scotland. Translations of Calvin's expository sermons would inspire generations of Reformed Christians in England and the Netherlands, Puritans on both sides of the Atlantic, and the preachers of the Great Awakening.

Many famous evangelical preachers in the modern era have likewise used systematic exposition.

J. Vernon McGee of the Through the Bible radio program may be the best exemplar of the purely expository method of preaching in modern American times. He preached more than one 5-year cycle through the entire Bible.

Haddon Robinson, teacher on the long-running Discover the Word radio program. Among the seven books he authored is Biblical Preaching: the development and delivery of expository messages, for the study of expository preaching by seminarians.

Reputed to be a great evangelical preacher of the 20th century, Martyn Lloyd-Jones was the minister of Westminster Chapel in London from 1939 to 1968. His series on Romans took years to complete as he worked through the book almost a verse at a time.

Other famous expository preachers include Charles Spurgeon, John Stott, and Dick Lucas from England, William Still from Scotland, Phillip Jensen and David Cook from Australia, and Stephen F. Olford, and Fred Craddock from the United States.

John MacArthur is probably the best known expository preacher in America, and is a proponent of the expository method of preaching (and an outspoken opponent of the topical method as used almost exclusively by some churches). In addition, the Calvary Chapel group of churches, headed by Chuck Smith, include the regular use of expository preaching as one of their distinctives.

Many such prominent preachers in the second half of the twentieth century have put on record that to a lesser or greater extent they were persuaded of the importance of systematic exposition as a result of reading the works of A.W. Pink.

Relative importance of expository preaching
There has been some discussion among preachers of the importance of expository preaching. Some churches give Scripture the dominant position over all other sources of religious understanding. This is most common in fundamentalist and evangelical denominations that take the position that the Bible is God's inerrant word, and contains sufficient information for the Christian to understand their faith and how they should live their lives. In historical theology, these churches may adhere to the Reformation teaching of Sola Scriptura which is present in the statements of faith of a number of mainline denominations (e.g., chapter 1 of The Westminster Confession of Faith).

In practice, many Evangelical and Fundamentalist churches are not regularly exposed to Expository preaching from the pulpit. Despite this, expositions of scripture are more likely to occur in these churches than in non-evangelical ones. The exposition is unlikely to be influenced by material from outside the Bible (though such material may be mentioned in the sermon, for example the writings of a commentator on the passage).

However, in churches that elevate church tradition, individual experience, and/or human reason to a level on par with Scripture, expository preaching (if used) will include reconciliation of the Biblical text to other sources:

Congregations with a strong view of church tradition or church authority (common in churches with a strong hierarchical structure) will want to know how their denomination has traditionally interpreted the passage.
Congregations with a strong belief in personal experience (common in the charismatic and Pentecostal circles) will want to understand how the passage relates to their experiences.
Congregations with a strong belief in human reason (common in churches which reject the view of Biblical inerrancy) will want to know what modern research has to say regarding the authenticity of the passage.

Regardless of these differences of emphasis, however, most preachers and congregations would agree that preaching must be honouring to God rather than to human beings. In practice, this means that the preacher as expositor should be concerned with speaking about what God sees as important. This will be of little use, however, if it does not connect to what the people in the congregation see as important – even if it only does so by seeking to upset their priorities. But the principle must be that when a church is exposed to expository preaching, they are being enabled to hear God speak rather than being told what they think they need to hear.

Scriptural basis for exposition
For those who believe that the dominant source of Christian understanding is the Bible, it may seem obvious that expository preaching should be essential (though this is not the case with the seeker movement). Nonetheless the logic of their position demands that preaching itself should have a scriptural warrant.

The biblical basis for expository preaching can be found in many places in the Bible. 2 Timothy 3:16–17 is perhaps the most important, for it states that Scripture is breathed out by God, which means that the Bible is actually God's words. The phrase breathed out is also a link to the Holy Spirit, which shows a link between the work of God's Spirit, and the work of God's Word. The verse also goes on to explain that Scripture is profitable for teaching, for reproof, for correction, and for training in righteousness. This shows that the Bible is not theoretical, but practical in its application. Finally, it states that the man of God may be competent, equipped for every good work. This has been claimed to show the sufficiency of scripture – that it is all that a Christian needs to understand his faith and how to live his life.

Another primary passage of Scripture that expositors point to is 2 Timothy 4:1–2. In this passage, Paul commands the young pastor Timothy to "preach the Word." These three simple words in their context are a strong argument for the necessity of expository preaching. The word for "preach" is a word meaning to herald. Here the preacher is commanded to be a herald, someone who communicates a message not their own. The content of the heralding that they are to do is "the Word." The task of the preacher, therefore, is to communicate the Word of God. This passage is a central argument for the biblical mandate for expository preaching.

Another important verse is Ephesians 6:17, which states that the Sword of the Spirit is the Word of God. This indicates again the link between the work of the Holy Spirit and the work of God's word. It shows that when the word of God is read, examined and applied, there also works the Holy Spirit.

A third important verse is found in Hebrews 4:12, which says that The word of God is living and active, sharper than any double edged sword, piercing to the division of soul and spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. This second picture of God's word as a deadly sword is deliberate, not because of the violence it implies, but because of the change it can bring to those who listen to God's word. Here also the word of God is almost given a personality of its own – which implies, again, the hidden work of the Holy Spirit as it works with the word of God to change people's lives.

Movements that promote expository preaching
Within the broad Christian church, certain denominational and non-denominational movements exist which promote expository preaching as being essential in the life of the church and should be the normative way in which sermons should be preached. Some of these movements include:

Australia
 Anglican Diocese of Sydney and Moore Theological College
 Australian Fellowship of Evangelical Students
 Presbyterian Church of Australia and Presbyterian Theological Centre
 Sydney Missionary and Bible College

United Kingdom
 Banner of Truth Trust
 Church Society
ReNew
Proclamation Trust

United States
 The Master's Seminary and John MacArthur
 Southern Baptist Theological Seminary and Albert Mohler
 Dallas Theological Seminary and Haddon Robinson
 Calvary Chapel and Chuck Smith
 Alliance of Confessing Evangelicals and The Cambridge Declaration
 9Marks Ministries and Mark Dever
 Sovereign Grace Ministries and C. J. Mahaney
 R. Kent Hughes
 The Gospel Coalition
 The Charles Simeon Trust

Books
 Preaching and Preachers – Martyn Lloyd-Jones
 Christ Centered Preaching: Redeeming the Expository Sermon – Bryan Chapell
 Rediscovering Expository Preaching: Balancing the Science and Art of Biblical Exposition  – John F. MacArthur and The Master's Seminary Faculty
 Anointed Expository Preaching – Stephen F. Olford with David L. Olford
 Biblical Preaching: The Development and Delivery of Expository Messages – Haddon Robinson
 Power in the Pulpit: How to Prepare and Deliver Expository Sermons – Jerry Vines and James L. Shaddix
 The Passion-Driven Sermon: Changing the Way Pastors Preach and Congregations Listen – James L. Shaddix
 I Believe in Preaching – John Stott

Note
Bible quotations are from English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Homiletics

Expository preaching


Staro Trnje je zagrebačko gradsko naselje (kvart) na južnom dijelu grada. Nalazi se sjeverno od rijeke Save. Graniči na istoku s Trnjanskom Savicom, na zapadu s Cvjetnim naseljem, na sjeveru s m.o. Trnjem, te na jugu s istočnim dijelom Novog Zagreba, sa Zapruđem i Središćem.

Nalazi se na jugoistočnom dijelu Trnja. Udaljeno je samo 8 minuta od centra grada. Iz stambenih zgrada pruža se predivan pogled na jezero i park Bundek, te na istočne dijelove Novog Zagreba, točnije na Zapruđe i Središće. 5. km je udaljeno od Arene centar.

Prema popisu stanovništva iz 2011. godine, naselje ima 3.737 stanovnika.

Prema podjeli ustanovljenoj Statutom Grada Zagreba 14. prosinca 1999., pripada gradskoj četvrti Trnje.
Poštanski broj je 10000.

Izvori

Mjesni odbori Grada Zagreba

Staro Trnje


Julio José Battistoni Spinelli   (Colonia, 2 de enero de 1945) es un químico y político uruguayo que pertenece al Movimiento de Liberación Nacional - Tupamaros (MLN-T) e integra el Movimiento de Participación Popular (MPP), Frente Amplio. Actualmente se desempeña como diputado e integra las comisiones de Industria, Energía, Minería y Telecomunicaciones y de Ciencia y Tecnología de la Cámara de Representantes.

Biografía

Battistoni nació el 2 de enero de 1945 en Colonia. De ascendencia italiana, padre italiano y abuelo materno de la misma nacionalidad.

La familia vivía en Artilleros, departamento de Colonia, donde se explotaba la cantera de piedras, allí el padre trabajaba de zapatero. Es el tercer hijo de cuatro, los dos mayores nacidos en Artilleros. Fue a la Escuela Nº 1 de Colonia y al Liceo Departamental de la misma ciudad. Luego de finalizar el preparatorio de química ingresó en 1963 a la Facultad de Química de la Universidad de la República.

Mientras completaba sus estudios se ganó la vida realizando diversas labores, hasta que finalmente ingresó por concurso a Secundaria como profesor de Química. Ejerció en liceos del Cerro y Sayago entre los años 1969 y 1972. En ese último año, cuando aún se encontraba estudiando ingeniería química fue detenido y encarcelado por causas políticas.

Cinco años más tarde Battistoni recuperó la libertad, pero debió marcharse exiliado a Barcelona. Ya en España integró la directiva y presidió durante dos años la Casa del Uruguay (Asociación de Amigos de Uruguay-Barcelona). Paralelamente, Battistoni fue durante diez años director de investigación de una empresa biotecnológica de Barcelona, cargo que desempeñó hasta su regreso a Montevideo, en 1989.

A su regreso, obtuvo una maestría en química en la Facultad de Química de la Universidad de la República defendiendo una tesis sobre técnicas de inmunodiagnóstico. Desde 1992 y hasta 1994 integró y presidió la Comisión de Fomento de la Escuela Bélgica.
Finalizado el exilio se desempeñó como docente de la Facultad de Ciencias y la Facultad de Química de la Universidad de la República. Fue profesor grado 5 desde el año 1998 hasta 2005. Además, ejerció interinamente (2000-2001) la función de dirección del Instituto de Química Biológica de la Facultad de Ciencias y director de la Maestría en Biotecnología. En el campo académico e industrial se destacó por sus trabajos de investigación y desarrollo en reactivos de inmunodiagnóstico.

Trayectoria política
Battistoni comenzó su militancia política cuando se integró al Centro de Estudiantes de Colonia (CESCO) en el liceo de este departamento. Posteriormente fue secretario de propaganda de la Asociación de Estudiantes de Química (AEQ) y delegado al Consejo de la Federación de Estudiantes Universitarios del Uruguay (FEUU) por esta misma asociación. En el año 1969 ingresó al MLN-T.

Durante los años de exilio en Barcelona integró el  grupo político de coordinación Comité Uruguay, un comité de coordinación solidaria y acción política con Uruguay. Dos días después de regresar al país, en 1989, se integró al grupo de base del MPP del barrio Atahualpa, aunque ya venía trabajando para esta organización desde el exilio.

Entre 1993 y 1998 se desempeñó como concejal zonal en el Centro Comunal 15 de Montevideo. En 1999 Battistoni fue cofundador del local del MPP Norma Scopise. Dos años más tarde y hasta 2003 integró la dirección del zonal 4 del MPP.

A partir de 2003 y hasta la fecha forma parte de la Dirección de Montevideo del MPP y del Ejecutivo de Montevideo de esta organización política. Además es integrante de la Dirección Nacional del MPP. En el plano municipal, Battistoni se desempeñó como director general del Departamento de Planificación de la Intendencia de Montevideo en la administración encabezada por Ricardo Ehrlich, entre 2005 y 2009, pero abandonó el cargo para asumir una banca en el Parlamento, en marzo de 2009, en su condición de suplente de la entonces legisladora Nora Castro.

Fue elegido diputado titular por Montevideo por la lista 609 en las elecciones nacionales de octubre de 2009, asumiendo la banca el 15 de febrero de 2010. Actualmente integra la coordinación de bancada de diputados del Frente Amplio de Montevideo y las comisiones de Industria, Energía y Minería y Especial de Innovación, Investigación, Ciencia y Tecnología de Diputados.

En las elecciones nacionales del 26 de octubre de 2014 fue reelecto diputado por el Espacio 609 del Frente Amplio en representación de Montevideo para la legislatura 2015-2020.

Referencias

Enlaces externos

http://www.frenteamplio.org.uy/
https://web.archive.org/web/20100115145208/http://www.parlamento.gub.uy/forms2/asest2.asp?EnMemoria=s&Cuerpo=D&Comision=74
https://web.archive.org/web/20111108232705/http://www.parlamento.gub.uy/inicio1024sup.html
https://web.archive.org/web/20150924105148/http://www.parlamento.gub.uy/palacio3/legisladores/legislador.asp?id=4709954

Políticos del Frente Amplio (Uruguay)
Diputados de Uruguay por Montevideo
Exiliados uruguayos
Nacidos en el departamento de Colonia
Ítalo-uruguayos
Químicos de Uruguay

Julio Battistoni


Maasholm Almanya'nın kuzeyinde Schleswig-Holstein eyaletinde, Schleswig-Flensburg iline bağlı bölge. 8,4 km² yüzölçümüne sahiptir. Nüfusu, 30 Haziran 2005 itibarıyla yaklaşık 687 olarak tespit edilmiştir. Belediye Başkanlığı Kay-Uwe Andresen tarafından yürütülmektedir.

Dış bağlantılar
 www.amt-gelting.de

Schleswig-Flensburg iline bağlı yerleşim birimleri

Maasholm


Michel Camdessus (born 1 May 1933) is a French economist who served as the seventh managing director of the International Monetary Fund (IMF) from 1987 to 2000, the longest serving in that position. He previously served as the Governor of the Banque de France from 1984 to 1987. Before that, he briefly served as deputy governor of the Banque de France from August until November 1984 when elevated to the top position.

Among the most important events of his tenure at IMF was 1997 East Asian financial crisis. His role has been criticized for not paying attention to the unique circumstances of the East Asian countries and blindly imposing the measures that were followed in Mexico, leading to considerable turmoil and rioting in countries such as Indonesia.

Born in Bayonne, France, Mr. Camdessus was educated at the University of Paris and earned postgraduate degrees in economics at Institut d'Etudes Politiques de Paris (Sciences Po) in Paris and École nationale d'administration.

He is currently president of the social initiative  (French social weeks) and is a member of the Commission for Africa established by Tony Blair. He is also a member of the Pontifical Commission for Justice and Peace.

Camdessus is a member of the Africa Progress Panel (APP), a group of ten distinguished individuals who advocate at the highest levels for equitable and sustainable development in Africa. As a Panel Member, he facilitates coalition building to leverage and broker knowledge, in addition to convening decision-makers to influence policy and create lasting change in Africa.

Camdessus is also a member of the Fondation Chirac's board of directors, ever since the foundation was launched in 2008 by former French president Jacques Chirac to promote world peace. He also participates in the jury for the Conflict Prevention Prize awarded every year by this foundation, and in the scientific committee of its Water and Sanitation program.

References

External links

 Biographical Information (IMF)
 Biography on Africa Progress panel website

Links to Camdessus' articles and speeches

 Matteo Ricci, spiritual resources and partnership
 Globalization and the Future of Humankind
 Ethics and Finance in a Globalizing World
 The Sustainability of Sustainability

1933 births
Living people
Sciences Po alumni
École nationale d'administration alumni
Governors of the Banque de France
Managing directors of the International Monetary Fund
Commission for Africa members
French economists
Grand Officers of the Legion of Honour
Knights of the Ordre national du Mérite
French officials of the United Nations

Michel Camdessus


Substantive due process is a principle in United States constitutional law that allows courts to establish and protect certain fundamental rights from government interference, even if they are unenumerated elsewhere in the U.S. Constitution. Courts have asserted that such protections come from the due process clauses of the Fifth and Fourteenth amendments to the U.S. Constitution, which prohibit the federal and state governments, respectively, from depriving any person of "life, liberty, or property, without due process of law". Substantive due process demarks the line between those acts that courts hold to be subject to government regulation or legislation and those that courts place beyond the reach of governmental interference. Whether the Fifth or Fourteenth Amendments were intended to serve that function continues to be a matter of scholarly as well as judicial discussion and dissent. In recent opinions, Justice Clarence Thomas has called on the Supreme Court to reconsider all of its rulings that were based on substantive due process.

Substantive due process is to be distinguished from procedural due process. The distinction arises from the words "of law" in the phrase "due process of law". Procedural due process protects individuals from the coercive power of government by ensuring that adjudication processes, under valid laws, are fair and impartial. Such protections, for example, include sufficient and timely notice of why a party is required to appear before a court or other governmental body, the right to an impartial trier of fact and trier of law, and the right to give testimony and present relevant evidence at hearings. In contrast, substantive due process protects individuals against majoritarian policy enactments that exceed the limits of governmental authority: courts may find that a majority's enactment is not law and cannot be enforced as such, even if the processes of enactment and enforcement were actually fair.

The term was first used explicitly in 1930s legal casebooks as a categorical distinction of selected due process cases, and by 1952 Supreme Court opinions had mentioned it twice. The term "substantive due process" itself is commonly used in two ways: to identify a particular line of case law and to signify a particular political attitude toward judicial review under the two due process clauses.

Much substantive due process litigation involves legal challenges to the validity of unenumerated rights and seek particular outcomes instead of merely contesting procedures and their effects. In successful cases, the Supreme Court recognizes a constitutionally based liberty and considers laws that seek to limit that liberty to be unenforceable or limited in scope. Critics of substantive due process decisions usually assert that the U.S. Constitution includes no textual basis for unenumerated rights, and that they should be left to the purview of the more politically accountable branches of government.

Conceptual basics
The courts have viewed the Due Process Clause and sometimes other clauses of the Constitution as embracing the fundamental rights that are "implicit in the concept of ordered liberty". The rights have not been clearly identified and the Supreme Court's authority to enforce the unenumerated rights is unclear. Some of the rights have been said to be "deeply rooted" in American history and tradition; that phrase was used for rights related to the institution of the family.

The courts have largely abandoned the Lochner era approach (c. 1897–1937), when substantive due process was used to strike down minimum wage and labor laws to protect freedom of contract. Since then, the Supreme Court has decided that the Constitution protects numerous other freedoms, even if they are not in the text. If the federal courts' doctrine of substantive due process did not protect them, they could nevertheless be protected in other ways; for example, other provisions of the state or federal constitutions or legislatures protect some rights.

Today, the Supreme Court provides special protection for three types of rights under substantive due process in the Fourteenth Amendment – an approach which originated in United States v. Carolene Products Co., , footnote 4:
 Rights enumerated in and derived from the first eight amendments to the Constitution
 The right to participate in the political process, such as the rights of voting, association, and free speech
 The rights of "discrete and insular minorities"

The Supreme Court usually looks first to see whether the right is a fundamental right by examining whether it is deeply rooted in American history and traditions. If the right is not a fundamental right, the court applies a rational basis test: if the violation of the right can be rationally related to a legitimate government purpose, the law is then held valid. If the court establishes that the right being violated is a fundamental right, it applies strict scrutiny and asks whether the law is necessary to achieve a compelling state interest and whether the law is narrowly tailored to address that interest.

History of jurisprudence
Early in American judicial history, various jurists attempted to form theories of natural rights and natural justice to limit the power of government, especially on property and the rights of persons. Opposing "vested rights" were other jurists, who argued that the written constitution was the supreme law of the State and that judicial review could look only to that document, not to the "unwritten law" of "natural rights". Opponents also argued that the "police power" of government allowed legislatures to regulate the holding of property in the public interest, subject only to specific prohibitions of the written constitution.

Early origins
The phrase substantive due process was not used until the 20th century, but the concept arguably existed in the 19th century. The idea was a way to import natural law norms into the Constitution; prior to the American Civil War, the state courts were the site of the struggle. Critics of substantive due process claim that the doctrine began, at the federal level, with the infamous 1857 slavery case of Dred Scott v. Sandford. Advocates of substantive due process acknowledge that the doctrine was employed in Dred Scott but claim that it was employed incorrectly. Indeed, abolitionists and others argued that both before and after Dred Scott, the Due Process Clause actually prohibited the federal government from recognizing slavery. Also, the first appearance of substantive due process, as a concept, had appeared in Bloomer v. McQuewan, .

The "vested rights" jurists saw the "law of the land" and "due process" clauses of state constitutions as restrictions on the substantive content of legislation. They were sometimes successful in arguing that certain government infringements were prohibited, regardless of procedure. For example, in 1856, the New York Court of Appeals held in Wynehamer v. New York that "without 'due process of law', no act of legislation can deprive a man of his property, and that in civil cases an act of the legislature alone is wholly inoperative to take from a man his property". However, in 1887 the U.S. Supreme Court subsequently rejected the rationale of Wynehamer. Other antebellum cases on due process include Murray's Lessee v. Hoboken Land & Improvement Co., which dealt with procedural due process, but the Supreme Court subsequently characterized the rationale of Murray, in the case of Hurtado v. California, as not providing "an indispensable test" of due process.

Another important pre-Civil War milestone in the history of due process was Daniel Webster's argument to the Supreme Court as counsel in Dartmouth College v. Woodward that the Due Process Clause forbids bills of attainder and various other types of bad legislation. Nevertheless, the Supreme Court declined in the case to address that aspect of Webster's argument, the New Hampshire Supreme Court having already rejected it.

Roger Taney, in his Dred Scott opinion, pronounced without elaboration that the Missouri Compromise was unconstitutional because an "act of Congress that deprived a citizen of his liberty or property merely because he came himself or brought his property into a particular territory of the United States, and who had committed no offence against the laws, could hardly be dignified with the name of due process of law". In the case, neither Taney nor the dissenting Benjamin Robbins Curtis mentioned or relied upon the Court's previous discussion of due process in Murray, and Curtis disagreed with Taney about what "due process" meant.

Lochner era

Following the Civil War, the Fourteenth Amendment's due process clause prompted substantive due process interpretations to be urged on the Supreme Court as a limitation on state legislation. Initially, however, the Supreme Court rejected substantive due process as it came to be understood, including in the seminal Slaughter-House Cases. Beginning in the 1870s through the late 1880s, the Supreme Court hinted in dicta that various state statutes challenged under a different constitutional provision may have been invalidated under the due process clause. The first case to invalidate a state government economic regulation under this theory was Allgeyer v. Louisiana in 1897 which interpreted the word "liberty" in the due process clause to mean economic liberty. The Supreme Court would go on to impose on both federal and state legislation a firm judicial hand on property and economics right until the Great Depression in the 1930s.

The Court typically invalidated statutes during the Lochner era (named after Lochner v. New York) by declaring the statutes in violation of the right to contract. The Court invalidated state laws prohibiting employers from insisting, as a condition of employment, that their employees agree not to join a union. The Court also declared a state minimum wage law for women unconstitutional. Because many of the first applications protected the rights of corporations and employers to be free of governmental regulation, some scholars believe that substantive due process developed as a consequence of the Court's desire to accommodate 19th-century railroads and trusts.

Later development

The end of the Lochner era came in 1937 with the Supreme Court's holding in West Coast Hotel Co. v. Parrish. In that case, the Court upheld the state of Washington's "Minimum Wages for Women" act, reasoning that the Constitution permitted the restriction of liberty of contract by state law where such restriction protected the community, health and safety, or vulnerable groups.

Although economic due process restrictions on legislation were largely abandoned by the courts, substantive due process rights continue to be successfully asserted today in non-economic legislation that affects intimate issues like bodily integrity, marriage, religion, childbirth, child-rearing, and sexuality.

Privacy, which is not mentioned in the Constitution, was at issue in Griswold v. Connecticut, when the Court held, in 1965, that criminal prohibition of contraceptive devices for married couples violated federal, judicially enforceable privacy rights. The right to contraceptives was found in what the Court called the "penumbras", or shadow edges, of certain amendments that arguably refer to certain privacy rights, such as the First Amendment, which protects freedom of expression; the Third Amendment, which protects homes from being taken for use by soldiers; and the Fourth Amendment, which provides security against unreasonable searches. The penumbra-based rationale of Griswold has since been discarded; the Supreme Court now uses the Due Process Clause as a basis for various unenumerated privacy rights, as John Marshall Harlan II had argued in his concurring Griswold opinion, instead of relying on the "penumbras" and "emanations" of the Bill of Rights, as the majority opinion did in Griswold.

Although it has never been the majority view, some have argued that the Ninth Amendment, on unenumerated rights, could be used as a source of fundamental judicially enforceable rights, including a general right to privacy, as discussed by Arthur Goldberg in concurring in Griswold.

The Supreme Court also recognized a substantive due process right "to control the education of one's children", thus voiding state laws mandating for all students to attend public school. In Pierce v. Society of Sisters, the Supreme Court said in 1925:

Some justices have argued, however, that a substantive due process claim may not be necessary in cases of this type, as it is possible for those laws to be deemed to violate "First Amendment principles" as well. Justice Anthony Kennedy speculated in the 2000 case of Troxel v. Granville that current Supreme Court doctrine prohibits the judiciary from using the Due Process Clause instead of an applicable specific constitutional provision if one is available.

The right to marry a person of a different race was addressed in Loving v. Virginia, in which the Court said, in 1967, that its decision striking down anti-miscegenation laws could be justified either by substantive due process, or by the Equal Protection Clause. The unconstitutionality of bans on and refusals to recognize same-sex marriage was decided partly on substantive due process grounds by Obergefell v. Hodges in 2015. A right to have children was addressed in Skinner v. Oklahoma, but the Court in Skinner, in 1942, explicitly declined to base its decision on due process but instead cited the Equal Protection Clause since the Oklahoma law required sterilization of some three-time felons but not others. A substantive due process right of a parent to educate a young child (before ninth grade) in a foreign language was recognized in Meyer v. Nebraska, in 1923, with two justices dissenting, and Justice Kennedy has mentioned that Meyer might be decided on different grounds in modern times. Laws that "shock the conscience" of the Court were generally deemed unconstitutional, in 1952, in Rochin v. California, but in concurring, Justices Black and Douglas argued that pumping a defendant's stomach for evidence should have been deemed unconstitutional on the narrower ground that it violates the Fifth Amendment's right against self-incrimination. The Court, in O'Connor v. Donaldson, in 1975, said that due process is violated by confining a nondangerous mentally ill person who is capable of surviving safely in freedom. Chief Justice Burger's concurring opinion was that such confinement may also amount to "punishment" for being mentally ill, violating the Court's interpretation of the Eighth Amendment in Robinson v. California. Freedom from excessive punitive damages was deemed to be a due process right in BMW v. Gore, in 1996, but four justices disagreed. The Court, in Cruzan v. Missouri, decided, in 1990, that due process is not violated if a state applies "a clear and convincing evidence standard in proceedings where a guardian seeks to discontinue nutrition and hydration of a person diagnosed to be in a persistent vegetative state".

In 2022, the Court declared that the right to an abortion is not deeply rooted in the nation's history, and therefore is not among unenumerated rights in the constitution by virtue of the Due Process clause.

Criticisms
Critics argue that judges are making determinations of policy and morality that properly belong with legislators ("legislating from the bench"), that they are reading doctrines and principles into the Constitution that are not expressed in or implied by the document, or that they are claiming power to expand the liberty of some people at the expense of other people's liberty (such as in Dred Scott v. Sandford).

Justice Oliver Wendell Holmes Jr., a proponent of legal realism, worried that the Court was overstepping its boundaries and wrote, in 1930, in one of his last dissents:

Originalists, such as Supreme Court Justices Clarence Thomas, who rejects the substantive due process doctrine, and Antonin Scalia, who also questioned the legitimacy of the doctrine, have called substantive due process a "judicial usurpation" or an "oxymoron". Both Scalia and Thomas occasionally joined Court opinions that mention the doctrine and, in their dissents, often argued over how substantive due process should be employed based on Court precedent.

Many non-originalists, like Justice Byron White, have also been critical of substantive due process. As propounded in his dissents in Moore v. East Cleveland and Roe v. Wade, as well as his majority opinion in Bowers v. Hardwick, White argued that the doctrine of substantive due process gives the judiciary too much power over the governance of the nation and takes away such power from the elected branches of government. He argued that the fact that the Court has created new substantive rights in the past should not lead it to "repeat the process at will". In his book Democracy and Distrust, non-originalist John Hart Ely criticized "substantive due process" as a glaring non sequitur. Ely argued the phrase was both a contradiction in terms, like the phrase green pastel redness, and radically undemocratic by allowing judges to impose substantive values on the political process. Ely argued that the courts should serve to reinforce the democratic process, not to displace the substantive value choices of the people's elected representatives.

The current majority view of the Supreme Court supports substantive due process rights in a number of areas. An alternative to strict originalist theory is advocated by former Supreme Court Justice Stephen Breyer, one of the Court's supporters of substantive due process rights. Breyer believes the justices need to look at cases in light of how their decisions will promote what he calls "active liberty", the Constitution's aim of promoting participation by citizens in the processes of government. That is an approach that ostensibly emphasizes "the document's underlying values" and a broad look at a law's purpose and consequences. Critics charge that such an approach would also give judges the ability to look very broadly at the consequences and unwritten purpose of constitutional provisions, such as the Due Process Clause, thus removing issues from the democratic process.

Originalism is usually linked to opposition against substantive due process rights, and the reasons can be found in the following explanation that was endorsed unanimously by the Supreme Court in the 1985 case University of Michigan v. Ewing: "we must always bear in mind that the substantive content of the [Due Process] Clause is suggested neither by its language nor by preconstitutional history; that content is nothing more than the accumulated product of judicial interpretation of the Fifth and Fourteenth Amendments."

Originalists do not necessarily oppose protection of rights protected by substantive due process. Most originalists believe that such rights should be identified and protected legislatively or by further constitutional amendments or other existing provisions of the Constitution. For example, some substantive due process liberties may be protectable according to the original meaning of the Privileges or Immunities Clause of the Fourteenth Amendment. Most originalists believe that rights should be identified and protected by the majority legislatively or, if legislatures lack the power, by constitutional amendments.

The original perceived scope of the Due Process Clause was different from the one in use today. For instance, even though many of the Framers of the Bill of Rights believed that slavery violated the fundamental natural rights of African Americans, legal scholar Robert Cover argued in 1975 that a "theory that declared slavery to be a violation of the due process clause of the Fifth Amendment ... requires nothing more than a suspension of reason concerning the origin, intent, and past interpretation of the clause". The Thirteenth Amendment ultimately abolished slavery and removed the federal judiciary from the business of returning fugitive slaves. Until then, it was "scarcely questioned" (as Abraham Lincoln put it) that the Constitution "was intended by those who made it, for the reclaiming of what we call fugitive slaves; and the intention of the law-giver is the law".

Judicial review
When a law or other act of government is challenged as a violation of individual liberty under the Due Process Clause, courts now use two forms of scrutiny or judicial review. The inquiry balances the importance of the governmental interest being served and the appropriateness of the method of implementation against the resulting infringement of individual rights. If the governmental action infringes upon a fundamental right, the highest level of review, strict scrutiny, is used. To pass strict scrutiny, the law or the act must be both narrowly tailored and the least restrictive means of furthering a compelling government interest.

If the governmental restriction restricts liberty in a manner that does not implicate a fundamental right, rational basis review is used, which determines whether a law or act is rationally related to a legitimate government interest. The government's goal must be something that it is acceptable for the government to pursue. The legislation must use reasonable means to the government's goals but not necessarily the best. Under a rational basis test, the burden of proof is on the challenger so laws are rarely overturned by a rational basis test.

There is also a middle level of scrutiny, called intermediate scrutiny, but it is used primarily in Equal Protection cases, rather than in Due Process cases: "The standards of intermediate scrutiny have yet to make an appearance in a due process case." To pass intermediate scrutiny, the challenged law must further an important government interest by means that are substantially related to that interest.

See also

References

Sources
 Bernstein, David, "The History of 'Substantive' Due Process: It's Complicated," Texas Law Review See Also, 95 (2016), 1–11
  Lewis, Thomas Tandy. "The Ironic History of Substantive Due Process: Three Constitutional Revolutions." International Social Science Review Vol. 76, No. 1/2 (2001): 21-35. https://www.jstor.org/stable/41887055
 Katz, Claudio, "Protective Labor Legislation in the Courts: Substantive Due Process and Fairness in the Progressive Era," Law and History Review, 31 (May 2013), 275–323.
 Keynes, Edward. Liberty, Property, and Privacy: Toward a Jurisprudence of Substantive Due Process. University Park: Pennsylvania State Press, 1996.

American legal terminology
Due Process Clause

Substantive due process


Le Spójnia Stargard est un club polonais de basket-ball basé à Stargard. Il appartient depuis la saison 2018-2019 à la Polska Liga Koszykówki, soit le plus haut niveau du basket-ball polonais.

Vice-champion de Pologne en 1997, champion de deuxième division en 2018, il a également atteint la finale de la Coupe nationale en 2021.

Historique

Spójnia est fondé en 1949 sous le nom de "Ludowy Klub Sportowy" (Club sportif populaire). À l'origine, il est composé de trois sections : football, boxe et voile. La section basket-ball masculine est créée en 1953.

En 1967, le club joue au niveau régional. Parmi les joueurs on trouve Marek Ładniak, alors âgé de . Il quittera bientôt l'équipe pour rejoindre le Wisła Cracovie. Ładniak totalisera, à la fin de sa carrière,  en équipe nationale.

En 1968, Spójnia est promu au niveau interrégional.

En 1980, le club monte en seconde division.

Le , le club monte en première division. Lors de la saison 1996-1997, l'équipe, sous le nom de Komfort Forbo Stargard, termine vice-champion de Pologne en échouant en finale des play-offs contre le Mazowszanka Pekaes Pruszków (qui porte actuellement le nom de ). Durant les années qui suivent, Stargard se qualifie régulièrement en play-offs (demi-finale en 1997-1998, quart de finale en 1998-1999, 1999-2000, 2000-2001, 2001-2002, 2002-2003) et s'impose comme un club important en Pologne.

Lors de la saison 2003-2004, le club termine en dernière position et est relégué en deuxième division, puis en troisième en 2007.
Stargard remonte en deuxième division lors de la saison 2008-2009 puis en première division en 2017-2018.

En 2018-2019, Spójnia Stargard se classe treizième dans l'élite du basket-ball polonais. La saison suivante se termine exceptionnellement après  seulement en raison de la pandémie de Covid-19. Le club termine à la neuvième position.

En 2020-2021, Spójnia Stargard se classe à la huitième place de la saison régulière et renoue avec les playoffs (défaite 3-1 contre le Zastal Zielona Góra en quarts de finale).

Le club atteint également la finale de la Coupe de Pologne (défaite 73-86 à nouveau contre le Zastal Zielona Góra).

Anciens noms
 ZS Sparta Stargard (1954-1956)
 KS Spójnia Stargard (1956-1961)
 SKS (Stargardzki Klub Sportowy) Spójnia Stargard (1961-1991?)
 LKS (Ludowy Klub Sportowy) Spójnia Stargard (1991?-1993)
 LKS Spójnia – Sterna Stargard Szczeciński (1993-1994)
 LKS Komfort Stargard Szczeciński (1994-1995)
 Komfort Forbo Stargard Szczeciński (1996-1999)
 Komfort Kronoplus Stargard Szczeciński (1999-2000)
 LKS Spójnia Stargard Szczeciński (2000-2004)
 Stowarzyszenie KS Spójnia Stargard (2004-2018)
 Spójnia Stargard-Sportowa Spółka Akcyjna (2018-2019)
 PGE Spójnia Stargard (12.06.2019-)

En 2019, le club prend le nom de PGE Spójnia Stargard, en raison du sponsoring de l'entreprise PGE, principal producteur d'électricité polonais.

Palmarès
 Vice-champion de Pologne de D1 (1) : 1997
 Champion de Pologne D2 (1) : 2018
 Finaliste de la Coupe de Pologne : 2021

Entraîneurs successifs

  Ignacy Ratajczak, Władysław Smajkiewicz, Sławomir Rutkowski (1953-1960)
  Tadeusz Sikora (1960)
  Władysław Smajkiewicz (1960-1961)
  Władysław Zielenkiewicz (1961-1962)
  Jan Buczma (1962-1964)
  Marian Piotrowski (1964-1965)
  Władysław Galankiewicz (1965-1966)
  Ryszard Janik (1966-1989)
  Grzegorz Chodkiewicz (1989-1995)
  Krzysztof Koziorowicz (1995-1995)
  Tadeusz Aleksandrowicz (1995-1997)
  Tadeusz Huciński (1997-1998)
  Tadeusz Aleksandrowicz (1998-2000)
  Miodrag Gajić (2000-2001)
  Ryszard Szczechowiak (2000-2001)
  Ireneusz Purwiniecki (2001-2002)
  Jerzy Binkowski (2002-2003)
  Mieczysław Major (2003-2004)
  Miodrag Gajić (2004-2005)
  Ireneusz Purwiniecki (2004-2005)
  Czesław Daś (2005-2006)
  Grzegorz Chodkiewicz (2006-2007)
  Mieczysław Major (2007-2010)
  Grzegorz Chodkiewicz (2010)
  Tadeusz Aleksandrowicz (2010-2012)
  Ireneusz Purwiniecki (2012-2013)
  Czesław Kurkianiec (2013-2014)
  Aleksander Krutikow (2014-2015)
  Wiktor Grudziński (2015-2016)
  Krzysztof Koziorowicz (2016-2019)
  Kamil Piechucki (2019-2019)
  Jacek Winnicki(2019-2020)
  Maciej Raczyński (2020-2020)
  Marek Łukomski (2021-)

Effectif 2021-2022

Notes et références

Notes

Références

Liens externes

Stargard
Club sportif fondé en 1949

Spójnia Stargard


18751 Yualexandrov este un asteroid din centura principală de asteroizi.

Descriere
18751 Yualexandrov este un asteroid din centura principală de asteroizi. A fost descoperit pe  la Stația Anderson Mesa în cadrul programului LONEOS. Asteroidul prezintă o orbită caracterizată de o semiaxă mare de 2,23 ua, o excentricitate de 0,25 și o înclinație de 4,6° în raport cu ecliptica.

Vezi și
 Lista planetelor minore: 18001-19000
 Centura de asteroizi

Referințe

Obiecte astronomice descoperite în 1999
Centura de asteroizi

18751 Yualexandrov


More Monsters and Sprites ist die dritte EP des Electro-, Dubstep- und Brostep-Produzenten Skrillex und sein erstes Remix-Album. Am 7. Juni 2011 wurde es erstmals auf Beatport unter den Labels Big Beat Records und mau5trap Recordings veröffentlicht. Am 21. Juni dieses Jahres wurde die EP dann auch in anderen Online-MP3-Shops veröffentlicht. Die EP ist der Nachfolger von Skrillex' zweiter EP Scary Monsters and Nice Sprites, vier Remixe von Liedern aus dieser EP sind in More Monsters and Sprites enthalten. Die Remixe sind von Dirtyphonics, Phonat, The Juggernauts und Kaskade. Zusätzlich sind 3 neue Songs enthalten. Der Musikstil der EP ist vor allem Dubstep und Electro, allerdings sind auch Einflüsse von Reggae enthalten.

Die Charts konnte das Album in Australien und in den USA erreichen. Die erste Single aus diesem Album, First of the Year (Equinox), wurde zur erfolgreichsten Single des Albums, sie erreichte die Charts in fünf Ländern. Eine weitere Veröffentlichung aus diesem Album war Ruffneck (Full Flex).

Trackliste
 First of the Year (Equinox) – 4:22
 Ruffneck (Flex) – 4:43
 Ruffneck (FULL Flex) – 3:46
 Scary Monsters and Nice Sprites (Dirtyphonics Remix) – 4:51
 Scary Monsters and Nice Sprites (Phonat Remix) – 3:40
 Scary Monsters and Nice Sprites (The Juggernaut Remix) – 3:54
 Scary Monsters and Nice Sprites (Kaskade Remix) – 8:04
Zusätzlich auf iTunes
 Rock 'N' Roll (Will Take You to the Mountain) (Musikvideo) – 4:35
 Zusätzlich in der Mortal Kombat 9 Special Edition
 Reptile's Theme – 3:57
 Cinema (Skrillex Remix) – 5:04

Rezeption

Charterfolg
Das Album konnte in den USA die Charts erreichen. In den USA konnte man in den Billboard Top 200 Platz 124, in den Heatseeker Albums Platz drei und in den Top Electronic Albums Platz 5 erreichen. Auch in Australien konnte man sich in den Charts platzieren, das Album schaffte es bis auf Platz 60 vorzurücken.

Kritische Rezeption
Das Album bekam überwiegend positive Kritiken. David Jeffries von Allmusic beispielsweise meinte:  und bewertete das Album mit 3,5 von 5 möglichen Sternen.

Weblinks
 SKRILLEX – MORE MONSTERS & SPRITES PREVIEW auf YouTube
 MORE MONSTERS & SPRITES PREVIEW auf Skrillex.com

Einzelnachweise

Album 2011
Skrillex
Album (Electronic)
Extended Play
Album (Dubstep)
Remixalbum

More Monsters and Sprites


Jaan Talts (Massiaru, Estonija, 19. svibnja 1944.) je bivši estonski dizač utega te višestruki olimpijski, svjetski i europski prvak.

Talts se najprije bavio lakom atletikom da bi se tijekom studija agrikulture i šumarstva na tehničkom učilištu Tihemetsa posvetio dizanju utega. Već 1967. postao je prvi poluteškaš koji je ukupno podigao preko 500 kg te je proglašen sovjetskim sportašem godine. Sljedeće godine postaje europski prvak u poluteškoj kategoriji dok je na Olimpijadi u Mexico Cityju bio srebrni. Budući da je olimpijski turnir ujedinjavao i svjetsko prvenstvo, Talts je ujedno postao i svjetski viceprvak.

Nakon tog uspjeha, Talts se prebacuje u tešku kategoriju te osvaja dvije svjetske te četiri europske titule prvaka. Također, postao je i olimpijski prvak u Münchenu 1972.

Tijekom svoje sportske karijere postavio je čak 17 svjetskih rekorda u poluteškoj i 25 u teškoj kategoriji. Završetkom aktivnog bavljenja dizanjem utega, Talts je u rodnoj Estoniji nastavio raditi kao trener.

U razdoblju od 1981. do 1988. bio je rektor u estonskoj sportskoj akademiji dok je od 1989. bio zaposlen u estonskom olimpijskom komitetu na više različitih pozicija, uključujući i poziciju predsjednika sportskog komiteta profesionalnih sportova. 1998. godine izabran je u Kuću slavnih Međunarodne federacije dizača utega dok je 2007. imenovan izbornikom nacionalne reprezentacije u dizanju utega.

Osim u sportu, Talts se okušao i u politici te je tijekom 1995. i 1996. bio član estonskog parlamenta odnosno Riigikogua.

Izvori

Vanjske poveznice
Profil Taltsa na Sports-reference.com

Dizači utega
Sovjetski športaši
Estonski športaši
Svjetski prvaci  u dizanju utega
Olimpijski pobjednici u dizanju utega

Jaan Talts


Saint Cecilia (), also spelled Cecelia, was a Roman virgin martyr and is venerated in Catholic, Orthodox, Anglican, and some Lutheran churches, such as the Church of Sweden. She became the patroness of music and musicians, it being written that, as the musicians played at her wedding, Cecilia "sang in her heart to the Lord".  Musical compositions are dedicated to her, and her feast, on 22 November, is the occasion of concerts and musical festivals. She is also known as Cecilia of Rome.

Saint Cecilia is one of several virgin martyrs commemorated by name in the Canon of the Mass in the Latin Church. The church of Santa Cecilia in Trastevere, founded in the 3rd century by Pope Urban I, is believed to be on the site of the house where she lived and died.

Life

It is popularly supposed that Cecilia was a noble lady of Rome who, with her husband Valerian, his brother Tiburtius, and a Roman soldier named Maximus, suffered martyrdom in about 230, under the Emperor Alexander Severus. Giovanni Battista de Rossi, however, argues that instead she perished in Sicily under the Emperor Marcus Aurelius between 176 and 180, citing the report of Venantius Fortunatus, Bishop of Poitiers (d. 600).

According to the story, despite her vow of virginity, her parents forced her to marry a pagan nobleman named Valerian. During the wedding, Cecilia sat apart singing to God in her heart, and for that, she was later declared the saint of musicians. When the time came for her marriage to be consummated, Cecilia told Valerian that watching over her was an angel of the Lord, who would punish him if he sexually violated her but would love him if he respected her virginity. When Valerian asked to see the angel, Cecilia replied that he could see the angel if he would go to the third milestone on the Via Appia and be baptized by Pope Urban I. After following Cecilia's advice, he saw the angel standing beside her, crowning her with a chaplet of roses and lilies.

The martyrdom of Cecilia is said to have followed that of her husband Valerian and his brother at the hands of the prefect Turcius Almachius. The legend about Cecilia's death says that after being struck three times on the neck with a sword, she lived for three days, and asked the pope to convert her home into a church.

St. Cecilia was buried in the Catacomb of Callixtus and later transferred to the Church of Santa Cecilia in Trastevere. In 1599, her body was found still incorrupt, seeming to be asleep.

Cecilia is one of the most famous Roman martyrs, although some elements of the stories recounted about her do not appear in the source material. According to Johann Peter Kirsch, the existence of the martyr is a historical fact. At the same time, some details bear the mark of a pious romance, like many other similar accounts compiled in the fifth and sixth centuries. The relation between Cecilia and Valerian, Tiburtius, and Maximus, mentioned in the Acts of the Martyrs, has some historical foundation. Her feast day has been celebrated since about the fourth century. There is no mention of Cecilia in the Depositio Martyrum, but there is a record of an early Roman church founded by a lady of this name, Santa Cecilia in Trastevere.

Santa Cecilia in Trastevere

The church of Santa Cecilia in Trastevere is reputedly built on the site of the house in which she lived. The original church was constructed in the fourth century; during the ninth century, Pope Paschal I had remains that were supposedly hers buried there. In 1599, while leading a renovation of the church, Cardinal Paolo Emilio Sfondrati had the remains, which he reported to be incorrupt, excavated and reburied.

Name

The name "Cecilia" applied generally to Roman women who belonged to the plebeian clan of the Caecilii. Legends and hagiographies, mistaking it for a personal name, suggest fanciful etymologies. Among those cited by Chaucer in "The Second Nun's Tale" are: lily of heaven, the way for the blind, contemplation of heaven and the active life, as if lacking in blindness, and a heaven for people to gaze upon.

Patroness of musicians

The first record of a music festival in her honour was held at Évreux in Normandy in 1570.

The Accademia Nazionale di Santa Cecilia in Rome is one of the oldest musical institutions in the world. It was founded by the papal bull, Ratione congruit, issued by Sixtus V in 1585, which invoked two saints prominent in Western musical history: Gregory the Great, after whom Gregorian chant is named, and Saint Cecilia, the patron saint of music.

Her feast day became an occasion for musical concerts and festivals that occasioned well-known poems by John Dryden and Alexander Pope and music by Henry Purcell (Ode to St. Cecilia); 3 different oratorios by Marc-Antoine Charpentier, Caecilia virgo et martyr octo vocibus H.397, for soloists, double Chorus, double string orchestra and bc, Cecilia virgo et martyr H.413, for soloists, chorus, 2 treble instruments and bc, and Caecilia virgo et martyr H.415, for soloists, chorus, 2 treble instruments and bc, to libretti probably written by Philippe Goibaut); George Frideric Handel (Ode for St. Cecilia's Day; Alexander's Feast); Charles Gounod (St. Cecilia Mass); as well as Benjamin Britten, who was born on her feast day (Hymn to St Cecilia, based on a poem by W. H. Auden). Herbert Howells' A Hymn to Saint Cecilia has words by Ursula Vaughan Williams; Gerald Finzi's "For Saint Cecilia", Op. 30, was set to verses written by Edmund Blunden; Michael Hurd's 1966 composition "A Hymn to Saint Cecilia" sets John Dryden's poem; and Frederik Magle's Cantata to Saint Cecilia is based on the history of Cecilia. The Heavenly Life, a poem from Des Knaben Wunderhorn (which Gustav Mahler used in his Symphony No. 4) mentions that "Cecilia and all her relations make excellent court musicians."

From the name of Cecilia comes Cecyliada, the name of the festival of sacred, choral, and contemporary music, held from 1994 in Police, Poland.

Legacy

Cecilia symbolizes the central role of music in the liturgy.

The Cistercian nuns of the convent nearby Santa Cecilia in Trastevere shear lambs' wool to be woven in the palliums of new metropolitan archbishops. The lambs are raised by the Trappists of the Abbey Tre Fontane in Rome. The Pope blesses the lambs every 21 January, the Feast of Saint Agnes. The pallia are given by the Pope to the new metropolitan archbishops on the Solemnity of Saints Peter and Paul, 29 June.

Located on the Isle of Wight, St. Cecilia's Abbey, Ryde was founded in 1882. The nuns live a traditional monastic life of prayer, work, and study in accordance with the ancient Rule of St. Benedict.

The famous luthier Jean-Baptiste Vuillaume produces a line of violin and viola under the name St. Cécile with a decal stamped on the upper back.

Cecilia is remembered in the Church of England with a commemoration on 22 November. She is honored on the Episcopal Church liturgical calendar with Agnes of Rome on January 21.

Iconography
Cecilia is frequently depicted playing the viola, a portative organ, or other musical instruments, evidently to express what was often attributed to her, namely that while the musicians played at her nuptials, she sang in her heart to God, though the organ may be misattributed to her, as the result of a mistranslation.

A miniature Saint Cecilia beneath Worcester Cathedral was featured on the reverse side of the Sir Edward Elgar £20 banknote, which was withdrawn by the Bank of England in 2010.

In music

Renaissance, baroque and classical music

 Marc-Antoine Charpentier composed four Histoires sacrées using a text thought to have been written by his colleague Philippe Goibaut des Bois La Grugère:
 In honorem Caeciliae, Valeriani et Tiburtij canticum H.394 for three voices, two treble instruments, and continuo (1675 ?).
 Caecilia virgo et martyr octo vocibus H.397 for soloists, double chorus, double orchestra, and continuo (1677–78).
 Caecilia virgo et martyr, H.413 for soloists, chorus, and two treble instruments  (1683–85).
 Caecilia virgo et martyr H.415 – H.415 a for soloists, chorus, and two treble instruments (1686).
 Henry Purcell, Laudate Ceciliam (1683), Welcome to all the pleasures (1683), Raise, raise the voice (c1685) and Hail! Bright Cecilia (1692).
 Sébastien de Brossard, "Canticle for Saint Cécila" SdB.9 (1720 ?)
 Alessandro Scarlatti Il martirio di santa Cecilia, oratorio donné pour la première fois le 1er mars 1708; Messa di Santa Cecilia(1720).
 Georg Friedrich Haendel composed two works for Saint Cecilia with John Dryden: The Oratorio Alexander's Feast or The Power of Music (1736) and Ode for St. Cecilia's Day (1739).
 Joseph Haydn, Missa Sanctae Caeciliae ou Missa Cellensis in honorem Beatissimae Virginis Mariae (1766–67).
 Ferdinand Hiller, St. Cäcilia (1848), cantata for soloists and orchestra to the text by Wolfgang Müller von Königswinter.
 Charles Gounod, Hymne à Sainte Cécile, CG 557 (1865) for solo violin and orchestra

Contemporary music

 Judith Shatin wrote The Passion of Saint Cecilia for piano and orchestra and Fantasy on Saint Cecilia for solo piano.
 Fred Momotenko composed "Cecilia", a composition for full mixed choir, "a hymn to the past as well as to the future of the monastic tradition". The world premiere was at Koningshoeven Abbey on Saint Cecilia's feast day, 2014.
 Benjamin Britten wrote a Hymn to St Cecilia, a setting for the poem by W. H. Auden.
 Paul Simon wrote the 1970 song "Cecilia" which title refers to the patron saint of music.
 Lou Harrison wrote his Mass for St. Cecilia's Day for choir, harp, and drone (1983–86).
 Stalk-Forrest Group (later name changed to Blue Öyster Cult), recorded a song St. Cecilia, the EP was later released under the SFG name as the St.Cecilia sessions.
 Arvo Pärt was commissioned to compose a work for the Great Jubilee in Rome in 2000, and wrote  (Cecilia, Roman virgin) for mixed choir and orchestra. The Italian text deals with the saint's life and martyrdom. It was first performed on 19 November 2000, close to her feast day, by the Accademia Nazionale di Santa Cecilia conducted by Myung-whun Chung.
 Gerald Finzi composed "For St. Cecilia" for solo tenor, chorus (SATB), and orchestra.  Setting of a work by English poet and author Edmund Blunden. Duration ca 18 minutes.
 Herbert Howells composed his "A Hymn for Saint Cecilia" for choir and organ in 1960, as commissioned by the Worshipful Company of Musicians, with a text by Ursula Vaughan Williams.
 On the 2015 Feast of Saint Cecilia, Foo Fighters released their EP "Saint Cecilia" for free download via their website. The five-song EP features a track named after the EP "Saint Cecilia". The EP was recorded during an impromptu studio session at Hotel Saint Cecilia located in Austin, Texas.
 Informator Choristarum (organist and master of the choristers) at Magdalen College, Oxford (1957–1981), Bernard Rose's unaccompanied anthem for SATB choir (with divisions) Feast Song For St. Cecilia (1974) is a setting a poem of the same name by his son, musician Gregory Rose.
E. Florence Whitlock composed Ode to St. Cecilia, Opus 5, based on text by John Dryden, in 1958.
 Singer/Songwriter/Guitarist, Rik Emmett, composed the song "Calling St. Cecilia" on his 1992 LP Ipso Facto.
 Blue Öyster Cult release song "The Return of St. Cecilia" on their 2020 album "The Symbol Remains"
 The Chicago band Turnt (now known as Everybody All The Time) released a song called Girls which refers to St Cecilia in the lyrics. The song was first performed at Northwestern University's Mayfest Battle of the Bands on Friday 24 May 2013 at 27 Live in downtown Evanston.
 On 2008 Brian Eno's and David Byrne's album "Everything That Happens Will Happen Today", Cecilia is referred to in the song "The River".
 Iceage release song "Dear Saint Cecilia" on their 2021 album Seek Shelter
 British pop band The Vamps released song "Oh Cecilia (Breaking My Heart)" on their 2014 debut studio album Meet the Vamps
 Welsh rock band Holding Absence released song "Saint Cecilia" on split EP "This Is as One" with British metal band Loathe in 2018.
 Canadian band Ellevator released their song St. Cecelia in 2018 on their album Ellevator.

In pop culture

 The poem "Moschus Moschiferus", by Australian poet A. D. Hope (1907–2000), is subtitled "A Song for St Cecilia's Day". The poem is of 12 stanzas and was written in the 1960s.
 Cecilia is also the subject of Alexander Pope's poem "Ode on St. Cecilia's Day".
 Geoffrey Chaucer retells the story of Cecilia and Valerian and his brother in "The Second Nun's Tale" in The Canterbury Tales.
 Cecilia is a symbol for the divine power of music in Heinrich von Kleist's extended anecdote "St. Cecilia, or the Power of Music".
 Saint Cecilia features in the 1979 collection of short stories by Angela Carter "The Bloody Chamber" in the story of the same name.
 In the Japanese manga and anime series Saint Cecilia and Pastor Lawrence, the main character's name is inspired from Saint Cecilia
 In the episodic survival horror video game Song of Horror, the entirety of episode 4 takes place in the fictional St. Cecilia's Abbey.

Gallery

See also

 Albi Cathedral, Albi, France
 List of Christian women of the patristic age
 St. Cecilia Cathedral, Omaha, Nebraska, United States
 St. Cäcilien, Cologne, Germany
 St. Cecilia Catholic School, Houston, Texas, United States
 Saint Cecilia's Catholic Church (Brooklyn)
 Saint Cecilia, patron saint archive
 Santa Cecilia Chapel, Għajnsielem, Gozo, Malta
 Santa Cecilia Tower, Għajnsielem, Gozo, Malta
 The Ecstasy of Saint Cecilia by Raphael, Pinacoteca Nazionale di Bologna, Bologna, Italy
 Basilique-Cathédrale Sainte-Cécile, Salaberry-de-valleyfield, Quebec, Canada

References

Citations

Further reading

External links

Catholic Online – Saints and Angels: St. Cecilia

170s deaths
180s deaths
2nd-century births
2nd-century Roman women
2nd-century Romans
3rd-century Christian martyrs
3rd-century Christian saints
Virgin martyrs
Ancient musicians
Ancient singers
Anglican saints
Ante-Nicene Christian female saints
Caecilii
Incorrupt saints
Italian musicians
People executed by decapitation
People executed by the Roman Empire
Saints from Roman Italy

Saint Cecilia


La fibra de basalto es un material artificial compuesto de finas fibras de basalto. Es usado en textiles a prueba de fuego en la industria automotriz y aeroespacial, y como un material compuesto para producir entre otras cosas trípodes. También se utilizan fibras de basalto para reforzar estructuras de hormigón. Las fibras son producidas cuando el basalto extraído de canteras es molido, lavado y luego derretido en hornos.

Referencias

Materiales de construcción
Fibras

Fibra de basalto


Formații rock 14 reprezintă al paisprezecelea și ultimul disc al seriei Formații rock și a fost editat de casa de discuri Electrecord din România în anul 1991. Pe acest disc apar formațiile Hans Knall din Alba Iulia și Voievod din Galați, fiecare dintre ele ocupând câte o față a LP-ului.

Lista pistelor
Fața 1 (Hans Knall):
 Întoarce-te
 Orizonturi
 Calea spre adevăr
 Copilărie

Fața 2 (Voievod):
 Mereu am să te caut
 Oameni pe drumul pierzaniei
 Eu aș putea
 Raganarök

Componența formațiilor
Hans Knall (Alba Iulia):
 Hans Knall – voce, instrumente cu claviaturi, mașină de ritm, chitară

Voievod (Galați):
 Puiu Adrian Stanciu – vocal
 Nicu Patoi – chitară
 Cristian Doicu – chitară
 Sorin Gheorghiu – tobe
 Octavian Vasilache – chitară bas

În urma unei greșeli de tipar, atât piesele Hans Knall, cât și cele aparținând formației Voievod, sunt trecute pe coperta discului ca fiind compuse (muzică și versuri) de Hans Knall.

Note

Legături externe
 Pagina albumului Formații rock 14 pe site-ul Discogs.com
 Albumul Formații rock 14 pe YouTube

14
Albume din 1991
Albume rock
Discuri Electrecord LP (30 cm)
Discuri Electrecord cu muzică de divertisment

Formații rock 14


În literatură, un epigraf este o expresie, un citat sau un poem, care este pus la începutul unei opere literare (carte, piesă de teatru, poezie) sau al unui capitol. Epigraful poate servi ca o prefață, ca un rezumat, ca un contraexemplu sau poate face o legătură între opera literară și un canon literar mai mare, având rolul de a indica în mod concis ideea artistică a lucrării sau a prezenta contextul sau spiritul în care a fost scrisă opera.

Într-o carte, ea face parte din prima secțiune aflată înaintea textului principal.

Exemple
 Lungul citat din Infernul lui Dante, care prefațează "The Love Song of J. Alfred Prufrock" de T. S. Eliot este o parte a unui discurs rostit de unul dintre damnați în infernul lui Dante. Legătura acestuia cu monologul care formează poemul lui Eliot adaugă un comentariu și o dimensiune nouă mărturisirii lui Prufrock. Epigraful la Gerontion de Eliot este un citat din piesa Măsură pentru măsură a lui Shakespeare. "The Hollow Men" a lui Eliot folosește citatul "Mistah Kurtz, he dead" din nuvela Heart of Darkness de Joseph Conrad ca unul dintre cele două epigrafe.
 Epigraful romanului utopic Altneuland al lui Theodore Herzl este "Dacă vreți, nu va fi un vis...", care a devenit un slogan al mișcării sioniste.
 Epigraful romanului Frații Karamazov al lui Feodor Dostoievski este pasajul biblic Ioan 12:24: "Adevărat, adevărat zic vouă că dacă grăuntele de grâu, când cade în pământ, nu va muri, rămâne singur; iar dacă va muri, aduce multă roadă."
 Epigrafele la preambulul cărții La Vie mode d'emploi de Georges Perec și a cărții ca întreg avertizează cititorul cu privire la existența unor farse și că nimic nu va fi ceea ce pare.
 Jack London a folosit prima strofă a poemului "Atavism" de John Myers O'Hara ca epigraf la romanul Chemarea străbunilor.

 Ca epigraf la Fiesta (Soarele răsare, soarele apune), Ernest Hemingway a pus un citat a lui Gertrude Stein: "Sunteți o generație pierdută!"
 Epigraful de E. L. Doctorow's Ragtime citate Scott Joplinmodelului instrucțiuni pentru cei care joacă muzica lui, "nu te juca această piesă de repede. Niciodată nu este dreptul de a juca Ragtime repede."
 Un citat din opera lui Samuel Johnson este folosit ca epigraf în romanul Spaime și scârbe în Las Vegas al lui Hunter S. Thompson: "He who makes a beast of himself gets rid of the pain of being a man."
 Stephen King folosește multe epigrafe în scrierile sale, de obicei, pentru a marca începutul unei alte secțiuni a romanului. Un exemplu neobișnuit este Apocalipsa în care el folosește versurile unei anumite melodii pentru a exprima metafora folosită într-o anumită parte.

 Ca epigraf la The Sum of All Fears, Tom Clancy îl citează pe Winston Churchill în contextul războiului termonuclear:

 Romanele lui J. K. Rowling încep frecvent cu epigrafe referitoare la temele tratate; Harry Potter și Talismanele Morții conține un citat din tragedia Purtătoarele de prinoase a lui Eschil.

Citate fictive
Unii autori folosesc citate fictive despre care pretind a avea legături cu opera lor ficțională.

Printre exemple se numără:
 Romanul Sub aceeași stea de John Green are un citat dintr-un roman fictiv, An Imperial Affliction, care devine proeminent ca o parte din poveste.
 Romanul Marele Gatsby de F. Scott Fitzgerald începe cu un poem intitulat "Then Wear the Gold Hat", presupus a fi scris de Thomas Parke D'Invilliers. D'Invilliers este un personaj din primul roman al lui Fitzgerald, Dincoace de Paradis. Acest clișeu este parodiat de Diana Wynne Jones în The Tough Guide to Fantasyland.
 O poezie de la începutul romanului Stăpânul inelelor de J.R.R. Tolkien descrie Inelele Puterii, element central al trilogiei.
 Unele lucrări științifico-fantastice cum ar fi Seria Fundația a lui Isaac Asimov, Seria Dune a lui Frank Herbert și nuvelizările Robotech de Jack McKinney folosesc citate din istoria viitoare imaginată a poveștilor lor.
 Literatura fantasy poate include, de asemenea, epigrafe. Seria Terramare a Ursulei K. Le Guin include epigrafe se presupune a face parte din poezia epică a arhipelagului Terramare.
 Cartea The Book of Counted Sorrows a lui Dean Koontz a fost inițial o carte ficțională de poezii din care Koontz ar fi "citat" atunci când nu avea disponibile ale opțiuni; Koontz a scris toate aceste epigrafe el însuși. Mulți fani au crezut că era vorba de un volum real, dar rar; Koontz a adunat mai târziu versurile existente într-o carte reală.
 The Eyre Affair, romanul de debut al lui Jasper Fforde, are citate din presupusele viitoare romane referitoare la acțiunea cărții.
 Prima și ultima carte din seria de romane Star Trek Rihannsu a Dianei Duane conțin citate din volumul de poezii Lays of Ancient Rome cu epigrafe imaginate din literatura romulană.
 Jumătatea întunecată a lui Stephen King conține epigrafe luate din romanele fictive scrise de către protagonist.
 Filmul Talladega Nights: The Ballad of Ricky Bobby începe cu un citat fictiv atribuit lui Eleanor Roosevelt pentru a crea un efect comic.

Referințe

Bibliografie
 John Barth The Friday Book (1984) pp. xvii-xviii

Legături externe

 Epigraphic: an ever-growing, searchable collection of literary epigraphs
 Epigraph at Literary Devices

Literatură
Citate

Epigraf (literatură)


Africatown, também conhecida com AfricaTown USA e Plateau, é uma comunidade histórica localizada a três milhas (5 km) ao norte do centro de Mobile, Alabama. Foi fundada por um grupo de 32 africanos ocidentais, que em 1860 foram comprados e transportados contra sua vontade no último embarque ilegal conhecido de escravos para os Estados Unidos. O comércio atlântico de escravos estava proibido desde 1808, mas 110 escravos mantidos pelo Reino do Daomé foram contrabandeados para Mobile no navio negreiro Clotilda, que foi queimado e afundado para tentar esconder sua carga ilícita. Mais de 30 dessas pessoas, que se acredita serem das etnias Yoruba, Ewe e Fon, fundaram e criaram sua própria comunidade no que se tornou Africatown. Eles mantiveram seus costumes e língua da África Ocidental na década de 1950, enquanto seus filhos e alguns idosos também aprenderam inglês. Cudjo Kazoola Lewis, um dos fundadores de Africatown, viveu até 1935 e por muito tempo foi considerado o último sobrevivente dos escravos de Clotilda que viviam em Africatown. A Antropóloga negra Nora Zeale Hurston escreveu um livro onde registra as memórias de Cudjo - Barracoon.
Em 2019, a estudiosa Hannah Durkin, da Universidade de Newcastle, documentou Redoshi, uma mulher da África Ocidental que se acreditava na época ser a última sobrevivente dos escravos de Clotilda. Também conhecida como Sally Smith, ela viveu até 1937. Ela havia sido vendida para um fazendeiro que morava no condado de Dallas, Alabama. Redoshi e sua família continuaram morando lá após a emancipação, trabalhando na mesma plantação. Durkin publicou mais tarde uma pesquisa indicando que outra escrava, Matilda McCrear, de fato sobreviveu a Smith, morrendo em 1940.

A população de Africatown diminuiu acentuadamente de um pico populacional de 12.000 pessoas em meados do século 20 para apenas 2.000 moradores início do século 21, por causa da instalação de fábricas de papel muito poluentes. Estima-se que 100 deles sejam descendentes diretos do povo da Clotilda. Outros descendentes vivem em todo o país. Em 2009, o bairro foi designado como um local na Trilha do Patrimônio Afro-Americano de Mobile. O Distrito Histórico de Africatown foi listado no Registro Nacional de Lugares Históricos em 2012. Seu relacionado Old Plateau Cemetery, também conhecido como Africatown Graveyard, foi fundado em 1876. Ele recebeu uma grande placa histórica contando sua história.

Referências

Cidades do Alabama

Africatown


Shigeru Sarusawa (født 30. januar 1960) er en tidligere japansk fodboldspiller. Han var en del af den japanske trup ved FIFA World Youth Championship 1979.

Referencer

Eksterne henvisninger

Fodboldspillere fra Japan

Shigeru Sarusawa


Miland "Mille" Petrozza (Essen, Njemačka, 18. prosinca 1967.) njemački je gitarist i pjevač. Najbolje je znan kao vokalist i ritam gitarist njemačkog thrash metal sastava Kreator.

Jürgen "Ventor" Reil i Petrozza jedini su prvobitni članovi Kreatora, no Petrozza je jedini član sastava koji se pojavljuje na svakom albumu sastava.

Petrozza je s Tomasom Lindbergom pjevao pjesmu "Dirty Coloured Knife" na istoimenom albumu izraelskog metal sastava Nail Within.

Godine 1994. svirao je gitaru za metal sastav Voodoocult s najvećim metal glazbenicima kao što su Dave Lombardo iz Slayera i Chuck Schuldiner iz Deatha.

Također se pojavljuje na albumu metal sastava Edguy Hellfire Club iz 2004. godine, u kojoj je bio glavni vokalist na prvoj pjesmi "Mysteria", koja je bonus skladba na albumu.

Petrozza je vegan.

Petrozza također posjeduje veliku i vrlo vrijednu kolekciju klasičnih i električnih gitara.

Diskografija
 Kreator
 Endless Pain (1985.)
 Pleasure to Kill (1986.)
 Terrible Certainty (1987.)
 Extreme Aggression (1989.)
 Coma of Souls (1990.)
 Renewal (1992.)
 Cause for Conflict (1995.)
 Outcast (1997.)
 Endorama (1999.)
 Violent Revolution (2001.)
 Enemy of God (2005.)
 Hordes of Chaos (2009.)
 Phantom Antichrist (2012.)
 Gods of Violence (2017.)

 Voodoocult
 Jesus Killing Machine (1994.)

 Lacrimosa
 Revolution (2012.)

Izvori

Kreator
Njemački pjevači heavy metala
Njemački gitaristi heavy metala

Mille Petrozza


Beermühle ist ein Gemeindeteil der Gemeinde Wilburgstetten im Landkreis Ansbach (Mittelfranken, Bayern).

Geografie
Unmittelbar südwestlich der Einöde liegt der Beerweiher, der vom Höllbach gespeist wird, der ein rechter Zufluss der Rotach ist. Im Osten grenzt das Waldgebiet Bärlach an, im Westen Acker- und Grünland. Eine Gemeindeverbindungsstraße führt nach Unterbronnen (1,5 km südwestlich) bzw. nach Wittenbach (0,6 km nordöstlich).

Geschichte
Das Hochgericht und die Grundherrschaft übte das oettingen-spielbergische Oberamt Mönchsroth aus. Ende des 18. Jahrhunderts gab es nur die Mühle als Anwesen.

Mit dem Gemeindeedikt wurde Beermühle dem 1809 gebildeten Steuerdistrikt und der im selben Jahr gebildeten Ruralgemeinde Wittenbach zugewiesen. Am 1. Januar 1971 wurde Beermühle im Zuge der Gebietsreform in Bayern nach Wilburgstetten eingegliedert.

Ehemaliges Baudenkmal
 Wittenbach 26: Ehemalige Mühle, gehörte früher zum Kloster Mönchsroth. Wohn- und Mühlengebäude: vermutlich noch Bau des 17. Jahrhunderts (jetzt schlechter Bauzustand). Sechs Obergeschossfenster. Erdgeschossig Stallungen; über der Stalltüre oettingisches Wappen und dabei die Inschriften "1685 C. M. H." (=Christian Michael Henchel) "/ 1798 SDH ICH M". Giebelseitig vom dort erhöhten Gelände aus Eingang zum Wohnobergeschoss.

Einwohnerentwicklung

Religion
Der Ort ist seit der Reformation evangelisch-lutherisch geprägt und nach St. Oswald und Ägidius (Mönchsroth) gepfarrt. Die Katholiken sind nach St. Margareta (Wilburgstetten) gepfarrt.

Literatur

Weblinks

Fußnoten

Ortsteil von Wilburgstetten
Ort im Landkreis Ansbach
Einzelsiedlung

Beermühle


São Magino (; ) foi um eremita catalão no final do  e começo do  em Tarragona. Órfão desde cedo, ele foi um eremita em uma caverna no monte Brufaganya por trinta anos.

Com a chegada do prefeito romano Dacian em Tarragona, perseguindo cristãos sob o édito do Imperados Maximiano, Magino tentou convertê-los para prática e foi preso. Liberto milagrosamente, ele deixo a cidade pelo portões agora conhecido como São Magí, onde ele dedicou uma capela e voltou ao monte Brufaganya.

Capturado novamente em sua caverna, ele foi levado para Tarragona e transferido para Gaià, onde foi decapitado em 25 de agosto de 306.

Ele é o santo padroeiro de Tarragona e é celebrado dia 19 de agosto.

Ano de nascimento desconhecido
Nascidos no século III
Mortos em 306
Santos do século III
Santos do século IV
Santos da Catalunha
Mártires cristãos
Pessoas executadas por decapitação
Eremitas

São Magino


An Juncus cephalostigma in uska species han Liliopsida nga ginhulagway ni Gunnar Samuelsson. An Juncus cephalostigma in nahilalakip ha genus nga Juncus, ngan familia nga Juncaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Juncus

Juncus cephalostigma


An Aponogeton euryspermus in uska species han Liliopsida nga ginhulagway ni Carl Barre Hellquist ngan Surrey Wilfrid Laurance Jacobs. An Aponogeton euryspermus in nahilalakip ha genus nga Aponogeton, ngan familia nga Aponogetonaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Aponogeton

Aponogeton euryspermus


Michelle Yeoh Choo Kheng (d. 6 Ağustos 1962; Ipoh, Perak) Malezyalı aktris ve dansçı.

Hayatı
Michelle Yeoh Choo Kheng, 6 Ağustos 1962 tarihinde Ipoh, Perak'da Çinli bir ailenin kızı olarak dünyaya geldi. 1983 yılında Miss World Malaysia yarışmasını kazandı. 1988 yılında Dickson Poon ile evlendi. 1992 yılında boşandı. 1997 yılında People dergisi tarafından dünyanın en güzel 50 insanından biri olarak gösterildi. 1998 yılında Alan Heldman ile nişanlandı. 1999 yılında 49. Berlin Uluslararası Film Festivali'nde jüri üyeliği yaptı. 2004 yılında Jean Todt ile çıkmaya başladı. Temmuz 2008'de Jean Todt ile nişanlandığını açıkladı. 5 Kasım 2014 tarihinde babası Yeoh Kian Teik hayatını kaybetti. 2022 yılında Time dergisi tarafından "dünyanın en etkili 100 kişisi" seçildi.

Filmografi

Ödülleri

Kaynakça

Dış bağlantılar

1962 doğumlular
Yaşayan insanlar
Malezya doğumlular
Hong Konglu oyuncular
Légion d'honneur sahibi subaylar
En iyi Kadın Oyuncu Saturn Ödülü sahipleri
En İyi Kadın Oyuncu National Board of Review Ödülü sahipleri
En İyi Kadın Müzikal veya Komedi Filmi Oyuncusu Altın Küre Ödülü sahipleri
Çevrimiçi Sinema Eleştirmenleri Topluluğu En İyi Kadın Oyuncu Ödülü sahipleri
En İyi Kadın Oyuncu Akademi Ödülü sahipleri
Satellite Ödülü sahipleri

Michelle Yeoh


La finale de la Coupe arabe de la FIFA 2021 est un match de football organisé le  au stade Al-Bayt à Al-Khor pour déterminer le vainqueur de la compétition organisée par la Fédération internationale de football association.

Contexte

Il s'agit de la troisième participation de la Tunisie et de l'Algérie à la coupe arabe des nations, la Tunisie ayant remporté la première édition en 1963 alors que l'Algérie n'a pas remporté la compétition, ayant été éliminée lors des deux éditions précédentes lors de la phase de groupes.

Cependant, il s'agit de la première finale de coupe arabe pour les deux pays, la compétition de 1963 remportée par la Tunisie s'étant jouée dans un format de groupe. À ce moment-là, l'Algérie compte 17 victoires et la Tunisie quinze, auxquelles s'ajoutent quinze matchs nuls ; pourtant, la Tunisie est restée invaincue face à l'Algérie à chaque match de compétition depuis 1987.

Avant-match

Parcours respectifs

Finale

Après-match

Notes et références

Liens externes

Événement sportif international au Qatar
2021
Compétition de football au Qatar
Football en décembre 2021
Sport au Qatar en 2021
Sport en novembre 2021

Finale de la Coupe arabe de la FIFA 2021


La fructosa-2,6-bisfosfato 2-fosfatasa () es una enzima que cataliza la reacción:

fructosa-2,6-bisfosfato + H2O  fructosa-6-fosfato + fosfato

Como fructosa-2,6-bisfosfato 2-fosfatasa se conoce a la actividad fosfatasa de la fosfofructoquinasa-2. Por tanto los genes, secuencia, estructura, etc, de la fosfatasa son los correspondientes a la quinasa.

Véase también

 Fosfofructoquinasa-2

Enlaces externos

 ExPASy.

EC 3.1.3

Fructosa-2,6-bisfosfato 2-fosfatasa


San Disibodo (619–700) fue un monje, eremita y santo irlandés, mencionado por primera vez en el martirologio de Rabano Mauro (). Hildegarda de Bingen, hacia el 1170, compuso una Vita de San Disibodo.

Según la vida de Hildegarda, que es históricamente cuestionable, Disibodo llegó al imperio franco en 640 como misionero, acompañado por sus discípulos Giswald, Clemens y Sallust. Tuvieron una actividad frecuente en los Vosgos y las Árdenas hasta que, guiado por un sueño, Disibodo construyó una celda en las confluencias de los ríos Nahe y Glan (afluentes del Rin), localización de lo que después fue el monasterio de Disibodenberg.

Referencias

Enlaces externos
 "St. Disen, or Disibode, of Ireland, Bishop and Confessor", Butler's Lives of the Saints

Nacidos en año desconocido
Santos católicos de Alemania del siglo VII
Santos católicos de Irlanda del siglo VII
Anacoretas de Alemania
Religiosos de Irlanda del siglo VII
Sacerdotes católicos de Irlanda

Disibodo de Renania


Welfi (također Guelfi), njemačka velikaška i vladarska dinastija koja je vladala Bavarskom do 1180. godine. Tijekom povijesti članovi obitelji obnašali su dužnosti njemačkih i britanskih kraljeva.

Podrijetlo

Prvi pouzdani predstavnik starije loze Welfa bio je grof Welf iz 9. stoljeća. Njegov sin Konrad I. († 864.), grof Auxerrea, bio je rodonačelnik burgundske kraljevske obitelji. Njegov unuk Rudolf, postao je 888. godine kralj Gornje Burgundije. Njegovi potomci vladali su kraljevstvom do 1032. godine, kada je izumrla burgundska linija Welfa.

Švapska loza obitelji počinje s Welfom I. († prije 876.), koji je vjerojatno bio sin grofa Konrada I. Njegova linija spominje se kasnije tek za grofa Rudolfa II. od Altdorfa († o.990.). Njegov unuk Welf III. († 1055.), koruški vojvoda i veronski markgrof, bio je posljednji muški potomak starije dinastije Welfa.

Mlađa loza Welfa

Mlađa loza Welfa potječe od dinastije Este, čiji je član, Welf IV. († 1107.) bio nećak po majci vojvode Welfa III. Godine 1070. godine imenovan je za bavarskog vojvodu kao Welf I. Bio je osnivač mlađe loze dinastije Welfa, poznate i kao Welf-Este. Napustio je savez s rimsko-njemačkim carem Henrikom IV. i postao značajan suradnik papinske stranke u Italiji, što je izazvalo nesuglasice između Welfa i Hohenstaufenovaca i prouzročilo sukobe u Italiji, poznate kao sukob gvelfa i gibelina.

Narušeni odnosi između dvije dinastije, dovele su do obračuna nakon kojeg je 1180. godine njemački car Fridrik I. Barbarossa (1152. [1555.] - 1190.) oduzeo saskom i bavarskom vojvodi Henriku XI. Lavu († 1195.) oba vojvodstva, zbog čega je ovaj bio prisiljen otići u izgnanstvo. Vratio se tri godine kasnije, ali od svojih nekadašnjih velikih posjeda ostao mu je samo Braunschweig jer je Bavarsko vojvodstvo prešlo pod vlast dinastije Wittelsbach, a Saska je bila podijeljena većinom između Askanijaca i kolnskog nadbiskupa. Unatoč gubitku većine obiteljskih posjeda na kojima se temeljila moć dinastije, Henrikov sin Oton postao je rimsko-njemački kralj 1198. i njemačko-rimski car 1209. godine, što je dodatno zaoštrilo sukob između Welfa i Hohenstaufenovaca. Henrikov stariji sin Henrik uspio je ženidbom zadobiti grofoviju Falačku i pomiriti se s carem Henrikom VI., jer mu je supruga Agneza također bila članica dinastije Hohenstaufen, ali njegova je grana obitelji izumrla u muškoj liniji već 1214. godine.

Braunschweig i Hannover

Henrikov najmlađi sin bio je Vilim I., gospodar Lüneburga i otac Otona Djeteta († 1252.), za čijeg života je završen sukob između Welfa i Hohenstaufenovaca, nakon što mu je 1235. godine njemački car Fridrik II. predao kneževinu Braunschweig-Lüneburg na upravu.

Mlađi ogranak druge dinastije Welfa je dinastija Hannover čiju su članovi postali knezovi izbornici Svetog Rimskog Carstva 1692. godine, kraljevi Velike Britanije 1714. i kraljevi Hannovera 1814. godine. Godine 1866. izgubili su vlast nad Hannoverom kojeg je anektirala Pruska, ali nešto kasnije su ostvarili vlast nad Braunschweigom, koja je trajala do kraja Prvog svjetskog rata, 1918. godine.

Današnji glavar dinastije Hannovera je Ernst August, suprug princeze Caroline od Monaka.

Bilješke

Vanjske poveznice

 Dinastija Welf - Britannica Online

Njemačke dinastije
Njemačko plemstvo

Welfi


Podocarpus ledermannii er sígrænt tré frá Indónesíu og Nýju-Gíneu.

Tilvísanir

Gagnviðarætt

Podocarpus ledermannii


Griebnitzkanalen, eller Prinz-Friedrich-Leopold-Kanal, er en kanal i de vestlige forstæder af Tysklands hovedstad Berlin. Den består af en række småsøer Stölpchensee, Pohlesee og Kleiner Wannsee, der er forbundet med gravede kanaler.

Kanalen forbinder Griebnitzsee, en sø der er en del af Teltowkanalen, med Großer Wannsee, en sø der er gennemstrømmes af floden Havel. Den har en længde på 3,9 km hvis man medregner de tre søer, og er sejlbar for både der ikke stikke dybere end 1,3 meter. Der er ingen sluser men krydses af tre broer med en frihøjde på 5 meter.

Eksterne kilder og henvisninger

 Griebnitzkanal  på wsa-b.de, Wasserstraßen- und Schifffahrtsamt Berlin
 Oprettet hovedsageligt efter ver. 751731643 på engelsk Wikipedia

Berlin
Kanaler i Tyskland
Etableret i 1906

Griebnitzkanalen


Die evangelische Kirche St. Bartholomäus ist ein denkmalgeschütztes Kirchengebäude in Tossens, einem Ortsteil von Butjadingen im Landkreis Wesermarsch in Niedersachsen.

Geschichte und Architektur

Der im Kern spätromanische, freistehende Backsteinbau wurde zu Anfang des 13. Jahrhunderts errichtet. An der Südwand ist noch der Rundbogen eines der alten schmalen Fenster zu erkennen, im mittleren Teil der Nordwand das ursprüngliche Traufensims aus viertelrunden Formsteinen erhalten. Möglicherweise sind die Stuckfassungen des Nordportals und des kleinen tief sitzenden Fensters neben dem Südportal original. Gegen Ende des 15. Jahrhunderts wurde ein polygonaler Chor mit breiten Spitzbogenfenstern und Strebepfeilern angebaut. Der niedrige Glockenstuhl ist direkt im Westen angebaut, er besteht aus zwei Parallelmauern. Die Wurtenkirche steht auf einem künstlich aufgeschütteten Hügel, um sie vor der Flut zu schützen. Das Gebäude ist ortsbildprägend.

Wandmalereien
Im Altarraum wurden Wandmalereien aus der Zeit um 1500 freigelegt. Die erhalten gebliebenen Malereien sind wohl Fragmente einer großzügigen Ausmalung des Altarraumes.
Ihre Ausdehnung deutet an, dass die zunächst beabsichtigte Einwölbung nicht ausgeführt wurde.
 Die Darstellung des Apostels Petrus mit einem Inschriftenfragment ist in eine Rankenornamentik und Weihekreuze eingebettet.
 Die Darstellung des Apostels Paulus mit einem Inschriftenfragment ist ebenfalls in eine Rankenornamentik und Weihekreuze eingebettet.
 Auch die Darstellung des Apostels Johannes mit einem Inschriftenfragment ist in Rankenornamentik und Weihekreuze eingebettet.

Ausstattung
Die Saalkirche beherbergt eine bemerkenswerte Ausstattung des Ludwig Münstermann und seiner Werkstatt; darunter das Altarretabel, der Taufstein mit Deckel und der Schalldeckel der Kanzel.

Orgel
Im Jahr 1660 wurde eine erste Orgel durch einen unbekannten Orgelbauer gebaut. Das Werk verfügte über zehn Register, von denen heute noch sechs Stimmen und das alte Gehäuse erhalten sind. Das Pedal war angehängt. Der Orgelbauer Christoph Nordt baute das Instrument im Jahr 1811 ab. 1815 erfolgte ein Wiederaufbau in erweiterter Form durch Gerhard Janssen Schmid, der ein zweites Manualwerk ergänzte. Nach eigenen Angaben bezog er Teile einer anderen Orgel (vermutlich aus Twistringen) aus der zweiten Hälfte des 18. Jahrhunderts ein, sodass das Instrument nun 14 Stimmen im Manual aufwies. Johann Martin Schmid lieferte 1885 neue Bälge. Ihre heutige Gestalt erhielt die Orgel im Jahr 1963, als Alfred Führer ein Rückpositiv und ein Pedalwerk ergänzte. Das alte Pfeifenwerkes und die alte Manualdoppellade (für Hauptwerk und Pedal) wurden beibehalten. Seitdem hat die Orgel folgende Disposition:

 Koppeln: II/I, I/P, II/P
 A = Alte Register von 1660
 S = Gerhard Janssen Schmid (1815)
 F = Alfred Führer (1963)

Siehe auch
 Liste der Kirchen in der Landeskirche Oldenburg

Literatur
 Hans-Bernd Rödiger, Waldemar Reinhardt: Friesische Kirchen – Rüstringen, Friesische Wehde, Butjadingen, Stedingen und Stadt Wilhelmshaven, Band 4. Verlag C. L. Mettcker & Söhne, Jever 1982, S. 56 f.
 Wilhelm Gilly: Mittelalterliche Kirchen und Kapellen im Oldenburger Land. Baugeschichte und Bestandsaufnahme. Isensee Verlag, Oldenburg 1992, ISBN 3-89442-126-6, S. 150 f.
 Dietmar J. Ponert, R. Schäfer: Ludwig Münstermann, Der Meister-die Werkstatt-die Nachfolger. Text- und Tafelband, Oldenburg 2016, S. 328–351.

Weblinks

 St. Bartholomäus Tossens im Denkmalatlas Niedersachsen
 Denkmalpflege
 Informationen zur Orgel
 Ausstattung

Einzelnachweise

Kirchengebäude im Landkreis Wesermarsch
Tossens
Tossens
Erbaut im 13. Jahrhundert
Baudenkmal im Landkreis Wesermarsch
Bauwerk in Butjadingen
Tossens
Kirchengebäude der Evangelisch-Lutherischen Kirche in Oldenburg
Tossens

St. Bartholomäus (Tossens)