STINO (Staroslovenski Textovi INdeksiranje i Obrabotka) (Ribarova, Ribarov, 1995) is the original pilot software package by which the OCSL Corpus word forms have been processed and annotated (Ribarov, Ribarova, 1998; Ribarova, Ribarov, 1998). Recently, STIN-O- SANCT 10 (with the haplographic part O-SANCT: Old- churchSlavonic ANotated Corpora of Texts) has been designed to serve as a central software package for OCSL corpus processing. 11 STIN-O-SANCT is an Internet application totally programmed in Java with a single database server. 12 The client uses the Internet protocol to communicate with the server. In the sequel we would like to point out the concept of data structures, and the possibilities of annotation offered by this program.
The material we considered is rather extensive, but not varied enough in its content to allow us to draw any general conclusions concerning the language it is written in. At times, we could find similarities bordering on sameness with the wordings and formulas in mural painting, as compared to the ones found in the printed editions of the respective period, where East Slavic innovations are prevalent. In other instances, we could find graphic archaisms indicative of the use of some older duplicates that preserve Medio-Bulgarian features mixed with Old (Church) Slavonic 4 . Newer East Slavic features (mainly Ukrainian) point to the fact
covers, include: R. Haight, Christian Community in History: Volume 1: Historical Ecclesiology (New York, NY: Continuum International Publishing Group, 2004). – ‘Charts the history of the church's self-understandings from the origins of the church in the Jesus movement to the late middle ages’; — ——, Christian Community in History: Volume 2: Comparative Ecclesiology (New York, NY: Continuum International Publishing Group, 2005). – ‘Develops a Comparative Ecclesiology based on the history and diverse theologies of the worldwide Christian movement from the Reformation to the present’; ———, Christian Community in History: Volume 3: Ecclesial Existence (New York, NY: Continuum International Publishing Group, 2008). – While volumes 1 and 2 ‘of Christian Community in History described the historical diversity of the church across its history (up to the Reformation in vol. 1) and among the churches (since the Reformation in vol. 2)’ vol. 3 ‘is an attempt to describe what the churches possess in common, i.e., to retrieve ecclesiological constants from history reaching back to scriptural origins in order to construct and portray the common ecclesial existence shared by the churches’; Kärkkäinen, An Introduction to Ecclesiology. – ‘Provides an up-to-date survey and analysis of the major ecclesiological traditions, the most important theologians and a number of contextual approaches’; G. Mannion, ed. Comparative Ecclesiology: Critical Investigations (London: T&T Clark,2008). – Explores ‘issues such as the nature, method and development of comparative ecclesiology; critical assessments as well as appreciations of Roger Haight’s Christian Community in History’; ———, Ecclesiology and Postmodernity: Questions for the Church in Our Time (Minnesota: Glazier, 2007). – ‘Addresses the situation of the church in a postmodern world... Offers concrete suggestions about how the church can create a better harmony between its own self- understanding, its ecclesiological vision, and its day-to-day life, its ecclesial practice’; B.P. Prusak, The Church Unfinished: Ecclesiology through the Centuries (Mahwah, NJ: Paulist Press, 2004). – ‘Develops a historical ecclesiology’; and the work of the Centre for the Study of Contemporary Ecclesiology at Liverpool Hope University http://www.hope.ac.uk/research/ecclesiology and the ecumenical, international ecclesiological discussion it facilitates through the the Ecclesiological
It is now generally accepted that the concept of what is today known as missio Dei can be traced to a paper Barth delivered at the Brandenburg Mission Conference (1932), stating that mission was not primarily the work of the church, but of God himself. This view grew in popularity until, by the conclusion of the 1952 Willingen conference of the International Missionary Council, it was recognised that ‘the missionary obligation of which we are a part has its source in the Triune God Himself’ (see Bentley 2009; Bevans & Schroeder 2004:290). This understanding of the missio Dei offers the language and tools to not only remain faithful to what the church is, but also to transform the congregational praxis, and could form the ecclesiological basis of reformed church polity and church order. Under Barth’s influence the conviction grew that church law should be conceived and developed in terms of the mission of the church. Scripture, the confessions of faith, the nature of the church and mission became constitutive elements in church law (Reuver 2000:4).
The position of the opposition is being further weakened by the revival of so-called “political technology” (the local black arts of covert manipulation). Many of the “opposition” parties running in the election were in reality covert projects of the authorities. Forward Ukraine! and its leader Nataliya Korolevska act like radical opposition forces, but are in reality what is known locally as “clones” – that is, copies of other parties financed by leading oligarchs that try to take the place of the old opposition – hence the choice of a young, glamorous female leader to compete with Yuliya Tymoshenko. The authorities prevented some opposition parties such as UDAR from campaigning in eastern Ukraine, where the Party of Regions is relatively sanguine about losing votes to other parties such as the Communists, as it knows the Communists will be a reliable part of any future super-majority.
As I tour the facility, I feel a sense of guilt for all that I have in my life. My clothes are fresh, in style for the most part, and when I have had enough of them, I give to the “unknown” and “unseen” people for whom I feel distance. After my tour is over it is time to go to work. We open the doors and place the sign carefully out in front of the oldchurch that was donated to this venue, which was so foreign to many. I am feeling a little nervous about how I will talk to the people coming in for donations. What will I have in common with them? An hour passes before my first “customer” arrives. Thank
“The Javakheti architecture is as unusual and diverse as its landscapes are. Built on contrasts, it is as monumental, austere and condensed as these mountains - also a part of this astonishing environment (D. Berdzenishvili) . There are numerous megalithic monuments in the territory dating from the time immemorial. In Abuli, Shaori and Satkhe one can see cyclopean fortresses that stand out among other such edifices in Georgia; there is remarkable Kumurdo Temple of the 10th century, other medieval temples, castles and abandoned villages as well as early Christian stone crosses. Numerous lapidary inscriptions can be seen on the church walls.
Devito 26 believes that technology and media are inspiring a decrease in intercultural differences, which traditionally leans toward a more homogeneous society. He argues that in doing so, however, often means neglecting various cultural behaviors, which is certainly not the goal of the organized church, unless these traditions conflict with the beliefs of the Christian faith. More so, it is the ideal of the Christian faith to identify that common ground where we all come into the knowledge of the truth that exists about the Eternal God and His love for all mankind. A great example of this is the Apostle Paul’s discourse on Mars Hill in Acts 17. He meets the listeners where they are, then presents his logical explanation about the altar of the “Unknown God”. Intercultural sensitivity is the deemphasizing of contrast differences and focusing on the spiritual formation of all people, irrespective of their historical, sociological or anthropological traditions. In fact, “Christians and Christian communities have a special obligation to demonstrate the reality of Christ's culture-transforming love. In obeying the twin mandates of the Cultural Mandate and the Great Commission, we will discover more and more of the creational blessedness of multicultural diversity as human beings are reconciled to God and to each other because of Jesus Christ our Lord.” 27
The President of Ukraine was not only present at the council meeting (on the presidium alongside the representative of the Ecumenical Patriarch) but he also made a speech at the beginning of the proceedings, whereby he informally became the joint chair. On 16 December, meanwhile, at a press conference, he revealed that in the days leading up to the council meeting he mediated personally in numerous disputes and conflicts between representatives of the churches. When the proceedings were concluded, President Po- roshenko came out together with the new Met- ropolitan on to the square in front of the Cathe- dral of St. Sophia, where a patriotic and religious convention attended by several thousand peo- ple, chaired by Minister of Culture, Yevhen Ny- schuk, had been going on since morning. Once the minister had formally presented Metropoli- tan Epiphanius, Poroshenko gave a speech. This procedure resembled the investiture of a bishop by monarch in the middle ages, a gesture that blatantly disregarded the division of church and state. In his speech, the President of Ukraine said on the one hand that he did not intend to create a state church, but on the other he suggested a special relationship between the state and the new Church that was in the process of being created, and announced that the state would protect the rights of those who wished to move from the UOC to the autocephalous church. In practice this will be intervention in matters of religion, and in fact the state will have no alter- native – the Ukrainian state authorities retain the ownership rights to the churches and other reli- gious premises.
is strongest, and that is the focus on collegiality, the bishop as a sign of unity among his people and of unity in diversity when he meets in company with other bishops* This may be simply because the Accra document did not have episcopacy primarily in mind since it was intended to discuss the ministry in more general terms. But even when what it says is applied to local pastors (as it intended), there is little if any sense given that they participate in any corporate reality apart from the individual congregations they serve. By ordination they are brought into a ’’new relation" with "the universal Church," but we are not given any indications as to how. "Unity among local churches" is one of the signs of the fullness of the apostolic church, but how is that signified? If it is to be done by the presbytery, even as one aspect, that is not indicated as a part of the ministerial, let alone the episco pal, function. It is, at any rate, worth considering that the Accra statement may lack a sense of catholic unity (or the need to express it) because it has adopted a historical and dogmatic stance that is willing to dispense with the "sacramental sign" of the bishop as an individual who is called out from among them to be the servant of the servants of God.
In the Australian colonies there was a de facto separation of church and state from the beginning (despite the early attempts of the Church of England to gain an established status) . But separation was never pushed to the extent, nor given the theoret ical and constitutional underpinning that it had in the United States. Contrary to the ideas of both contemporaries and later historiography, the Colonial Office was not opposed to Catholic clergy going to New South Wales after 1815. In fact, it was in the interest of the British government to bring order to colonial church affairs and to use the clergy as agents of pacification and social order, especially among the convicts.
Church, until alterations to St George’s Church, Battery Point were commenced. This meant that for six weeks, the contractors made little progress on Trinity Church and were ‘greatly injured by the delay’. 111 The contractors set out their grievances in a letter to Sir John Franklin on 25 May 1842. They claimed that the convicts assigned to them were not able to be fully employed, but as contracted labour, the convicts were still being victualled by them. Another vexation was sourcing their stone from a quarry in New Town, which involved cartage costs. They were also delayed in starting the building by a further two months because the second contract had had to be drawn up and now they were hampered in doing ‘the heaviest part of the building’ with the onset of winter, ‘the worst season.’ 112 Moreover, either through acts of wilfulness or sheer idleness, existing stone was being broken up or defaced by the underemployed men. 113 Given these circumstances, they asked for a remission of the Government’s charges. 114 To substantiate their claims, they listed a number of leading figures in Hobart Town including the Senior Chaplain, the Archdeacon, Cornelius Driscoll (M.L.C.) of the Colonial Bank and John Beaumont, a local magistrate, who would vouch for their claims. 115