Christ united methodist church louisville ky
The people of the United Methodist Church
2012.04.21 14:04 ry4n1 The people of the United Methodist Church
The United Methodist Church is a worldwide connection of more than 12 million members in Africa, Asia, Europe and the United States. We are the person next door, the church on the other side of the country, and the worshiping community across the globe. Together, we share a legacy of living as disciples of Jesus Christ, sharing God's love both in what we say and how we serve our neighbors.
2023.06.06 00:18 devilsravioli Charlie Bird shares in the Deseret News that he requested Deseret Book to pull his books from their shelves. This comes a day after his engagement announcement.
Yesterday, Charlie Bird announced his engagement (here is the post from yesterday as discussed on mormon). Part of this announcement was a promised follow-up concerning his very public relationship with the Church. Today, the Deseret News published an opinion piece by Bird in Which he describes how he is confronting the conundrum he finds himself in, evident in the paradoxical title of the piece: "We must find uncommon, common ground". In this piece he describes his relationship with Deseret Book who was selling two of his books (emphasis mine):
submitted by devilsravioli to mormon [link] [comments]
As an undergrad at Brigham Young University, I was part of a working group with a monumental task — to identify ways to improve the campus environment for LGBTQ+ students within the existing policies and expectations of a religious university. The group consisted of both students and university administrators, and we all had different orientations, identities, priorities and experiences. Disagreements were frequent and movement was slow.
But I came to view it as one of the most important things I had ever done.
My time on the working group taught me the valuable skill of building relationships across a polarized social divide. It taught me the inherent value of collaboration and finding common ground.
In the years since, I’ve observed American politics often pattern after those same complex issues. Conversations surrounding LGBTQ+ civil rights and religious freedom have recently been at the forefront. Last December, Congress passed the Respect for Marriage Act, which codified the legal right to same-sex marriage and provided protections for religious organizations.
This was rightly heralded as a landmark stride in bipartisan legislation, and I was pleased to see my church actively support this legislation. But legislation alone won’t solve the political polarization and hostility that too often exists among us. In fact, during the same month, the Williams Institute at UCLA found that LGBT people are nine times more likely to be victims of a violent hate crime compared to heterosexual peers. The “civility gap” between religious communities and LGBTQ+ people in America is becoming an unfortunate chasm. Watching friends become enemies and families drift apart shouldn’t be the norm.
We must find more common ground.
Discussions about LGBTQ+ rights and religious freedom are often framed as “us vs. them,” as if religious people and LGBTQ+ people are two entirely separate groups. However, researchers have found that nearly half of all LGBT adults in the United States identify as religious.
This doesn’t surprise me at all.
I know many LGBTQ+ individuals, including married gay couples, who value spirituality and wish to worship Christ among fellow believers. I’m one of them. I recently announced my own engagement, and I have a personal goal to keep attending church. I can’t imagine a life without practicing my faith, and I’m not alone.
The Respect for Marriage Act and the First Amendment ensure that gay rights to marry and worship are both protected by law, but it does not protect individuals from ill-informed judgments or social rejection. When religious and LGBTQ+ communities hurl verbal assaults, too many are caught in the crosshairs.
As a society, it’s time for change.
I want to be very clear: I’m not advocating for structural or doctrinal changes, nor seeking for anyone to criticize or condemn my faith or anyone else’s. I love, honor and respect my faith tradition. I also acknowledge that many LGBTQ+ people feel marginalized and no longer wish to associate with religion. I honor their agency, and I don’t want to be considered a standard for anyone else. But even though we may not all see eye to eye, we can interact with others in a better way.
Religious communities can be protectors of religious freedom and create refuge for anyone who desires to worship Christ, regardless of orientation. Conversely, those within the LGBTQ+ community should seek to build bridges with people of faith and demonstrate respect. Both sides should model the respect, understanding and compassion they hope to receive. None of us can fight hate with hate.
I have tried, however imperfectly, to model this in my own interactions with Deseret Book, a religious-based publisher. As someone who has published with Deseret Book, I knew once my engagement was announced my publisher would be in a difficult position, and likely receive pressure to discontinue my books.
Given the current social climate, both options — either keeping them on the shelves or removing them — could lead to a negative public response. Some suggested I fight the issue or stage a protest.
But I am tired of seeing defensiveness, anger and animosity play out between people of faith and LGBTQ+ individuals.
Instead, I met with the president of Deseret Book and requested that my books (a memoir about being gay in the church and a guide for members who want to be better allies) be removed from the company’s catalog. It was a difficult decision, but I wanted to show there is a better way.
Deseret Book met my request with understanding and love. It went above and beyond my expectations by giving me the publishing rights to my memoir, “Without the Mask.” And they offered to give me the inventory they had on hand. I believe the way Deseret Book responded reflects their desire to also avoid contention. I feel comforted knowing I can personally continue distributing my books through other channels. I feel at peace with my past as I move toward my future.
Like my work at BYU, the political and social challenges we face are monumental. But unity can be achieved, and no effort is wasted. We can replace criticism with empathy. Even individuals with opposing points of view can find common ground.
In order to preserve our relationships, our communities and our republic, we must reinvest in the principles that unite us: peace, compromise and a more perfect union. We cannot just settle for legal protections alone — we have to protect each other as well.
2023.06.05 22:47 TheMossMama RCIA or not? Hearing different opinions, and would love some guidance!
Hey everybody! I have some questions regarding the process of RCIA and who it is intended for. I am hearing several different voices and opinions and it seems to be very split.
I was raised in a Protestant faith from birth to adulthood and was baptized at the age of 7; the Father at my previous parish recognized my baptism as valid. Unfortunately, many things happened in my young adulthood that lead me to turn my back on Christ. For a long period of my life, I lived in sin and proclaimed myself as an agnostic.
The good news is, December of last year I woke up with a very persistent desire to go to Catholic mass. I had never been before. (My father is a Catholic and wanted to raise us as such, but my mother is a southern Pentecostal and was very loud and persistent about how us children were raised. I think they agreed on a middle ground and sent us to a Methodist church.)
Upon going, I have never felt more full and sure of my faith. It was the perfect fit for the hole in my soul. God called me home and I unwaveringly answered. I met with my former parish Father and asked him what all I needed to do to be confirmed in the faith and the church. He said I needed to attend RCIA with the other Catholic converts, and it would be six months before they could see me again. I happily agreed; six months is nothing when I’m planning to spend the rest of my life as a happily devoted Catholic.
However, I’m hearing mixed opinions from people and the internet. My family is military and we are moving to Italy soon, so we found a closer parish to our interim home while we get ready for the move in several months. I have heard that baptized Christians who have taken communion don’t need to go through the RCIA like unbaptized do. I have also heard the opposite.
The only reason I ask is, I feel such a strong desire to go to confession and take the Eucharist. However, I have a stronger desire to do it the right way and not make a mockery of the sacraments.
submitted by TheMossMama to Catholicism [link] [comments]
I was raised in a Protestant faith from birth to adulthood and was baptized at the age of 7; the Father at my previous parish recognized my baptism as valid. Unfortunately, many things happened in my young adulthood that lead me to turn my back on Christ. For a long period of my life, I lived in sin and proclaimed myself as an agnostic.
The good news is, December of last year I woke up with a very persistent desire to go to Catholic mass. I had never been before. (My father is a Catholic and wanted to raise us as such, but my mother is a southern Pentecostal and was very loud and persistent about how us children were raised. I think they agreed on a middle ground and sent us to a Methodist church.)
Upon going, I have never felt more full and sure of my faith. It was the perfect fit for the hole in my soul. God called me home and I unwaveringly answered. I met with my former parish Father and asked him what all I needed to do to be confirmed in the faith and the church. He said I needed to attend RCIA with the other Catholic converts, and it would be six months before they could see me again. I happily agreed; six months is nothing when I’m planning to spend the rest of my life as a happily devoted Catholic.
However, I’m hearing mixed opinions from people and the internet. My family is military and we are moving to Italy soon, so we found a closer parish to our interim home while we get ready for the move in several months. I have heard that baptized Christians who have taken communion don’t need to go through the RCIA like unbaptized do. I have also heard the opposite.
The only reason I ask is, I feel such a strong desire to go to confession and take the Eucharist. However, I have a stronger desire to do it the right way and not make a mockery of the sacraments.
2023.06.05 22:46 SchlesingerMindy323 [HIRING] 25 Jobs in KY Hiring Now!
2023.06.05 21:43 lismeauhywba [HIRING] 25 Jobs in KY Hiring Now!
2023.06.05 21:28 lismeauhywba [HIRING] 25 Jobs in KY Hiring Now!
2023.06.05 19:54 temitoka Christian flag
 | submitted by temitoka to croppingishard [link] [comments] |
2023.06.05 17:58 partypastor Unreached People Group of the Week - The Omani Arabs of Oman
banner
Happy Monday everyone, welcome to another UPG of the Week. Meet the Omani Arabs in Oman!
Stratus Index Ranking (Urgency): 52
It has been noted to me by u/JCmathetes that I should explain this ranking. Low numbers are more urgent, both physically and spiritually together, while high numbers are less urgent. The scale is 1-177, with one number assigned to each country. So basically on a scale from Afghanistan (1) to Finland (177), how urgent are the peoples physical and spiritual needs.
The Dhofar mountains in the summer
Terrain: A gravel desert plain covers most of central Oman, with mountain ranges along the north (Al-Hajar) and southeast coast (Qara or Dhofar Mountains). The peninsula of Musandam (Musandem), strategically located on the Strait of Hormuz, is an exclave separated from the rest of Oman by the United Arab Emirates.[116] Coast of Sur Madha, another exclave, is an enclave within UAE territory located halfway between the Musandam Peninsula and the main body of Oman.
An Oasis in Oman
Wildlife of Oman: Oman has many animals for its relatively small land size. It is one of the last places in which the Arabian leopard survives is the Dhofar mountains in southern Oman. Other carnivores present include the striped hyena, the honey badger, the red fox, the caracal, the sand cat, Blanford's fox and Arabian wildcat. Some other mammals include the the Arabian oryx, the sand gazelle, the mountain gazelle, the Nubian ibex, the camel. Off Muscat there are other humpback whales, pygmy blue whales, Bryde's whales, sperm whales, false killer whales, Risso's dolphins, spinner dolphins, bottlenose dolphins, Indo-Pacific humpbacked dolphins, and the occasional killer whale. Most of the approximately one dozen or so snake species in the country are harmless, but the uncommon horned viper, carpet viper, puff adder and cobra are venomous. There are no monkeys (afaik) in Oman!
The Arabian Leopard
Environmental Issues: Both drought and limited rainfall contribute to shortages in the nation's water supply. The nation's soil has shown increased levels of salinity. Pollution of beaches and other coastal areas by oil tanker traffic through the Strait of Hormuz and Gulf of Oman is also a persistent problem.
Languages: Arabic is the official language. There are dialects of Arabic spoken, all part of the Peninsular Arabic family: Dhofari Arabic (also known as Dhofari, Zofari) is spoken in Salalah and the surrounding coastal regions (the Dhofar Governorate). According to CIA (freakin lol), besides Arabic, English, Baluchi (Southern Baluchi), Urdu, Bengali (spoken by Indians and Bangladeshis), Hindi, Malayalam, Tulu and other Indian languages are the main languages spoken
Government Type: Unitary Islamic absolute monarchy
Population: 1,967,000
Estimated Foreign Workers Needed: 39+
Beliefs: The Omani Arabs of Oman are 0% Christian. That means out of their population of 1,967,000 there are little to no Christians at all.
Most Oman Arabs belong to the Ibadi sect of Islam, one of the religion's oldest and most traditional branches. Ibadi principles of puritanism and idealism have greatly influenced Arabs in surrounding countries.
The Great Sultan Qabus Mosque in Oman
History: During the 8th century BCE, it is believed that the Yaarub, the descendant of Qahtan, ruled the entire region of Yemen, including Oman. Wathil bin Himyar bin Abd-Shams (Saba) bin Yashjub (Yaman) bin Yarub bin Qahtan later ruled Oman. It is thus believed that the Yaarubah were the first settlers in Oman from Yemen.
Over centuries tribes from western Arabia settled, making a living by fishing, farming, herding or stock breeding. Arab migration to Oman started from northern-western and south-western Arabia and those who chose to settle had to compete with the indigenous population for the best arable land. When Arab tribes started to migrate to Oman, there were two groups. One group, a segment of the Azd tribe migrated from Yemen in A.D. 120/200 following the collapse of Marib Dam, while the other group migrated centuries before the birth of Islam from Nejd (what later is Saudi Arabia), named Nizari. Other historians believe that the Yaarubah from Qahtan which belong to an older branch, were the first settlers of Oman from Yemen, and then came the Azd.
The Azd settlers in Oman are descendants of Nasr bin Azd and were later known as "the Al-Azd of Oman". 70 years after the first Azd migration, another branch of Alazdi under Malik bin Fahm, the founder of Kingdom of Tanukhites on the west of Euphrates, is believed to have settled. According to Al-Kalbi, Malik bin Fahm was the first settler of Alazd. He is said to have first settled in Qalhat. By this account, Malik, with an armed force of more than 6000 men and horses, fought against the Marzban, who served a Persian king in the battle of Salut and eventually defeated the Persian forces. This account is semi-legendary and seems to condense centuries of migration and conflict into a story of two campaigns that exaggerate the success of the Arabs. The account may represent an amalgamation of traditions from not only the Arab tribes but also the region's original inhabitants.
In the 7th century CE, Omanis came in contact with and accepted Islam. The conversion of Omanis to Islam is ascribed to Amr ibn al-As, who was sent by the prophet Muhammad during the Expedition of Zaid ibn Haritha (Hisma). Amer was dispatched to meet with Jaifer and Abd, the sons of Julanda who ruled Oman. They appear to have readily embraced Islam.
Omani Azd used to travel to Basra for trade, which was a centre of Islam, during the Umayyad empire. Omani Azd were granted a section of Basra, where they could settle and attend to their needs. Some of the Omani Azd who settled in Basra became merchants and, under their leader Muhallab bin Abi Sufrah, started to expand their influence of power eastwards towards Khorasan. Ibadhi Islam originated in Basra through its founder, Abdullah ibn Ibadh, around the year 650 CE; the Omani Azd in Iraq would subsequently adopt this as their predominant faith. Later, Al-hajjaj, the governor of Iraq, came into conflict with the Ibadhis, which forced them back to Oman. Among those who returned was the scholar Jaber bin Zaid. His return (and the return of other scholars) enhanced the Ibadhi movement. Alhajjaj made an attempt to subjugate Oman, then ruled by Suleiman and Said (the sons of Abbad bin Julanda). Alhajjaj dispatched Mujjaah bin Shiwah, who was confronted by Said bin Abbad. This confrontation devastated Said's army, after which he and his forces retreated to the Jebel Akhdar (mountains). Mujjaah and his forces went after Said, successfully flushing them out from hiding in Wadi Mastall. Mujjaah later moved towards the coast, where he confronted Suleiman bin Abbad. The battle was won by Suleiman's forces. Alhajjaj sent another force (under Abdulrahman bin Suleiman); he eventually won the war, taking over the governance of Oman.
The first elective Imamate of Oman is believed to have been established after the fall of the Umayyad Dynasty in 750/755 AD, when Janaħ bin ʕibadah Alħinnawi was elected. Other scholars claim that Janaħ bin Ibadah served as a Wāli (governor) under the Umayyad dynasty (and later ratified the Imamate), and that Julanda bin Masud was the first elected Imam of Oman, in A.D. 751. The first Imamate reached its peak power in the 9th century A.D. The Imamate established a maritime empire whose fleet controlled the Gulf, during a time when trade with the Abbasid Dynasty, the Far East, and Africa flourished. The authority of the Imams started to decline due to power struggles, the interventions of Abbasid, and the rise of the Seljuk Empire.
During the 11th and 12th centuries, the Omani coast was in the sphere of influence of the Seljuk Empire. They were expelled in 1154, when the Nabhani dynasty came to power. The Nabhanis ruled as muluk, or kings, while the Imams were reduced to largely symbolic significance. The capital of the dynasty was Bahla. The Banu Nabhan controlled the trade in frankincense on the overland route via Sohar to the Yabrin oasis, and then north to Bahrain, Baghdad and Damascus. The mango-tree was introduced to Oman during the time of Nabhani dynasty, by ElFellah bin Muhsin. The Nabhani dynasty started to deteriorate in 1507 when Portuguese colonisers captured the coastal city of Muscat, and gradually extended their control along the coast up to Sohar in the north and down to Sur in the southeast. Other historians argue that the Nabhani dynasty ended earlier in A.D. 1435 when conflicts between the dynasty and Alhinawis arose, which led to the restoration of the elective Imamate.
In 1552 an Ottoman fleet captured the fort in Muscat, during their fight for control of the Persian Gulf and the Indian Ocean, and departed after destroying the surroundings of the fortress. Later in the 17th century, using its bases in Oman, Portugal engaged in the largest naval battle ever fought in the Persian Gulf. The Portuguese force fought against a combined armada of the Dutch East India Company (VOC) and English East India Company support by the Safavid empire. The result of the battle was a draw and resulted in the loss of Portuguese influence in the Gulf. Cities were sketched in the 17th century and appear in the António Bocarro Book of fortress
The Ottoman Empire temporarily captured Muscat from the Portuguese again in 1581 and held it until 1588. During the 17th century, the Omanis were reunited by the Yaruba Imams. Nasir bin Murshid became the first Yaarubah Imam in 1624, when he was elected in Rustaq. Nasir's energy and perseverance is believed to have earned him the election. Imam Nasir and his successor succeeded in the 1650s in expelling the Portuguese from their coastal domains in Oman. The Omanis over time established a maritime empire that pursued the Portuguese and expelled them from all their possessions in East Africa, which were then incorporated into the Omani domains. To capture Zanzibar Saif bin Sultan, the Imam of Oman, pressed down the Swahili Coast. An obstacle to his progress was Fort Jesus, housing the garrison of a Portuguese settlement at Mombasa. After a two year siege, the fort fell to Imam Saif bin Sultan in 1698. Saif bin Sultan occupied Bahrain in 1700. The rivalry within the house of Yaruba over power after the death of Imam Sultan in 1718 weakened the dynasty. With the power of the Yaruba Dynasty dwindling, Imam Saif bin Sultan II eventually asked for help against his rivals from Nader Shah of Persia. A Persian force arrived in March 1737 to aid Saif. From their base at Julfar, the Persian forces eventually rebelled against the Yaruba in 1743. The Persian empire then tried to take possession of the coast of Oman until 1747.
After the Omanis expelled the Persians, Ahmed bin Sa'id Albusaidi in 1749 became the elected Imam of Oman, with Rustaq serving as the capital. Since the revival of the Imamate with the Yaruba dynasty, the Omanis continued with the elective system and, provided that the person is deemed qualified, gave preference to a member of the ruling family. Following Imam Ahmed's death in 1783, his son, Said bin Ahmed became the elected Imam. His son, Seyyid Hamed bin Said, overthrew the representative of his father the Imam in Muscat and obtained the possession of Muscat fortress. Hamed ruled as "Seyyid". Afterwards, Seyyid Sultan bin Ahmed, the uncle of Seyyid Hamed, took over power. Seyyid Said bin Sultan succeeded Sultan bin Ahmed. During the entire 19th century, in addition to Imam Said bin Ahmed who retained the title until he died in 1803, Azzan bin Qais was the only elected Imam of Oman. His rule started in 1868. The British refused to accept Imam Azzan as a ruler, as he was viewed as inimical to their interests. This view played an instrumental role in supporting the deposition of Imam Azzan in 1871 by his cousin, Sayyid Turki, a son of the late Sayyid Said bin Sultan, and brother of Sultan Barghash of Zanzibar, who Britain deemed to be more acceptable.
Oman's Imam Sultan, defeated ruler of Muscat, was granted sovereignty over Gwadar, an area of what later is Pakistan. Gwadar was a part of Oman from 1783 to 1958. This coastal city is located in the Makran region of what is later the far southwestern corner of Pakistan, near what is later the border of Iran, at the mouth of the Gulf of Oman.
The British empire was keen to dominate southeast Arabia to stifle the growing power of other European states and to curb the Omani maritime power that grew during the 17th century. The British empire over time, starting from the 18th century, began to establish a series of treaties with the sultans with the objective of advancing British political and economic interest in Muscat, while granting the sultans military protection. In 1798, the first treaty between the British East India Company and the Albusaidi dynasty was signed by Sayyid Sultan bin Ahmed. The treaty aimed to block commercial competition of the French and the Dutch as well as obtain a concession to build a British factory at Bandar Abbas. A second treaty was signed in 1800, which stipulated that a British representative shall reside at the port of Muscat and manage all external affairs with other states. As the Omani Empire weakened, the British influence over Muscat grew throughout the nineteenth century.
In 1854, a deed of cession of the Omani Kuria Muria islands to Britain was signed by the sultan of Muscat and the British government. The British government achieved predominating control over Muscat, which, for the most part, impeded competition from other nations. Between 1862 and 1892, the Political Residents, Lewis Pelly and Edward Ross, played an instrumental role in securing British supremacy over the Persian Gulf and Muscat by a system of indirect governance. By the end of the 19th century, and with the loss of its African dominions and its revenues, British influence increased to the point that the sultans became dependent on British loans and signed declarations to consult the British government on all important matters. The Sultanate thus came de facto under the British sphere.
Zanzibar was a property as the main slave market of the Swahili Coast as well as being a producer of cloves, and became an increasingly important part of the Omani empire, a fact reflected by the decision of the Sayyid Sa'id bin Sultan, to make it the capital of the empire in 1837. Sa'id built palaces and gardens in Zanzibar. Rivalry between his two sons was resolved, with the help of forceful British diplomacy, when one of them, Majid, succeeded to Zanzibar and to the Omani domains on the Swahili Coast. The other son, Thuwaini, inherited Oman and the Asian domains. Zanzibar's influences in the Comoros archipelago in the Indian Ocean indirectly introduced Omani customs to the Comorian culture. These influences include clothing traditions and wedding ceremonies. In 1856, under British arbitration, Zanzibar and Muscat became two sultanates.
The British imperial development over Muscat and Oman during the 19th century led to the renewed revival of the cause of the Imamate in the interior of Oman, which has appeared in cycles for more than 1,200 years. The British Political Agent, who resided in Muscat, owed the alienation of the interior of Oman to the influence of the British government over Muscat, which he described as being completely self-interested and without any regard to the social and political conditions of the locals. In 1913, Imam Salim Alkharusi instigated an anti-Muscat rebellion that lasted until 1920 when the Sultanate established peace with the Imamate by signing the Treaty of Seeb. The treaty was brokered by Britain, which had no economic interest in the interior of Oman during that point of time. The treaty granted autonomous rule to the Imamate in the interior of Oman and recognized the sovereignty of the coast of Oman, the Sultanate of Muscat. In 1920, Imam Salim Alkharusi died and Muhammad Alkhalili was elected.
On 10 January 1923, an agreement between the Sultanate and the British government was signed in which the Sultanate had to consult with the British political agent residing in Muscat and obtain the approval of the High Government of India to extract oil in the Sultanate. On 31 July 1928, the Red Line Agreement was signed between Anglo-Persian Company (later renamed British Petroleum), Royal Dutch/Shell, Compagnie Française des Pétroles (later renamed Total), Near East Development Corporation (later renamed ExxonMobil) and Calouste Gulbenkian (an Armenian businessman) to collectively produce oil in the post-Ottoman Empire region, which included the Arabian peninsula, with each of the 4 companies holding 23.75% of the shares while Calouste Gulbenkian held the remaining 5% shares. The agreement stipulated that none of the signatories was allowed to pursue the establishment of oil concessions within the agreed on area without including all other stakeholders. In 1929, the members of the agreement established Iraq Petroleum Company (IPC). On 13 November 1931, Sultan Taimur bin Faisal abdicated
Said bin Taimur became the sultan of Muscat officially on 10 February 1932. The rule of sultan Said bin Taimur was backed by the British government, and has been characterised as being feudal, reactionary and isolationist. The British government maintained administrative control over the Sultanate as the defence secretary and chief of intelligence, chief adviser to the sultan and all ministers except for one were British. In 1937, an agreement between the sultan and Iraq Petroleum Company (IPC), a consortium of oil companies that was 23.75% British owned, was signed to grant oil concessions to IPC. After failing to discover oil in the Sultanate, IPC was interested in some promising geological formations near Fahud, an area located within the Imamate. IPC offered financial support to the sultan to raise an armed force against any potential resistance by the Imamate.
In 1955, the exclave coastal Makran strip acceded to Pakistan and was made a district of its Balochistan province, while Gwadar remained in Oman. On 8 September 1958, Pakistan purchased the Gwadar enclave from Oman for US$3 million.
Sultan Said bin Taimur expressed his interest in occupying the Imamate after the death of Imam Alkhalili, thus taking advantage of any potential instability that might occur within the Imamate when elections were due, to the British government. The British political agent in Muscat believed that the only method of gaining access to the oil reserves in the interior was by assisting the sultan in taking over the Imamate. In 1946, the British government offered arms and ammunition, auxiliary supplies and officers to prepare the sultan to attack the interior of Oman. In May 1954, Imam Alkhalili died and Ghalib Alhinai was elected Imam.
In December 1955, Sultan Said bin Taimur sent troops of the Muscat and Oman Field Force to occupy the centres, including Nizwa, the capital of the Imamate of Oman, and Ibri. The Omanis in the interior led by Imam Ghalib Alhinai, Talib Alhinai, the brother of the Imam and the Wali (governor) of Rustaq, and Suleiman bin Hamyar, who was the Wali (governor) of Jebel Akhdar, defended the Imamate in the Jebel Akhdar War against British-backed attacks by the Sultanate. In July 1957, the Sultan's forces were withdrawing, and were repeatedly ambushed, sustaining casualties. Sultan Said, with the intervention of British infantry (two companies of the Cameronians), armoured car detachments from the British Army and RAF aircraft, was able to suppress the rebellion. The Imamate's forces retreated to the inaccessible Jebel Akhdar.
Colonel David Smiley, who had been seconded to organise the Sultan's Armed Forces, managed to isolate the mountain in autumn 1958 and found a route to the plateau from Wadi Bani Kharus. On 4 August 1957, the British Foreign Secretary gave the approval to carry out air strikes without prior warning to the locals residing in the interior of Oman. Between July and December 1958, the British RAF made 1,635 raids, dropping 1,094 tons and firing 900 rockets at the interior of Oman targeting insurgents, mountain top villages, water channels and crops. On 27 January 1959, the Sultanate's forces occupied the mountain in an operation. Imam Ghalib, his brother Talib and Sulaiman managed to escape to Saudi Arabia, where the Imamate's cause was promoted until the 1970s. The exiled partisans of the abolished Imamate of Oman presented the case of Oman to the Arab League and the United Nations. On 11 December 1963, the UN General Assembly decided to establish an Ad-Hoc Committee on Oman to study the 'Question of Oman' and report back to the General Assembly.The UN General Assembly adopted the 'Question of Oman' resolution in 1965, 1966 and again in 1967 that called upon the British government to cease all repressive action against the locals, end British control over Oman and reaffirmed the inalienable right of the Omani people to self-determination and independence.
After deposing his father in 1970, Sultan Qaboos opened up the country, embarked on economic reforms, and followed a policy of modernisation marked by increased spending on health, education and welfare. Slavery was outlawed in 1970.
In 2002, voting rights were extended to all citizens over the age of 21, and the first elections to the Consultative Assembly under the rules were held in 2003. In 2004, the Sultan appointed a female minister with portfolio, Sheikha Aisha bint Khalfan bin Jameel al-Sayabiyah. She was appointed to the post of National Authority for Industrial Craftsmanship, an office that attempts to preserve and promote Oman's traditional crafts and stimulate industry. The Sultan continued to rule by decree. Nearly 100 suspected Islamists were arrested in 2005 and 31 people were convicted of trying to overthrow the government. They were ultimately pardoned in June of the same year.
Inspired by the Arab Spring uprisings that were taking place throughout the region, protests occurred during months of 2011. While they did not call for the ousting of the regime, demonstrators demanded political reforms, improved living conditions and the creation of more jobs. They were dispersed by riot police in February 2011. Sultan Qaboos reacted by promising jobs and benefits. In October 2011, elections were held to the Consultative Assembly, to which Sultan Qaboos promised greater powers. The following year, the government began a crackdown on internet criticism. In September 2012, trials began of 'activists' accused of posting "abusive and provocative" criticism of the government online. 6 were given jail terms of 12–18 months and fines of around $2,500 each.
Qaboos, the Arab world's longest-serving ruler, died on 10 January 2020, and the government declared 40 days of national mourning. He was buried the next day. On 11 January 2020, Qaboos was succeeded by his first cousin Sultan Haitham bin Tariq.
Nakhal Fort, one of the best-preserved forts in Oman.
Culture: Typical qualification that all people groups can't be summed up in small paragraphs and this is an over generalization.
The Omani Arabs live in extended family units. Their society is patriarchal, or male-dominated. The men seldom abuse this authority because they believe that their families should obey them out of respect rather than fear. Also, there are clearly defined roles for both sexes. Even the children are given gender-specific duties. The men work outside in the fields while women work in the homes. Men and women often eat separately and never pray together. While men worship at mosques, women attend ceremonies conducted at home by female religious leaders. Marriages are generally pre-arranged by the parents. Children are a considered the family's greatest asset because they provide the parents with additional laborers and social security.
An Omani Souq
Cuisine: The cuisine of Oman uses spices and marinades to complete a dish, which usually consists of chicken, fish, and lamb. Unlike that of many other Asian nations, Omani cuisine is not spicy, and varies regionally. Everyday meals generally have components such as rice, a wide variety of soups, salad, curry, and fresh vegetables. For dessert, a known Omani sweet Omani halwa is usually served. This is usually served before the consumption of kahwa, a preparation of coffee with cardamom, which is very popular and remains a symbol of hospitality. Other popular beverages include tea, laban (a kind of salty buttermilk), yoghurt drinks, and soft drinks like mountain dew.
Omani Halwa
Prayer Request:
____________________________________________________________________________________________
Here are the previous weeks threads on the UPG of the Week for Reformed from 2023 (plus a few from 2022 so this one post isn't so lonely). To save some space on these, all UPG posts made 2019-now are here, I will try to keep this current.
* Tibet belongs to Tibet, not China.
** Russia/Turkey/etc is Europe but also Asia so...
*** this likely is not the true religion that they worship, but rather they have a mixture of what is listed with other local religions, or they have embraced a liberal drift and are leaving faith entirely but this is their historical faith.
As always, if you have experience in this country or with this people group, feel free to comment or let me know and I will happily edit it so that we can better pray for these peoples! I shouldn't have to include this, but please don't come here to argue with people or to promote universalism. I am a moderator so we will see this if you do.
Here is a list of definitions in case you wonder what exactly I mean by words like "Unreached".
Here is a list of missions organizations that reach out to the world to do missions for the Glory of God.
submitted by partypastor to Reformed [link] [comments]
Happy Monday everyone, welcome to another UPG of the Week. Meet the Omani Arabs in Oman!
Region: Oman
mapStratus Index Ranking (Urgency): 52
It has been noted to me by u/JCmathetes that I should explain this ranking. Low numbers are more urgent, both physically and spiritually together, while high numbers are less urgent. The scale is 1-177, with one number assigned to each country. So basically on a scale from Afghanistan (1) to Finland (177), how urgent are the peoples physical and spiritual needs.
The Stratus Index - Synthesizes reliable data from different sources to clearly display the world’s most urgent spiritual and physical needs.Climate: Summer temperatures in Muscat and northern Oman average 30 to 40 °C (86.0 to 104.0 °F). Annual rainfall in Muscat averages 100 mm (3.9 in), occurring mostly in January. In the south, the Dhofar Mountains area near Salalah has a tropical-like climate and receives seasonal rainfall from June to September as a result of monsoon winds from the Indian Ocean, leaving the summer air saturated with moisture and fog. Summer temperatures in Salalah range from 20 to 30 °C (68.0 to 86.0 °F)
The vast majority of missions resources go to people and places already Reached by the Gospel, while only 3% of missionaries and 1% of missions money are deployed among the Unreached. This is the Great Imbalance. As a result, there are more people without access to the Gospel today than a decade ago. Stratus seeks to equip the global church with fresh vision to accomplish the Great Commission by addressing some of the factors that perpetuate the Great Imbalance. We hope this tool allows the church to better understand what steps will be required to overcome the barriers that prevent needs from being met, spurring informed and collaborative missions strategy. Stratus Website
The Dhofar mountains in the summer
Terrain: A gravel desert plain covers most of central Oman, with mountain ranges along the north (Al-Hajar) and southeast coast (Qara or Dhofar Mountains). The peninsula of Musandam (Musandem), strategically located on the Strait of Hormuz, is an exclave separated from the rest of Oman by the United Arab Emirates.[116] Coast of Sur Madha, another exclave, is an enclave within UAE territory located halfway between the Musandam Peninsula and the main body of Oman.
An Oasis in Oman
Wildlife of Oman: Oman has many animals for its relatively small land size. It is one of the last places in which the Arabian leopard survives is the Dhofar mountains in southern Oman. Other carnivores present include the striped hyena, the honey badger, the red fox, the caracal, the sand cat, Blanford's fox and Arabian wildcat. Some other mammals include the the Arabian oryx, the sand gazelle, the mountain gazelle, the Nubian ibex, the camel. Off Muscat there are other humpback whales, pygmy blue whales, Bryde's whales, sperm whales, false killer whales, Risso's dolphins, spinner dolphins, bottlenose dolphins, Indo-Pacific humpbacked dolphins, and the occasional killer whale. Most of the approximately one dozen or so snake species in the country are harmless, but the uncommon horned viper, carpet viper, puff adder and cobra are venomous. There are no monkeys (afaik) in Oman!
The Arabian Leopard
Environmental Issues: Both drought and limited rainfall contribute to shortages in the nation's water supply. The nation's soil has shown increased levels of salinity. Pollution of beaches and other coastal areas by oil tanker traffic through the Strait of Hormuz and Gulf of Oman is also a persistent problem.
Languages: Arabic is the official language. There are dialects of Arabic spoken, all part of the Peninsular Arabic family: Dhofari Arabic (also known as Dhofari, Zofari) is spoken in Salalah and the surrounding coastal regions (the Dhofar Governorate). According to CIA (freakin lol), besides Arabic, English, Baluchi (Southern Baluchi), Urdu, Bengali (spoken by Indians and Bangladeshis), Hindi, Malayalam, Tulu and other Indian languages are the main languages spoken
Government Type: Unitary Islamic absolute monarchy
People: The Omani Arabs of Oman
Omani Arab manPopulation: 1,967,000
Estimated Foreign Workers Needed: 39+
Beliefs: The Omani Arabs of Oman are 0% Christian. That means out of their population of 1,967,000 there are little to no Christians at all.
Most Oman Arabs belong to the Ibadi sect of Islam, one of the religion's oldest and most traditional branches. Ibadi principles of puritanism and idealism have greatly influenced Arabs in surrounding countries.
The Great Sultan Qabus Mosque in Oman
History: During the 8th century BCE, it is believed that the Yaarub, the descendant of Qahtan, ruled the entire region of Yemen, including Oman. Wathil bin Himyar bin Abd-Shams (Saba) bin Yashjub (Yaman) bin Yarub bin Qahtan later ruled Oman. It is thus believed that the Yaarubah were the first settlers in Oman from Yemen.
Over centuries tribes from western Arabia settled, making a living by fishing, farming, herding or stock breeding. Arab migration to Oman started from northern-western and south-western Arabia and those who chose to settle had to compete with the indigenous population for the best arable land. When Arab tribes started to migrate to Oman, there were two groups. One group, a segment of the Azd tribe migrated from Yemen in A.D. 120/200 following the collapse of Marib Dam, while the other group migrated centuries before the birth of Islam from Nejd (what later is Saudi Arabia), named Nizari. Other historians believe that the Yaarubah from Qahtan which belong to an older branch, were the first settlers of Oman from Yemen, and then came the Azd.
The Azd settlers in Oman are descendants of Nasr bin Azd and were later known as "the Al-Azd of Oman". 70 years after the first Azd migration, another branch of Alazdi under Malik bin Fahm, the founder of Kingdom of Tanukhites on the west of Euphrates, is believed to have settled. According to Al-Kalbi, Malik bin Fahm was the first settler of Alazd. He is said to have first settled in Qalhat. By this account, Malik, with an armed force of more than 6000 men and horses, fought against the Marzban, who served a Persian king in the battle of Salut and eventually defeated the Persian forces. This account is semi-legendary and seems to condense centuries of migration and conflict into a story of two campaigns that exaggerate the success of the Arabs. The account may represent an amalgamation of traditions from not only the Arab tribes but also the region's original inhabitants.
In the 7th century CE, Omanis came in contact with and accepted Islam. The conversion of Omanis to Islam is ascribed to Amr ibn al-As, who was sent by the prophet Muhammad during the Expedition of Zaid ibn Haritha (Hisma). Amer was dispatched to meet with Jaifer and Abd, the sons of Julanda who ruled Oman. They appear to have readily embraced Islam.
Omani Azd used to travel to Basra for trade, which was a centre of Islam, during the Umayyad empire. Omani Azd were granted a section of Basra, where they could settle and attend to their needs. Some of the Omani Azd who settled in Basra became merchants and, under their leader Muhallab bin Abi Sufrah, started to expand their influence of power eastwards towards Khorasan. Ibadhi Islam originated in Basra through its founder, Abdullah ibn Ibadh, around the year 650 CE; the Omani Azd in Iraq would subsequently adopt this as their predominant faith. Later, Al-hajjaj, the governor of Iraq, came into conflict with the Ibadhis, which forced them back to Oman. Among those who returned was the scholar Jaber bin Zaid. His return (and the return of other scholars) enhanced the Ibadhi movement. Alhajjaj made an attempt to subjugate Oman, then ruled by Suleiman and Said (the sons of Abbad bin Julanda). Alhajjaj dispatched Mujjaah bin Shiwah, who was confronted by Said bin Abbad. This confrontation devastated Said's army, after which he and his forces retreated to the Jebel Akhdar (mountains). Mujjaah and his forces went after Said, successfully flushing them out from hiding in Wadi Mastall. Mujjaah later moved towards the coast, where he confronted Suleiman bin Abbad. The battle was won by Suleiman's forces. Alhajjaj sent another force (under Abdulrahman bin Suleiman); he eventually won the war, taking over the governance of Oman.
The first elective Imamate of Oman is believed to have been established after the fall of the Umayyad Dynasty in 750/755 AD, when Janaħ bin ʕibadah Alħinnawi was elected. Other scholars claim that Janaħ bin Ibadah served as a Wāli (governor) under the Umayyad dynasty (and later ratified the Imamate), and that Julanda bin Masud was the first elected Imam of Oman, in A.D. 751. The first Imamate reached its peak power in the 9th century A.D. The Imamate established a maritime empire whose fleet controlled the Gulf, during a time when trade with the Abbasid Dynasty, the Far East, and Africa flourished. The authority of the Imams started to decline due to power struggles, the interventions of Abbasid, and the rise of the Seljuk Empire.
During the 11th and 12th centuries, the Omani coast was in the sphere of influence of the Seljuk Empire. They were expelled in 1154, when the Nabhani dynasty came to power. The Nabhanis ruled as muluk, or kings, while the Imams were reduced to largely symbolic significance. The capital of the dynasty was Bahla. The Banu Nabhan controlled the trade in frankincense on the overland route via Sohar to the Yabrin oasis, and then north to Bahrain, Baghdad and Damascus. The mango-tree was introduced to Oman during the time of Nabhani dynasty, by ElFellah bin Muhsin. The Nabhani dynasty started to deteriorate in 1507 when Portuguese colonisers captured the coastal city of Muscat, and gradually extended their control along the coast up to Sohar in the north and down to Sur in the southeast. Other historians argue that the Nabhani dynasty ended earlier in A.D. 1435 when conflicts between the dynasty and Alhinawis arose, which led to the restoration of the elective Imamate.
In 1552 an Ottoman fleet captured the fort in Muscat, during their fight for control of the Persian Gulf and the Indian Ocean, and departed after destroying the surroundings of the fortress. Later in the 17th century, using its bases in Oman, Portugal engaged in the largest naval battle ever fought in the Persian Gulf. The Portuguese force fought against a combined armada of the Dutch East India Company (VOC) and English East India Company support by the Safavid empire. The result of the battle was a draw and resulted in the loss of Portuguese influence in the Gulf. Cities were sketched in the 17th century and appear in the António Bocarro Book of fortress
The Ottoman Empire temporarily captured Muscat from the Portuguese again in 1581 and held it until 1588. During the 17th century, the Omanis were reunited by the Yaruba Imams. Nasir bin Murshid became the first Yaarubah Imam in 1624, when he was elected in Rustaq. Nasir's energy and perseverance is believed to have earned him the election. Imam Nasir and his successor succeeded in the 1650s in expelling the Portuguese from their coastal domains in Oman. The Omanis over time established a maritime empire that pursued the Portuguese and expelled them from all their possessions in East Africa, which were then incorporated into the Omani domains. To capture Zanzibar Saif bin Sultan, the Imam of Oman, pressed down the Swahili Coast. An obstacle to his progress was Fort Jesus, housing the garrison of a Portuguese settlement at Mombasa. After a two year siege, the fort fell to Imam Saif bin Sultan in 1698. Saif bin Sultan occupied Bahrain in 1700. The rivalry within the house of Yaruba over power after the death of Imam Sultan in 1718 weakened the dynasty. With the power of the Yaruba Dynasty dwindling, Imam Saif bin Sultan II eventually asked for help against his rivals from Nader Shah of Persia. A Persian force arrived in March 1737 to aid Saif. From their base at Julfar, the Persian forces eventually rebelled against the Yaruba in 1743. The Persian empire then tried to take possession of the coast of Oman until 1747.
After the Omanis expelled the Persians, Ahmed bin Sa'id Albusaidi in 1749 became the elected Imam of Oman, with Rustaq serving as the capital. Since the revival of the Imamate with the Yaruba dynasty, the Omanis continued with the elective system and, provided that the person is deemed qualified, gave preference to a member of the ruling family. Following Imam Ahmed's death in 1783, his son, Said bin Ahmed became the elected Imam. His son, Seyyid Hamed bin Said, overthrew the representative of his father the Imam in Muscat and obtained the possession of Muscat fortress. Hamed ruled as "Seyyid". Afterwards, Seyyid Sultan bin Ahmed, the uncle of Seyyid Hamed, took over power. Seyyid Said bin Sultan succeeded Sultan bin Ahmed. During the entire 19th century, in addition to Imam Said bin Ahmed who retained the title until he died in 1803, Azzan bin Qais was the only elected Imam of Oman. His rule started in 1868. The British refused to accept Imam Azzan as a ruler, as he was viewed as inimical to their interests. This view played an instrumental role in supporting the deposition of Imam Azzan in 1871 by his cousin, Sayyid Turki, a son of the late Sayyid Said bin Sultan, and brother of Sultan Barghash of Zanzibar, who Britain deemed to be more acceptable.
Oman's Imam Sultan, defeated ruler of Muscat, was granted sovereignty over Gwadar, an area of what later is Pakistan. Gwadar was a part of Oman from 1783 to 1958. This coastal city is located in the Makran region of what is later the far southwestern corner of Pakistan, near what is later the border of Iran, at the mouth of the Gulf of Oman.
The British empire was keen to dominate southeast Arabia to stifle the growing power of other European states and to curb the Omani maritime power that grew during the 17th century. The British empire over time, starting from the 18th century, began to establish a series of treaties with the sultans with the objective of advancing British political and economic interest in Muscat, while granting the sultans military protection. In 1798, the first treaty between the British East India Company and the Albusaidi dynasty was signed by Sayyid Sultan bin Ahmed. The treaty aimed to block commercial competition of the French and the Dutch as well as obtain a concession to build a British factory at Bandar Abbas. A second treaty was signed in 1800, which stipulated that a British representative shall reside at the port of Muscat and manage all external affairs with other states. As the Omani Empire weakened, the British influence over Muscat grew throughout the nineteenth century.
In 1854, a deed of cession of the Omani Kuria Muria islands to Britain was signed by the sultan of Muscat and the British government. The British government achieved predominating control over Muscat, which, for the most part, impeded competition from other nations. Between 1862 and 1892, the Political Residents, Lewis Pelly and Edward Ross, played an instrumental role in securing British supremacy over the Persian Gulf and Muscat by a system of indirect governance. By the end of the 19th century, and with the loss of its African dominions and its revenues, British influence increased to the point that the sultans became dependent on British loans and signed declarations to consult the British government on all important matters. The Sultanate thus came de facto under the British sphere.
Zanzibar was a property as the main slave market of the Swahili Coast as well as being a producer of cloves, and became an increasingly important part of the Omani empire, a fact reflected by the decision of the Sayyid Sa'id bin Sultan, to make it the capital of the empire in 1837. Sa'id built palaces and gardens in Zanzibar. Rivalry between his two sons was resolved, with the help of forceful British diplomacy, when one of them, Majid, succeeded to Zanzibar and to the Omani domains on the Swahili Coast. The other son, Thuwaini, inherited Oman and the Asian domains. Zanzibar's influences in the Comoros archipelago in the Indian Ocean indirectly introduced Omani customs to the Comorian culture. These influences include clothing traditions and wedding ceremonies. In 1856, under British arbitration, Zanzibar and Muscat became two sultanates.
The British imperial development over Muscat and Oman during the 19th century led to the renewed revival of the cause of the Imamate in the interior of Oman, which has appeared in cycles for more than 1,200 years. The British Political Agent, who resided in Muscat, owed the alienation of the interior of Oman to the influence of the British government over Muscat, which he described as being completely self-interested and without any regard to the social and political conditions of the locals. In 1913, Imam Salim Alkharusi instigated an anti-Muscat rebellion that lasted until 1920 when the Sultanate established peace with the Imamate by signing the Treaty of Seeb. The treaty was brokered by Britain, which had no economic interest in the interior of Oman during that point of time. The treaty granted autonomous rule to the Imamate in the interior of Oman and recognized the sovereignty of the coast of Oman, the Sultanate of Muscat. In 1920, Imam Salim Alkharusi died and Muhammad Alkhalili was elected.
On 10 January 1923, an agreement between the Sultanate and the British government was signed in which the Sultanate had to consult with the British political agent residing in Muscat and obtain the approval of the High Government of India to extract oil in the Sultanate. On 31 July 1928, the Red Line Agreement was signed between Anglo-Persian Company (later renamed British Petroleum), Royal Dutch/Shell, Compagnie Française des Pétroles (later renamed Total), Near East Development Corporation (later renamed ExxonMobil) and Calouste Gulbenkian (an Armenian businessman) to collectively produce oil in the post-Ottoman Empire region, which included the Arabian peninsula, with each of the 4 companies holding 23.75% of the shares while Calouste Gulbenkian held the remaining 5% shares. The agreement stipulated that none of the signatories was allowed to pursue the establishment of oil concessions within the agreed on area without including all other stakeholders. In 1929, the members of the agreement established Iraq Petroleum Company (IPC). On 13 November 1931, Sultan Taimur bin Faisal abdicated
Said bin Taimur became the sultan of Muscat officially on 10 February 1932. The rule of sultan Said bin Taimur was backed by the British government, and has been characterised as being feudal, reactionary and isolationist. The British government maintained administrative control over the Sultanate as the defence secretary and chief of intelligence, chief adviser to the sultan and all ministers except for one were British. In 1937, an agreement between the sultan and Iraq Petroleum Company (IPC), a consortium of oil companies that was 23.75% British owned, was signed to grant oil concessions to IPC. After failing to discover oil in the Sultanate, IPC was interested in some promising geological formations near Fahud, an area located within the Imamate. IPC offered financial support to the sultan to raise an armed force against any potential resistance by the Imamate.
In 1955, the exclave coastal Makran strip acceded to Pakistan and was made a district of its Balochistan province, while Gwadar remained in Oman. On 8 September 1958, Pakistan purchased the Gwadar enclave from Oman for US$3 million.
Sultan Said bin Taimur expressed his interest in occupying the Imamate after the death of Imam Alkhalili, thus taking advantage of any potential instability that might occur within the Imamate when elections were due, to the British government. The British political agent in Muscat believed that the only method of gaining access to the oil reserves in the interior was by assisting the sultan in taking over the Imamate. In 1946, the British government offered arms and ammunition, auxiliary supplies and officers to prepare the sultan to attack the interior of Oman. In May 1954, Imam Alkhalili died and Ghalib Alhinai was elected Imam.
In December 1955, Sultan Said bin Taimur sent troops of the Muscat and Oman Field Force to occupy the centres, including Nizwa, the capital of the Imamate of Oman, and Ibri. The Omanis in the interior led by Imam Ghalib Alhinai, Talib Alhinai, the brother of the Imam and the Wali (governor) of Rustaq, and Suleiman bin Hamyar, who was the Wali (governor) of Jebel Akhdar, defended the Imamate in the Jebel Akhdar War against British-backed attacks by the Sultanate. In July 1957, the Sultan's forces were withdrawing, and were repeatedly ambushed, sustaining casualties. Sultan Said, with the intervention of British infantry (two companies of the Cameronians), armoured car detachments from the British Army and RAF aircraft, was able to suppress the rebellion. The Imamate's forces retreated to the inaccessible Jebel Akhdar.
Colonel David Smiley, who had been seconded to organise the Sultan's Armed Forces, managed to isolate the mountain in autumn 1958 and found a route to the plateau from Wadi Bani Kharus. On 4 August 1957, the British Foreign Secretary gave the approval to carry out air strikes without prior warning to the locals residing in the interior of Oman. Between July and December 1958, the British RAF made 1,635 raids, dropping 1,094 tons and firing 900 rockets at the interior of Oman targeting insurgents, mountain top villages, water channels and crops. On 27 January 1959, the Sultanate's forces occupied the mountain in an operation. Imam Ghalib, his brother Talib and Sulaiman managed to escape to Saudi Arabia, where the Imamate's cause was promoted until the 1970s. The exiled partisans of the abolished Imamate of Oman presented the case of Oman to the Arab League and the United Nations. On 11 December 1963, the UN General Assembly decided to establish an Ad-Hoc Committee on Oman to study the 'Question of Oman' and report back to the General Assembly.The UN General Assembly adopted the 'Question of Oman' resolution in 1965, 1966 and again in 1967 that called upon the British government to cease all repressive action against the locals, end British control over Oman and reaffirmed the inalienable right of the Omani people to self-determination and independence.
After deposing his father in 1970, Sultan Qaboos opened up the country, embarked on economic reforms, and followed a policy of modernisation marked by increased spending on health, education and welfare. Slavery was outlawed in 1970.
In 2002, voting rights were extended to all citizens over the age of 21, and the first elections to the Consultative Assembly under the rules were held in 2003. In 2004, the Sultan appointed a female minister with portfolio, Sheikha Aisha bint Khalfan bin Jameel al-Sayabiyah. She was appointed to the post of National Authority for Industrial Craftsmanship, an office that attempts to preserve and promote Oman's traditional crafts and stimulate industry. The Sultan continued to rule by decree. Nearly 100 suspected Islamists were arrested in 2005 and 31 people were convicted of trying to overthrow the government. They were ultimately pardoned in June of the same year.
Inspired by the Arab Spring uprisings that were taking place throughout the region, protests occurred during months of 2011. While they did not call for the ousting of the regime, demonstrators demanded political reforms, improved living conditions and the creation of more jobs. They were dispersed by riot police in February 2011. Sultan Qaboos reacted by promising jobs and benefits. In October 2011, elections were held to the Consultative Assembly, to which Sultan Qaboos promised greater powers. The following year, the government began a crackdown on internet criticism. In September 2012, trials began of 'activists' accused of posting "abusive and provocative" criticism of the government online. 6 were given jail terms of 12–18 months and fines of around $2,500 each.
Qaboos, the Arab world's longest-serving ruler, died on 10 January 2020, and the government declared 40 days of national mourning. He was buried the next day. On 11 January 2020, Qaboos was succeeded by his first cousin Sultan Haitham bin Tariq.
Nakhal Fort, one of the best-preserved forts in Oman.
Culture: Typical qualification that all people groups can't be summed up in small paragraphs and this is an over generalization.
The Omani Arabs live in extended family units. Their society is patriarchal, or male-dominated. The men seldom abuse this authority because they believe that their families should obey them out of respect rather than fear. Also, there are clearly defined roles for both sexes. Even the children are given gender-specific duties. The men work outside in the fields while women work in the homes. Men and women often eat separately and never pray together. While men worship at mosques, women attend ceremonies conducted at home by female religious leaders. Marriages are generally pre-arranged by the parents. Children are a considered the family's greatest asset because they provide the parents with additional laborers and social security.
An Omani Souq
Cuisine: The cuisine of Oman uses spices and marinades to complete a dish, which usually consists of chicken, fish, and lamb. Unlike that of many other Asian nations, Omani cuisine is not spicy, and varies regionally. Everyday meals generally have components such as rice, a wide variety of soups, salad, curry, and fresh vegetables. For dessert, a known Omani sweet Omani halwa is usually served. This is usually served before the consumption of kahwa, a preparation of coffee with cardamom, which is very popular and remains a symbol of hospitality. Other popular beverages include tea, laban (a kind of salty buttermilk), yoghurt drinks, and soft drinks like mountain dew.
Omani Halwa
Prayer Request:
- Pray for a spiritual discernment and hunger that will allow Omani Arabs to seek and find Christ.
- Pray for Holy Spirit-directed believers to go to the Omani Arabs.
- Pray for a Disciple Making Movement to spread far and wide among Omani Arabs.
- Pray against Putin and his insane little war.
- Pray for our nation (the United States), that we Christians can learn to come alongside our hurting brothers and sisters and learn to carry one another's burdens in a more Christlike manner than we have done historically.
- Pray that in this time of chaos and panic that the needs of the unreached are not forgotten by the church. Pray that our hearts continue to ache to see the unreached hear the Good News.
____________________________________________________________________________________________
Here are the previous weeks threads on the UPG of the Week for Reformed from 2023 (plus a few from 2022 so this one post isn't so lonely). To save some space on these, all UPG posts made 2019-now are here, I will try to keep this current.
| People Group | Country | Continent | Date Posted | Beliefs |
|---|---|---|---|---|
| Omani Arabs | Oman | Asia | 06/05/2023 | Islam |
| Turks | Bulgaria | Europe | 05/22/2023 | Islam |
| Kinnara | Sri Lanka | Asia | 05/15/2023 | Buddhism*** |
| Yonaguni | Japan | Asia | 05/08/2023 | Animism |
| Persian | Iran | Asia | 04/10/2023 | Islam |
| Ngazidja Comorian | Comoros | Africa | 04/03/2023 | Islam |
| Uyghur (2nd) | China | Asia | 03/27/2023 | Islam |
| Aimaq | Afghanistan | Asia | 03/20/2023 | Islam |
| Shughni | Tajikistan | Asia | 03/13/2023 | Islam |
| Punjabi | Canada | North America | 03/06/2023 | Sikhism |
| Kurds | Turkey | Asia** | 02/13/2023 | Islam*** |
| Krymchak | Ukraine* | Europe** | 02/06/2023 | Judaism |
| Talysh | Azerbaijan | Asia** | 01/30/2023 | Islam |
| Shan | Myanmar | Asia | 01/23/2023 | Buddhism*** |
| Shaikh - 2nd post | Bangladesh | Asia | 01/09/2023 | Islam |
| Hindi | United States | North America | 12/19/2022 | Hinduism |
| Somali | Finland | Europe | 12/05/2022 | Islam |
| Hemshin | Turkey | Asia** | 11/28/2022 | Islam |
| Waorani (Reached) | Ecuador | South America | 11/21/2022 | Christianity |
** Russia/Turkey/etc is Europe but also Asia so...
*** this likely is not the true religion that they worship, but rather they have a mixture of what is listed with other local religions, or they have embraced a liberal drift and are leaving faith entirely but this is their historical faith.
As always, if you have experience in this country or with this people group, feel free to comment or let me know and I will happily edit it so that we can better pray for these peoples! I shouldn't have to include this, but please don't come here to argue with people or to promote universalism. I am a moderator so we will see this if you do.
Here is a list of definitions in case you wonder what exactly I mean by words like "Unreached".
Here is a list of missions organizations that reach out to the world to do missions for the Glory of God.
2023.06.05 17:32 swcollings Size of subs for various Christian groups compared to the size of subs for ex-members and general populations
https://docs.google.com/spreadsheets/d/1koP51uk6KuzZBoZbmImsMXcGomkZqwr4KrQlQaFS4Ik/edit?usp=sharing
So I made a list of various Christian and Christian-adjacent groups. Each of those had a sub reddit, and also a sub for ex-members, so I got the sizes of both. Then I got the world and US populations for each group, approximately. And then I computed all the various ratios, figuring the sizes of the ex-group might say some interesting things.
(Yes, I know there are about ten subreddits claiming to be THE Christian subreddit. I used /Christianity even though it's not a sub made of Christians, but a sub for discussion of Christianity. I assumed the same is true about the Jewish and Muslim subs. The population numbers I used don't add up and are just from quick Google results. This is not a formal research paper, sue me.)
Notable data points:
/exAnglican and /exMethodist are empty. That makes me think they're among the least problematic groups evaluated, which is consistent with my personal experience. /exOrthodox is also pretty small by all metrics, not sure what to make of that.
No matter how you slice it, these four groups have the largest representation in their ex-sub:
The population of /Judiasm is >0.6% of the Jewish population of the world, far greater than any other group. I'm surprised by how big /exJew is by comparison.
The ratio of /exPentecostal to /Pentecostal is near the top, but the size of /Pentecostal is very low relative to the Pentecostal population. I'm guessing Pentecostals are discouraged from participating in things like Reddit?
submitted by swcollings to Christianity [link] [comments]
So I made a list of various Christian and Christian-adjacent groups. Each of those had a sub reddit, and also a sub for ex-members, so I got the sizes of both. Then I got the world and US populations for each group, approximately. And then I computed all the various ratios, figuring the sizes of the ex-group might say some interesting things.
(Yes, I know there are about ten subreddits claiming to be THE Christian subreddit. I used /Christianity even though it's not a sub made of Christians, but a sub for discussion of Christianity. I assumed the same is true about the Jewish and Muslim subs. The population numbers I used don't add up and are just from quick Google results. This is not a formal research paper, sue me.)
Notable data points:
/exAnglican and /exMethodist are empty. That makes me think they're among the least problematic groups evaluated, which is consistent with my personal experience. /exOrthodox is also pretty small by all metrics, not sure what to make of that.
No matter how you slice it, these four groups have the largest representation in their ex-sub:
- Mormons
- Jehovah's Witnesses
- Adventists
- Churches of Christ
The population of /Judiasm is >0.6% of the Jewish population of the world, far greater than any other group. I'm surprised by how big /exJew is by comparison.
The ratio of /exPentecostal to /Pentecostal is near the top, but the size of /Pentecostal is very low relative to the Pentecostal population. I'm guessing Pentecostals are discouraged from participating in things like Reddit?
2023.06.05 16:54 Linkticus Is this a Libel / Copyright issue
Hey there! Location is Cincinnati OH, and Louisville KY, United States
Recently (6 mos ago or so) I got out of an unhealthy relationship with my best friend of many years. Or rather, he "fired" me over text and convinced all of our mutual friends that I was unworthy to even speak to. I wasn't even allowed to give my two cents or defend myself in the end. (Longer story there, but beside the point)
In any case, I tend to be juvenile with my humor and want to get back in a way that will help me get closure since I wasn't allotted the chance. But I want to make sure that legally speaking I'm protected from any libel / copyright claims.
Here's the big points:
- I'm making him business cards with what I feel is satirical information. No profound or profane language, and nothing that would be especially damaging or necessarily true. Definitely nothing that would be identifiable (other than the next point), so no phone numbers, addresses, etc.
- I did include a photo of him, which I pulled from his employer's website. Curious if this falls into fair use since it's for private use (will not be officially published & no profit gained).
I can post the card here for reference if needed, but I will obscure his face if I do.
submitted by Linkticus to legaladvice [link] [comments]
Recently (6 mos ago or so) I got out of an unhealthy relationship with my best friend of many years. Or rather, he "fired" me over text and convinced all of our mutual friends that I was unworthy to even speak to. I wasn't even allowed to give my two cents or defend myself in the end. (Longer story there, but beside the point)
In any case, I tend to be juvenile with my humor and want to get back in a way that will help me get closure since I wasn't allotted the chance. But I want to make sure that legally speaking I'm protected from any libel / copyright claims.
Here's the big points:
- I'm making him business cards with what I feel is satirical information. No profound or profane language, and nothing that would be especially damaging or necessarily true. Definitely nothing that would be identifiable (other than the next point), so no phone numbers, addresses, etc.
- I did include a photo of him, which I pulled from his employer's website. Curious if this falls into fair use since it's for private use (will not be officially published & no profit gained).
I can post the card here for reference if needed, but I will obscure his face if I do.
2023.06.05 13:56 yarpnaarp Why do our international flights appear twice in the app?
We are flying SDF -> CDG in July through ORD. I recently noticed that at the bottom of the trip summary in the United app the international flights appear again with “this flight segment is waitlisted”. What does that mean? We have seats assigned in the app and it appears there’s still plenty open seats.
Also yes I’m aware the layover at ORD is crazy both ways. But what can ya do?
submitted by yarpnaarp to unitedairlines [link] [comments]
Also yes I’m aware the layover at ORD is crazy both ways. But what can ya do?
2023.06.05 09:36 Gist_it A 97-year-old Los Angeles church catches on fire for the 2nd time in 2 years
A 97-year-old Los Angeles church has caught on fire for the second time in two years, with the latest blaze being investigated as arson.
The incident: On Saturday evening, the fire started in the sanctuary of St. John's United Methodist Church, moving to the balcony. * No injuries were reported, and 32 firefighters extinguished the fire after about 20 minutes.
Prior issue: In February 2022, another fire broke out in the church's sanctuary, causing significant damage. * No one was hurt during that incident, which took place in the Watts neighborhood of southern Los Angeles.
Current situation: At the time of Saturday's fire, the church was holding services in the parking lot while renovating the building after the first fire.
View original article on NPR
This summary was created by an AI system. The use of this summary is subject to our Terms of Service.
submitted by Gist_it to SummarizeNow [link] [comments]
The incident: On Saturday evening, the fire started in the sanctuary of St. John's United Methodist Church, moving to the balcony. * No injuries were reported, and 32 firefighters extinguished the fire after about 20 minutes.
Prior issue: In February 2022, another fire broke out in the church's sanctuary, causing significant damage. * No one was hurt during that incident, which took place in the Watts neighborhood of southern Los Angeles.
Current situation: At the time of Saturday's fire, the church was holding services in the parking lot while renovating the building after the first fire.
View original article on NPR
This summary was created by an AI system. The use of this summary is subject to our Terms of Service.
2023.06.05 07:36 scarlet2248 Wedding Venue in The US: Our Recommendation Part II
Popular wedding venues in the western and central states were featured in Part 1 of US wedding venues. So in part two, we'll focus on wedding venues in the eastern states. Whether it's a luxurious hotel, a rustic barn, or a spacious meadow, all are included. Again, the features of these venues and the approximate prices will be written. Let's explore these beautiful wedding venues!
📷
(Hildene - The Lincoln Family Home)
Finally, we've rounded up our recommendations for wedding venues in each of the remaining states. Choosing the perfect wedding venue is an important step in creating your dream wedding. It sets the tone for the entire celebration and provides the backdrop for your special day. No matter what style of wedding venue you prefer, there is a venue above that perfectly suits your style and preferences.
Last but not least, don't forget to check out Quictent's wedding tent. we offer quality wedding tents for your outdoor wedding, containing various types and sizes.
submitted by scarlet2248 to u/scarlet2248 [link] [comments]
Wisconsin Wedding Venues
The Paine Art Center and Gardens
This is an art museum located at 1410 Algoma Blvd, Oshkosh. It is an English-style country estate and has nearly four acres of gardens. It has perennial plants and is a great outdoor ceremony venue. Also, there is a historic mansion, charming carriage house, and greenhouse. The venue can accommodate up to 200 people and costs approximately $3000 to $4000 For 100 Guests.The Lageret
This is a professional event venue located at 515 E Main St, Stoughton. This historic venue offers industrial and rustic charm with exposed brick walls, high ceilings, and wood beams. It has ample space for ceremonies and receptions. The venue offers event coordination, customizable lighting options, a bridal suite, and access to preferred vendors. Accommodations for up to 250 people start at $3,500 for a 12-hour rental.The Enchanted Barn
Located at 1543 6 1/2 Ave, Hillsdale, this barn has an old-world rustic atmosphere around every corner. Featuring several indoor and outdoor venues, one of the most popular ceremony locations is located in Barn's upper-level Hayloft, featuring old wood timbers. Several wedding package options are available here and can accommodate up to 220 people. Off-season all-inclusive wedding packages are $5,000 plus $21 per person.Illinois Wedding Venues
Danada House
This is a historic mansion located at 3S501 Naperville Rd, Wheaton. a short drive from Chicago. The mansion is also surrounded by a forest preserve that allows for nature-filled photos. There are seven ceremony locations in total, and the largest Magnolia Garden can accommodate up to 300 guests. Venue rentals start at $3,500.The Morton Arboretum
This is a public nature garden and outdoor museum located at 4100 IL-53, Lisle. Inside there are not only mature trees and flowers but also a playground for children. Offering beautiful woodland and lakeside views. The large garden has a total of 12 venues to choose from and the largest room can accommodate up to 300 guests. Prices range from $600 to $9,000 depending on the size of the room and the time of year it is held.Salvage One
Located at 1840 W Hubbard St, Chicago, this is a very unique location that serves as a store besides being a wedding venue. It preserves treasured furniture from the past. This old Chicago warehouse offers an enchanting vintage atmosphere. The ceremony and banquet space can accommodate about 200 people and space rentals start at $4,000.Kentucky Wedding Venues
The Barn at Cedar Grove
The address is 1000 Brockman Keltner Rd, Greensburg, which has a rustic barn setting with picturesque scenery. Offering outdoor ceremony space, climate-controlled reception space, bridal suite, groom's quarters, and fire pit. The venue in the barn can accommodate up to 230 people. For fewer guests, the average budget for a wedding here is between $6,000 and $9,000.The Brown Hotel
This 100-year-old hotel is located at 335 W Broadway, Louisville. The hotel has a striking Georgian Revival look and offers elegant ballrooms, luxurious accommodations, and a gorgeous rooftop garden. The hotel also has extensive experience in hosting weddings of different cultures, such as Jewish and Indian weddings. Prices are $18,000 in the off-season and can accommodate up to 300 guests.Talon Winery & Vineyards
This winery has a large outdoor space at 7086 Tates Creek Rd, Lexington. Offers vineyard and winery backdrop, outdoor ceremony space, and rustic barn. The best part is the wine-tasting and vineyard tours. The venue can accommodate up to 250 guests and prices for ceremonies start at $1500.Tennessee Wedding Venues
Butterfly Hollow
Located at 28 Bussell Rd, Gordonsville, our vacation accommodations are perfect for small weddings. Surrounded by scenic walking trails, mountains, and woods. This venue specializes in small weddings of 30 people or less, with a focus on an intimate and cozy experience. Wedding packages range from $1795 to $5000.Dixon Gallery and Gardens
An art gallery on 17 acres of gardens located at 4339 Park Ave, Memphis, offers a romantic and artistic setting for weddings. The gallery offers two indoor reception venues as well as woodlands and gardens, both of which can accommodate up to 200 guests. Prices are approximately $4000 to $5000 For 100 guests.The Bell Tower
The Bell Tower, located at 400 4th Ave S, Nashville, is almost 140 years old. The ballroom features large windows that provide plenty of natural light, creating a charming and historic setting for weddings. There are two floors beside the lobby. Seated dinners for up to 400 people range from $3,500 to $16,000 depending on time and venue.Mississippi Wedding Venues
The Cedars
The site at 4145 Old Canton Rd, Jackson is the oldest residential building in Jackson, with a history of 175 years. The courtyard in front of the house with trees such as cedar, oak, and magnolia provides a natural backdrop for weddings. The venue can accommodate up to 300 people and costs $3,500 for a two-day weekend rental.Dunleith Historic Inn
A National Historic Landmark located at 84 Homochitto St, Natchez, the mansion features Greek Revival columns and original pine floors. The event space has a main floor, courtyard, and South Lawn, which can accommodate up to 700 people. Wedding packages start at $6,500, not including catering.The Gin at Flora Station
The address is 4819 MS-22, Flora. The refurbished cotton gin blends rustic charm with modern amenities. It offers indoor and outdoor spaces, including a covered gazebo and a patio with an old-fashioned truck bar. Rentals for ceremonies and receptions start at $3,500.Alabama Wedding Venues
B&A Warehouse
This building, located at 1531 1st Ave S, Birmingham, is historic from the outside. With its industrial-inspired design and high ceilings along with red brick walls. Three indoor venues can accommodate up to 300 guests, and the cost of a ceremony starts at $4,000.The Sterling Castle
This castle is located at 389 Deseret Dr, Shelby, and has been voted the best wedding venue in Alabama. The fairytale-style castle, elegant ballroom, charming courtyard, and lakeside and drawbridge venues. This beautiful venue can accommodate up to 300 guests and all-inclusive weddings are priced at $10,000+.Huntsville Museum of Art
This is an art museum located at 300 Church St SW, Huntsville. With unique indoor and outdoor spaces, the museum is a contemporary art gallery. Offering outdoor spaces with a rooftop terrace, and five indoor hospitality venues. The starting venue fee for a wedding reception in high season is $1,500.Michigan Wedding Venues
Colony Club Detroit
Located at 2310 Park Ave, Detroit, this Georgian-style, historic venue features stunning architecture and gorgeous interiors. The hotel features a grand ballroom decorated with crystal chandeliers and intricate details. The ballroom can accommodate up to 350 guests and is priced between $12,000 and $15,000.Castle Farms
This historic building, built in 1918, is located at 5052 M-66, Charlevoix. With a total of four site combinations in the summer. It offers several ceremony and reception spaces, including a charming outdoor garden and a majestic stone courtyard. The largest of these, the East Garden and Queen's Courtyard can host up to 300 guests. And the price range is between $6,750 and $9,250.The Inn at Stonecliffe
This is a Victorian village located at 8593 Cudahy Cir, Mackinac Island. away from the hustle and bustle of the area. With beautiful gardens and breathtaking views of Lake Huron and the Mackinaw Bridge. Accommodates up to 300 people and prices range from $4000 to $10,000.Ohio Wedding Venues
Franklin Park Conservatory
This is a horticultural and educational institution located at 1777 E Broad St, Columbus. The most popular venue is the indoor garden with an all-glass ceiling. Besides, there is an industrial-style venue and a 200-year-old barn. The venue has plenty of space and can accommodate up to 500 people, with prices ranging from $7,000 to $11,000 for a wedding of 100 guests.The Columbus Athenaeum
The historic building at 32 N 4th St, Columbus, was built in 1899. With a total of ten venues to choose from, the Grand Ballroom boasts gorgeous details and a stunning atrium. It is decorated with classical Greek art as well as soaring ornate ceilings. It can accommodate up to 230 guests. Prices for receptions start at $3,000.Gervasi Vineyard
An oversized wine estate located at 1700 55th St NE, Canton. Picturesque vineyard setting and sparkling lake views. The open-air venue can accommodate up to 300 people, while the indoor venue can accommodate up to 120 guests. Full-service event planning, vineyard tours, and wine tastings are available. Prices for receptions will start at $1,450.Georgia Wedding Venues
Barnsley Resort
This resort is located at 597 Barnsley Gardens Rd NW, Adairsville. With over 3,000 acres of land, it is a historic southern estate. With lush gardens, luxurious cabins, and grounds that can accommodate up to 250 people. Three wedding packages are available: $275 per person, $320 per person, and $350 per person. And a least of 150 people is required.Summerour Studio
This is a renovated warehouse located at 409 Bishop St NW, Atlanta. The roof is supported by massive bow trusses, which allow for a spacious, open floor plan without columns or supports. Through a wall of windows running the length of the space, there are breathtaking views of Atlantic Station and the downtown skyline. Accommodating up to 425 people, prices start at $4,000.The Biltmore Ballrooms
The ballroom is located at 817 W Peachtree St NW 208, Atlanta, and was established in 1924. The ballroom features a handcrafted plaster relief ceiling, ornate crystal lighting, and a marble floor. Capacity ranges from 50 to 1,500 people and offers eleven caterers. Rental rates range from $3,500 to $5,000, depending on the day of the week.Florida Wedding Venues
The Ancient Spanish Monastery
Located at 16711 W Dixie Hwy, North Miami Beach. This monastery was dismantled piece by piece from northern Spain and shipped to the United States, then rebuilt over 19 months. It offers a chapel and gardens for ceremonies. The garden can accommodate up to 300 guests for $6,500 and includes only the cost of the reception.The Breakers Palm Beach
This is a luxury resort located at 1 S County Rd, Palm Beach. This luxury resort is located in Palm Beach and enjoys magnificent beachfront views, lush gardens, and an exquisite ballroom. It boasts a timeless and elegant ambiance. It can host weddings for a maximum of less than 500 people, and detailed prices need to be communicated with the hotel.The Ringling Museum
The museum is located at 5401 Bay Shore Rd, Sarasota, with a breathtaking view of Sarasota Bay. This venue offers unique views of art, culture, and the stunning waterfront. It includes many event spaces, including a large courtyard and an elegant ballroom. The largest art gallery courtyard can accommodate up to 125 guests and prices start at $20,000.New York Wedding Venues
Mohonk Mountain House
Located at 1000 Mountain Rest Rd, New Paltz, this historic resort is surrounded by 40,000 acres of pristine forest. Featuring a majestic Victorian castle with panoramic mountain views. Choose from lakeside, garden, and mountain views for your ceremony. Wedding packages range from $275 to $375 per person.The Foundry
The address is 42-38 9th Street, Long Island City, with a history dating back to the 19th century. Offering an industrial chic atmosphere, a garden courtyard and conservatory, a stunning main space, plus rustic interiors. Accommodates up to 180 guests, with receptions starting at $14,000.The Garrison
Estate at 2015 US-9, Garrison, with superb Hudson River views and Catskill Mountain views. The venue offers a modern ballroom, outdoor ceremony space, and golf course. The venue can accommodate up to 200 guests for $12,000.Pennsylvania Wedding Venues
The Curtis Atrium
The historic building at 699 Walnut St, Philadelphia used to be the Curtis Publishing Company. It is now a building with a mix of residential, office, and retail space. It features a stunning atrium, marble columns, and a stunning rotunda. Space rentals start at $8,000.The Cork Factory Hotel
This boutique hotel is located at 480 New Holland Ave 3000, Lancaster, a converted historic cork mill with exposed brick walls. Offering industrial charm and modern amenities. The venue has a ballroom, a terrace, and a 2,300-square-foot warehouse. Space is available for up to 200 guests, and wedding packages start at $7,000.Terrain Gardens at Devon Yard
A stunning garden is located at 138 W Lancaster Ave Suite 130, Devon. The venue is decorated with elements such as reclaimed barn wood floors, raised holiday lights, and skylights to create a unique aesthetic. Of course, there is an essential gardening setting and open-air venue that can accommodate up to 140 guests. Prices for receptions start at $4,525.West Virginia Wedding Venues
Stonewall Resort
The entire resort is nestled beside a tranquil lake at 940 Resort Drive Roanoke, a place of scenic beauty and rustic charm. Wedding venues are available on the lakeside lawn or in the courtyard, with an indoor grand hall and stone-walled ballroom. Spa services, golf courses, and entertainment can also be experienced with wedding packages ranging from $3,500 to $12,000.The Greenbrier
A luxury resort located at 101 W Main St, White Sulphur Springs. With stunning architecture, beautiful gardens, and breathtaking mountain views. The indoor venue has a dramatic chandelier and stage. The outdoor grounds feature expansive lawns and rustic cabins. Packages start at $10,000 and vary depending on the number of guests, season, and customization.Sleepy Hollow Golf Club
The Club at 3780 Sleepy Hollow Dr, Hurricane. It is a private golf club for families. Featuring a scenic golf course, elegant ballroom, outdoor lawn ceremony venue, and picturesque countryside views. Wedding packages start at $3,500.Virginia Wedding Venues
Maymont
Historic Manor River Park at 1700 Hampton St, Richmond. Inside are gardens, botanical gardens, and native wildlife habitats. The scenic setting includes 100-year-old Italian gardens, European-style manor houses, pavilions, expansive lawns, and the Robbins Nature Center. Prices range from $3,500 to $6,100.Inn At Willow Grove
This is a rustic accommodation located at 14079 Plantation Way, Orange. It is unusually peaceful and romantic, surrounded by ancient trees and beautiful gardens. One of the gardens, Boxwood, can accommodate up to 175 guests and offers idyllic views. A versatile barn is also available as a hospitality venue, with rates starting at $7,500.The Tides Inn
Located at 480 King Carter Dr, Irvington, the entire hotel is situated on a beautiful body of water with views of the Chesapeake Bay. It is a waterfront resort. You can also come here to take part in fun activities such as tennis, golf, paddle boarding, biking, and kayaking. Weddings start at $3,100.North Carolina Wedding Venues
The Bradford
Professional wedding venue located at 523 Pea Ridge Rd, New Hill. It resembles a European town building with charming gardens and rustic barns. It can accommodate up to 250 guests for a ceremony in the gardens. Wedding packages will vary depending on the time of year and are priced at $8,000 on Fridays and $9,800 on Saturdays.The Merrimon-Wynne House
The mansion located at 500 N Blount St, Raleigh was built in 1876 and has been well maintained and is now a venue for various events. The building has a main floor full of Southern charm. Inside are original floors and mantelshelves, ornate chandeliers, and a wide porch. The outdoor area is also large enough to host ceremonies in the garden and can accommodate up to 250 guests. Prices for receptions start at $5,000.Fearrington Village
It's an English-style country hotel located at 2000 Fearrington Village Center. Besides the quaint country setting there are dense gardens with water features. The largest venue is the barn, which offers spacious dining and dancing space and can accommodate up to 250 people guests. Prices for ceremonies start at $2500.South Carolina Wedding Venues
Middleton Place
This National Historic Landmark is located at 4300 Ashley River Rd, Charleston. You can experience daily life on an 18th-century plantation and enjoy 65 acres of unobstructed views and private garden rooms. Also, enjoy the oldest landscaped gardens on the property. There are 7 ceremony venues, ranging from small weddings of 50 to 400 guests. Prices start at $5,000.William Aiken House
The 1807 mansion is located at 456 King St, Charleston, a restored mansion that showcases Southern charm and architectural elegance. The yard features a magnolia tree that is over two hundred years old and an elegant terrace. It is also rated as one of South Carolina's premier wedding venues. The cost of a ceremony starts at $3,000.The Cedar Room
Modern industrial event space at 701 E Bay St, Charleston. Featuring exposed brick walls, high ceilings, and large windows overlooking the cityscape. The indoor Cedar Room venue can accommodate up to 500 people for events, and the outdoor yard can seat up to 200. Events on Fridays or Sundays start at $3,500.Vermont Wedding Venues
Inn at Mountain View Farm
The Inn at 3383 Darling Hill Rd, East Burke, has breathtaking mountaintop views. Enjoy mountain biking, cross-country skiing, and visits to animal farms, among many other activities. Venues can range from beautiful fields to cozy campfires. Weekend wedding packages start at $3,500.Hildene - The Lincoln Family Home
The building at 1005 Hildene Rd, Manchester is full of meaning. The Lincolns built Hildene as a summer home at the turn of the 20th century. Here you can look out over the Taconic Mountains to the west and the Green Mountains to the east. The outdoor venue can accommodate up to 200 people and wedding reception prices start at $8,000.📷
(Hildene - The Lincoln Family Home)
The Henry House
The historic house at 1338 Murphy Rd, North Bennington, built in 1769, is one of the oldest surviving houses in Vermont. Overlooks the authentic red-covered Henry Bridge. The site offers several vendors for you to consider. The large trees outside the house make for the best wedding photos. The venue needs to be contacted for a specific quote.Massachusetts Wedding Venues
The Crane Estate
This is a Tudor Revival mansion located at 290 Argilla Rd, Ipswich. It was the summer home of Mr. and Mrs. Richard Taylor Crane, Jr. with winding salt marshes, miles of barrier beaches, and a beautiful hilltop mansion. And of course the rolling lawns and gardens. There are three sites to choose from in all, with the beachfront site accommodating 200 to 500 people. Weekend weddings are priced at $6500.Red Lion Inn
The Inn at 30 Main St, Stockbridge has a 250-year history. The entire Inn combines traditional New England hospitality with the amenities of a modern hotel. The largest Hitchcock room capacity is capacity 30-175 people. Venue rentals start at $4,000.Liberty Hotel
A sophisticated hotel located at 215 Charles St, Boston. Located in the heart of downtown, just steps from shopping, dining, Boston Parks, and more. The hotel offers a private secret garden that can accommodate up to 200 people outdoors and an indoor 3000-square-foot ballroom. Wedding venue rates start at $26,000 for up to 100 guests.Connecticut Wedding Venues
The Lace Factory
This historic factory is located at 161 River St, Deep River, and offers a charming and rustic atmosphere for a wedding venue. It has wood floors, high ceilings, and large windows overlooking the river. The Lace Factory offers event planning services, on-site catering, and a variety of rental options for weddings of all sizes. The Factory can accommodate up to 225 people and prices start at $5,000.Eolia Mansion at Harkness State
The address is 275 Great Neck Rd, Waterford. Nestled on the shoreline of Waterford, Connecticut, this elegant mansion offers breathtaking views of Long Island Sound. It has manicured gardens, a stone terrace, and a beautiful ballroom. The price of $5,100 includes exclusive use of the mansion's first floor and south courtyard tent for 5 hours.The Society Room of Hartford
This event venue is located at 31 Pratt St, Hartford, and the historic venue boasts magnificent architecture. It includes a marble staircase, beautifully frescoed ceilings, and crystal chandeliers. It provides a luxurious and timeless setting for weddings. The venue can accommodate up to 300 guests and prices start at 15,000.New Hampshire Wedding Venues
Wentworth By The Sea Country Club
Country Club at 60 Wentworth Rd, Rye. This private club is near the shore and enjoys magnificent waterfront views and a romantic atmosphere. The hotel has manicured grounds and a historic clubhouse. It can accommodate up to 250 guests in this setting. Three options are available: lawn, clubhouse, and tent weddings. Reception prices start at $30,000.The Preserve at Chocorua
This venue, located at 88 Philbrick Neighborhood Rd, Tamworth, is a rustic and secluded wedding venue nestled in the White Mountains. It offers scenic views, a charming barn, and plenty of outdoor space for the ceremony. Outdoor activities such as sleigh rides and hiking are also available. Approximate prices will start at $1000.Bishop Farm
The Farmhouse, located at 33 Bishop Cutoff, Lisbon, is a historic and beautifully landscaped site in the White Mountains. It offers a restored 1876 farmhouse, a barn, and lush greenery. There is also a romantic bistro with a terrace to relax in. Accommodating up to 200 guests, prices start at $15,000.Rhode Island Wedding Venues
The Chanler at Cliff Walk
A luxury hotel located at 117 Memorial Blvd, Newport. The Chanler offers luxurious accommodations and a grand mansion setting with stunning views of the Atlantic Ocean and access to their world-class restaurant. Specializing in weddings for up to 120 guests with access to their world-class restaurant. Site rentals start at $10,000.Blithewold Mansion, Gardens & Arboretum
Historic mansion on 33 acres located at 101 Ferry Rd, Bristol with breathtaking views of Narragansett Bay. Large tents are available in the outdoor area, followed by sunset views. Accommodating up to 225 guests, weekend wedding rates start at $12,995.The Dorrance
Situated in the heart of Providence, The Dorrance is a restored bank building with a sophisticated atmosphere and elegant decor. The most special feature is the long, luxurious bar, which can accommodate up to 200 guests throughout the venue. Venue rentals start at $7,500.New Jersey Wedding Venues
The Ashford Estate
Located at 637 Province Line Rd, Allentown, this elegant property is nestled in a picturesque setting. Surrounded by hundreds of acres of beautifully preserved farmland, it features sparkling fountains, waterfalls, garden pavilions, expansive views, and of course, luxurious private suites. The wedding venue can accommodate up to 300 guests. Starting at $10,000.Mallard Island Yacht Club
A club surrounded by water at 1450 NJ-72, Manahawkin. six more venues to choose from in the luxurious private island mansion. The center plaza boasts grand arches and ornate ceilings reminiscent of old-world glamour. The ballroom can accommodate up to 250 people, and prices for receptions start at $20,000.Liberty House Restaurant & Events
This waterfront event venue is located at 76 Audrey Zapp Dr, Jersey City. It features unparalleled views of the New York City skyline, Ellis Island, the Statue of Liberty, and the Liberty Landing Pier. The Grand Ballroom features a marble floor and floor-to-ceiling windows. The venue can accommodate up to 300 people and venue rental fees start at $8,000.Delaware Wedding Venues
The Queen Wilmington
This dazzling venue is located at 500 N Market St, Wilmington is downtown. It is a historic music venue that offers a unique and eclectic atmosphere. The venue features a grand ballroom with a stage, state-of-the-art sound system, and elegant décor. The venue can accommodate up to 200 guests and wedding reception prices start from $3,000.The Cordrey Center
The address is 30366 Cordrey Rd, Millsboro, and its restored barn and surrounding gardens provide a rustic and charming setting. The venue offers a range of services, including in-house catering, bar service, and event coordination. It has indoor and outdoor options and can accommodate up to 200 guests. Venue rental rates start at $3,500.The Waterfall Catering and Special Events
With an address at 3416 Philadelphia Pike, Claymont, The Waterfall has a modern venue. Centered around a stunning indoor waterfall. The spacious ballroom features contemporary décor and customizable LED lighting systems. The venue can accommodate up to 500 guests. Prices for venue rentals start at $6,000.Maryland Wedding Venues
Belvedere Hotel
Located at 1 East Chase Street and built-in 1902 as a historic landmark in Baltimore, The Belvedere showcases stunning architecture and classic charm. It offers a variety of event spaces, including a rooftop ballroom with panoramic views of the city. Inside, the décor is more vintage and ornate. Accommodating up to 500 guests, venue rentals start at $8,000.Evergreen Museum & Library
This grand Gilded Age mansion is located at 4545 N Charles St, Baltimore. It is full of history with a house museum and research library. With beautiful gardens, this venue offers a mix of elegance and history. It's architectural details and scenic surroundings provide a unique backdrop. As well as a tour of the museum's collection. Accommodates up to 200 guests and starts at $6,000.Chesapeake Bay Beach Club
Located at 500 Marina Club Rd, Stevensville, this venue offers stunning waterfront views and an elegant ballroom. It also has an oceanfront ceremony venue and luxurious accommodations. There are four ballrooms in total, three indoor and one outdoor. Accommodations for up to 300 guests start at $10,000.District of Columbia Wedding Venues
Larz Anderson House
Located at 2118 Massachusetts Ave NW, Washington, the Anderson House, established in 1905, is a stunning Beaux-Arts mansion that offers a romantic and intimate setting for weddings. The venue features beautiful gardens, a grand staircase, and gorgeous rooms decorated with historic artwork. It can accommodate up to 200 guests and has access to the house's magnificent library. Prices start from $8,000.The Hay-Adams
Located at 800 16th St NW, Washington, across from the White House, the hotel offers magnificent views of the iconic landmark. This venue has many event spaces, including a rooftop terrace from which the White House can be used as a photo backdrop. Wedding venues can accommodate up to 250 guests and prices start at $15,000.National Museum of Women in the Arts
Located at 1250 New York Ave NW, Washington, this unique venue celebrates women artists and offers a distinctive setting for weddings. With its stunning architecture and world-class art collection, it provides an exquisite atmosphere for your special day. The venue offers a variety of event spaces, including an assembly hall and mezzanine level, and can accommodate up to 400 guests. However, the museum is temporarily closed for renovations.Maine Wedding Venues
Hidden Pond
The resort's address is 354 Goose Rocks Rd, Kennebunkport, and is nestled in a secluded wooded area. Featuring elegant indoor and outdoor spaces. Surrounded by 60 acres of birch and balsam fir, it features two outdoor pools and a three-room treetop spa. It ensures an unforgettable wedding experience. Prices start from US$10,000.Hardy Farm
The farm is located at 254 W Fryeburg Rd, Fryeburg. This rustic and chic site features a restored 18th-century farmhouse and a spacious barn with panoramic mountain views. Of course, there are also seasonal gardens and a woodland church. The most special feature is the provision of a cable car to reach the top of the mountain, which is also a popular backdrop for photos. It can accommodate up to 250 guests and prices start from $6,500.Portland Regency Hotel & Spa
The address is 20 Milk St, Portland, and is centrally located, offering a blend of classic elegance and modern amenities. With many event spaces, on-site catering, and a spa, it can accommodate intimate and large weddings. Accommodations range from 10 to 220 guests, with rates starting at $3,500.Conclusion
"When you realize you want to spend the rest of your life with somebody, you want the rest of your life to start as soon as possible." When Harry Met SallyFinally, we've rounded up our recommendations for wedding venues in each of the remaining states. Choosing the perfect wedding venue is an important step in creating your dream wedding. It sets the tone for the entire celebration and provides the backdrop for your special day. No matter what style of wedding venue you prefer, there is a venue above that perfectly suits your style and preferences.
Last but not least, don't forget to check out Quictent's wedding tent. we offer quality wedding tents for your outdoor wedding, containing various types and sizes.
2023.06.05 06:00 Kitcats212 Endometriosis Clinical Studies in US (as of 6/3/23)
Hi! If you’re wanting to get involved and help advance research in the area of endometriosis, here are a few clinical studies available in the US.
Here are the highlights:
1 Study: ROSE II: Pilot Study to Analyze Menstrual Blood to Predict Endometriosis - Study ID: NCT05601596 - Sponsor: Northwell Health - Interventions: Diagnostic Test: Analysis of menstrual blood to predict endometriosis - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT05601596?cond=Endometriosis&locn=New+York&draw=2&rank=2 - Recruitment status: enrolling by invitation - You can fill out an interest form here to be invited to the study: https://feinstein.northwell.edu/institutes-researchers/institute-molecular-medicine/robert-s-boas-center-for-genomics-and-human-genetics/rose-research-outsmarts-endometriosis - Locations: Feinstein Institutes/Northwell health in Manhasset, New York, United States (can be located anywhere in the US, will ask for samples to be sent via Fedex) - participants: been surgically diagnosed with endo, suspect endo/ about to have surgery, or asymptomatic - estimated completion date: June 1, 2024 - Target enrollment: 100 participants
2 Study: The EMPOWER Study: Endometriosis Diagnosis Using microRNA: Prospective Study in Women to Allow Early Disease Recognition - Study ID: NCT04598698 - Sponsor: Dot Laboratories, Inc. - Interventions: diagnostic test: analysis of blood and saliva to predict endometriosis - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT04598698?recrs=af&cond=Endometriosis&cntry=US&draw=4&rank=26 - More info from company: https://www.dotlab.com/science. Your endo specialist can order the kit. - Locations: 23 locations including in CA, CT, DE, DC, FL, GA, IL, KY, MD, NJ, NY, OH, OK, PA, TX, WA - participants: suspected endometriosis and scheduled for laparoscopic surgery. Not surgically diagnosed yet. - estimated completion date: September 2024 - Target enrollment: 750 participants
3 Study: A Randomized Controlled Pilot Study of the Use of Cannabidiol in the Management of Endometriosis Pain - study ID: NCT04527003 - Sponsor: Milton S. Hershey Medical Center - Interventions: pain management with Cannabidiol (CBD) Extract, Norethindrone Acetate or placebo - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT04527003?recrs=af&cond=Endometriosis&cntry=US&draw=3&rank=16 - locations: Penn State (PA) - participants: 18-45 years, surgically diagnosed, not currently using cannabis based products - estimated completion date: December 1, 2024 - Target enrollment: 35 participants
4 Study: Use of TENS Unit in the Management of Endometriosis Pain - Study ID: NCT05348005 - Sponsor: Milton S. Hershey Medical Center - Interventions: pain management with device: Ovira Transcutaneous Electrical Nerve Stimulation Unit - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT05348005?recrs=af&cond=Endometriosis&cntry=US&draw=3&rank=14 - Locations: Penn State Minimally Invasive GYN (MIGS) Surgery Clinic (PA) - participants: 18-45 years, surgically diagnosed with endometriosis, never used a TENS unit - estimated completion date: May 31, 2024 - Target enrollment: 40 participants
5 Study: The Use of Low Dose Metronidazole to Decrease Postoperative Pain After Endometriosis Surgery - Study ID: NCT04554693 - Sponsor: University of Louisville - Interventions: pain management after surgery with metronidazole - Clinical Trial page: https://clinicaltrials.gov/ct2/show/NCT04554693?recrs=af&cond=Endometriosis&cntry=US&draw=3&rank=11 - Location: University of Louisville Hospital (KY) - Participants: planning to have Endometriosis surgery - estimated completion date: September 2027 - Target enrollment: 90 participants
In Clinical Studies dot gov, there are currently 33 studies in the US that are actively recruiting or by private invitation. It’s not many but it’s something.
You can search for these endo studies yourself here: https://clinicaltrials.gov/ct2/results?cond=Endometriosis&term=&cntry=US&state=&city=&dist=&Search=Search&recrs=a&recrs=f
My thinking is this: had a diagnostic tool been created years ago, I probably wouldn’t have lost a solid 10 years of my life to this or gone through about 20 years of suffering. Diagnosing others earlier will improve women’s quality of life and prevent some unnecessary suffering in the future. I wish this on no one and it pains me to think that other women are perpetually failed by their medical providers due to ignorance and lack of research. But also, if doctors can definitively diagnose endometriosis without surgery first, not only will it cut down on years of struggling to get that diagnosis but it will ensue more women who have it are diagnosed with it and potentially speed up other research for treatments of pain management, surgical techniques and even a cure. Also, for the women who have advanced endometriosis and have had multiple laparoscopic surgeries and it has not fixed their pain, it would be so nice to have more options. I definitely think it’s worth exploring other treatment options. A big part of advancing research is funding but another big part of that is getting enough participants in order to complete the studies on time. If you qualify for any endometriosis studies, and you are able to, please consider participating. Also, if you can’t, that’s ok too. Thanks for reading my post. I just figured I’d share what I found with likeminded people.
submitted by Kitcats212 to endometriosis [link] [comments]
Here are the highlights:
1 Study: ROSE II: Pilot Study to Analyze Menstrual Blood to Predict Endometriosis - Study ID: NCT05601596 - Sponsor: Northwell Health - Interventions: Diagnostic Test: Analysis of menstrual blood to predict endometriosis - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT05601596?cond=Endometriosis&locn=New+York&draw=2&rank=2 - Recruitment status: enrolling by invitation - You can fill out an interest form here to be invited to the study: https://feinstein.northwell.edu/institutes-researchers/institute-molecular-medicine/robert-s-boas-center-for-genomics-and-human-genetics/rose-research-outsmarts-endometriosis - Locations: Feinstein Institutes/Northwell health in Manhasset, New York, United States (can be located anywhere in the US, will ask for samples to be sent via Fedex) - participants: been surgically diagnosed with endo, suspect endo/ about to have surgery, or asymptomatic - estimated completion date: June 1, 2024 - Target enrollment: 100 participants
2 Study: The EMPOWER Study: Endometriosis Diagnosis Using microRNA: Prospective Study in Women to Allow Early Disease Recognition - Study ID: NCT04598698 - Sponsor: Dot Laboratories, Inc. - Interventions: diagnostic test: analysis of blood and saliva to predict endometriosis - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT04598698?recrs=af&cond=Endometriosis&cntry=US&draw=4&rank=26 - More info from company: https://www.dotlab.com/science. Your endo specialist can order the kit. - Locations: 23 locations including in CA, CT, DE, DC, FL, GA, IL, KY, MD, NJ, NY, OH, OK, PA, TX, WA - participants: suspected endometriosis and scheduled for laparoscopic surgery. Not surgically diagnosed yet. - estimated completion date: September 2024 - Target enrollment: 750 participants
3 Study: A Randomized Controlled Pilot Study of the Use of Cannabidiol in the Management of Endometriosis Pain - study ID: NCT04527003 - Sponsor: Milton S. Hershey Medical Center - Interventions: pain management with Cannabidiol (CBD) Extract, Norethindrone Acetate or placebo - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT04527003?recrs=af&cond=Endometriosis&cntry=US&draw=3&rank=16 - locations: Penn State (PA) - participants: 18-45 years, surgically diagnosed, not currently using cannabis based products - estimated completion date: December 1, 2024 - Target enrollment: 35 participants
4 Study: Use of TENS Unit in the Management of Endometriosis Pain - Study ID: NCT05348005 - Sponsor: Milton S. Hershey Medical Center - Interventions: pain management with device: Ovira Transcutaneous Electrical Nerve Stimulation Unit - Clinical trial page: https://clinicaltrials.gov/ct2/show/NCT05348005?recrs=af&cond=Endometriosis&cntry=US&draw=3&rank=14 - Locations: Penn State Minimally Invasive GYN (MIGS) Surgery Clinic (PA) - participants: 18-45 years, surgically diagnosed with endometriosis, never used a TENS unit - estimated completion date: May 31, 2024 - Target enrollment: 40 participants
5 Study: The Use of Low Dose Metronidazole to Decrease Postoperative Pain After Endometriosis Surgery - Study ID: NCT04554693 - Sponsor: University of Louisville - Interventions: pain management after surgery with metronidazole - Clinical Trial page: https://clinicaltrials.gov/ct2/show/NCT04554693?recrs=af&cond=Endometriosis&cntry=US&draw=3&rank=11 - Location: University of Louisville Hospital (KY) - Participants: planning to have Endometriosis surgery - estimated completion date: September 2027 - Target enrollment: 90 participants
In Clinical Studies dot gov, there are currently 33 studies in the US that are actively recruiting or by private invitation. It’s not many but it’s something.
You can search for these endo studies yourself here: https://clinicaltrials.gov/ct2/results?cond=Endometriosis&term=&cntry=US&state=&city=&dist=&Search=Search&recrs=a&recrs=f
My thinking is this: had a diagnostic tool been created years ago, I probably wouldn’t have lost a solid 10 years of my life to this or gone through about 20 years of suffering. Diagnosing others earlier will improve women’s quality of life and prevent some unnecessary suffering in the future. I wish this on no one and it pains me to think that other women are perpetually failed by their medical providers due to ignorance and lack of research. But also, if doctors can definitively diagnose endometriosis without surgery first, not only will it cut down on years of struggling to get that diagnosis but it will ensue more women who have it are diagnosed with it and potentially speed up other research for treatments of pain management, surgical techniques and even a cure. Also, for the women who have advanced endometriosis and have had multiple laparoscopic surgeries and it has not fixed their pain, it would be so nice to have more options. I definitely think it’s worth exploring other treatment options. A big part of advancing research is funding but another big part of that is getting enough participants in order to complete the studies on time. If you qualify for any endometriosis studies, and you are able to, please consider participating. Also, if you can’t, that’s ok too. Thanks for reading my post. I just figured I’d share what I found with likeminded people.
2023.06.05 00:35 Kumarbi_Has_Risen How do we know ?
 | On a personal level, I feel like we are being completely set up. submitted by Kumarbi_Has_Risen to conspiracy_commons [link] [comments] It's just a bit weird.. The plans & symbols of the New World Order have been exposed for 100 years, yet the symbols and plans have remained the same for us all to expose. Not many people fight the Elite yet, but soon, when the masses are hungry, when they are sick and when everything "Satanic" rules.. the masses will start listening to the "conspiracy theorists" who warned them and the New World Order will be over before it began. The Elite are not stupid, they are top military strategists, psychologists, dictators, educators, religious figures, heads of secret organisations... they know how we "tick" and they know full well that Oppression breeds resistance and no matter what, when we have lost enough, we will fight back. So why not push the plans back 100 years and take control of conspiracy theories first ?, Why not make the very pinnacle of conspiracy theorists your own people and misdirection them ?. We then come to the fact that the Elite are flaunting Satanism, but again, Who does not know the basic outline that Satan will rule the world before Christ returns to beat him ? Again, it's a bit weird... The "Satanists" have quite literally pushed the religion of their enemy and grown it to the most dominating religion on earth. It was the "Satanist" Roman Empire that demanded the canonisation of the "Christian" Bible from 1325 onwards, it was the "Satanic" British Royal Family that released the Great Bible in 1532 and the most read Bible In the world to this very day (the King James V) was released by the same "Satanic" family in 1611 Even when looking at films, it is the power of the Biblical God that always beats the devil, but why is that, if all the people who have the power are Satanists ? It's not adding up.. There is a secret plan to take over humanity with satanism, yet we all know the plan and will simply reject it when it comes along... then what is the point ?.. there isn't one. Or.. Is the fact of the matter described by the woman who actually founded Lucifer Publishing / Lucis Trust and kick started the Nwo, Alice Bailey ? Lucifer Publishing and Alice Bailey talk of the need to use the Masonic fraternity and the Church to ready the public for the return of the "One" (which is a christ figure found in each religion) and a divine plan for each human on earth. www.lucistrust.org The NWO is meant to encapsulate a new religion, but considering the strength of religion that already exists, any new and controlling religion would be crushed instantly.. But not if you unite the religions that already exist and slightly alter them, a divine light and a Christ exists in all modern religion and all modern religion has come about since the establishment of Judaism after the Sumerians (roughly 4000 years) I just don't know why our community believes that our enemy is stupid when they specifically recruit the smartest among humanity to outsmart the rest of us. |
2023.06.04 22:12 ThrowAway7s2 Vacation homes could be used for voluntary Indian land-back efforts
 | This notice on facebook is from a church outside of Door County, but not far from it: submitted by ThrowAway7s2 to DoorCountyALT [link] [comments] from this past May The facebook notice was about this new program: http://www.revdrrebeccammvoelkel.com/blog/sacred-reckonings-reparations-for-white-churches Going through a pdf of the program, page 99 has this paragraph: https://static1.squarespace.com/static/62ea9b48c8b35b067c01b94a/t/6452792aa1ed9671555f5c0c/1683126587476/Sacred-Reckonings-2023-03.pdf#page=99 What more can we do to surrender ill-gotten wealth? If we have a line-item in our church’s budget, can we work with our denominational offices to support reparatory monetary action there? How can we support our members in land-back efforts, particularly for any vacation properties they might own? Can we support Indigenous efforts at land-back of public lands?If actually implemented, that would help solve Door County's gentrification problem. Overall it could help reduce speculation for all real estate in Door County. If buyers knew just how bad Native Americans were treated during the production of Door County real estate, maybe they'd see a potential purchase as a liability or a necessary evil rather than a pecuniary investment. The program is from the "Center for Sustainable Justice", which belongs to Lyndale United Church of Christ in Minneapolis: http://www.lyndaleucc.org/justice/ "Sustainable Justice" is a topic discussed online, but I have not heard it promoted for Door County. I wonder if the current dialog about sustainability will someday shift to sustainable justice. The state's WISH Fertility Module says that in 2020, Door County had an aged-adjusted fertility rate of 51.1 births per 1,000 women from the ages of 15 to 44 years. Since the new program discusses Indians it seems useful to compare Door County to Menominee County. The borders of Menominee County were drawn to fit the lands of the Menominee Indian Tribe. Menominee County had an aged adjusted fertility rate of 100.5 births per 1,000 women from the ages of 15 to 44 years. Multiplying both of these county figures by 0.03 to convert them to total fertility rates, this means that Door County had a total fertility rate of 1.533, while Menominee County had a total fertility rate of 3.015 births. I plugged both figures into a population simulator: https://www.learner.org/wp-content/interactive/envsci/demographics/demog.html Using the defaults for "USA", it says that the 2020 total fertility rates will, annually, cause a 1.10% natural loss in Door County's population and a 1.57% natural gain in Menominee County's population. The United States as a whole was close to replacement fertility in 1971 and 1972. That is, American women had had, on average, enough children to replace the entire population, but not to grow or shrink it. Because the replacement total fertility rate is 2.1 births per lifetime, it follows that, demographically, Menominee County is sustainable, while Door County is not. Besides this, so many end up leaving Door County as adults. This trend seems to be going down, which could reflect declining opportunities in the metro areas which draw population from Door County: https://www.reddit.com/DoorCountyALT/comments/11dx5nz/door_county_is_experiencing_a_net_loss_of_fewe Yet it is unrealistic to expect out-migration to go away, especially since emigration from the county has happened over much of the last century. So Door County's actual replacement rate is somewhat higher than 2.1 lifetime births. Yet the 1.533 figure from 2020 is a move in the wrong direction. The WISH fertility module gives figures going back to the 1990 census, when Door County's total fertility rate was 1.905 lifetime births. Is the new program from Center for Sustainable Justice connected to Door County? Sort of. But from what I found looking on the internet, it seems that the connection with Door County is weak and indirect. Some years back the Board of Directors for the Wisconsin Conference of the United Church of Christ submitted an item for vote, https://www.wcucc.org/wp-content/uploads/2019/04/Doctrine-of-Discovery-Resolution-as-passed-2019.04.12.pdf, which was then approved by the Wisconsin Conference: https://www.wcucc.org/justice-ministries/racial-justice/doctrine-of-discovery-study-resources/. It included these parts: BE IT FURTHER RESOLVED that the Wisconsin Conference of the United Church of Christ joins with its ecumenical partners to explore ways to compensate American Indians, Alaskan Natives, and Native Hawaiians for the lands and resources that were stolen and are still being stolen and which are now the United States of America.& BE IT FURTHER RESOLVED that the Wisconsin Conference of the United Church of Christ encourages the churches to explore educational materials, such as those developed by Justice and Witness Ministries (JWM) and the Council of American Ministry (CAIM), and to pursue actions that may arise from their studies.Besides setting the tone, the phrase "encourages the churches to explore educational materials" is broad enough to include the yet-to-be developed program from Lyndale UCC's Center for Sustainable Justice. Note that the Congregationalist polity poses barriers to the flow of authority. The WCUCC may have had some other ideas about the educational materials to be used. Bret Bicoy was on the WCUCC Board of Directors back when this was submitted and approved. He was not yet the Chair, as he is now, or Vice-Chair, as he was not long ago; he was just an ordinary director like the others. I don't know how he voted on it. Bicoy is in charge of the Door County Community Foundation and writes about philanthropy in the Peninsula Pulse. Some of the things he oversees involve worthy causes which make it easier to raise a family in Door County. His work influences various factors which help with the demographic problem. The program reminds me of Matthew 19:16-24: And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.Yet the program is different in that it incorporates jargon usually used by Marxists and Maoists, not by Christian writers. The program is a blend of different influences. Although it was not produced by the UCC itself, the UCC's Justice and Witness Ministries website employs similar word choices: https://www.ucc.org/repairing-the-breach/. It seems that the new program is in line with the UCC and is not the product of a dissenting faction. |
2023.06.04 21:28 aleksispacheco Does anyone have the names of all the 45 Grave Locks found on Redfall Commons? My guess is I missed the one on Aevum Clinic's basement during the Main Mission Progress, or I missed the one in the garage of Dr. Hunt's House on a side mission. I can't access those areas after completing the missions.
 | submitted by aleksispacheco to redfall [link] [comments] |
2023.06.04 21:10 InternetTraumatized Holy Pentecost
(from oca.org)
In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfillment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.
This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.
The Vigil of Pentecost
The all-night Vigil service begins with a solemn invitation:
“Let us celebrate Pentecost, the coming of the Holy Spirit, the appointed day of promise, and the fulfillment of hope, the mystery which is as great as it is precious.”
In the coming of the Spirit, the very essence of the Church is revealed:
“The Holy Spirit provides all, overflows with prophecy, fulfills the priesthood, has taught wisdom to illiterates, has revealed fishermen as theologians, He brings together the whole council of the Church.”
In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth...,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”
Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.
The Vespers of Pentecost
The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually this service follows immediately the Divine Liturgy, is “added” to it as its own fulfillment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:
“Who is so great a God as our God?”
Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfillment and salvation.
All this is revealed in the three prayers which the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for forgiveness of sins, the first condition for entering into the Kingdom of God.
In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.
The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.
Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.
—Father Alexander Schmemann (1974)
Troparion — Tone 8
Blessed are You O Christ Our God ! You have revealed the fishermen as most wise by sending down upon them the Holy Spirit, through them You drew the world into Your net. O Lover of Man, Glory to You!
Kontakion — Tone 8
When the most High came down and confused the tongues, / He divided the nations; but when he distributed the tongues of fire He called all to unity. Therefore, with one voice, we glorify the All-holy Spirit!
submitted by InternetTraumatized to Christianity [link] [comments]
In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfillment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.
This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.
The Vigil of Pentecost
The all-night Vigil service begins with a solemn invitation:
“Let us celebrate Pentecost, the coming of the Holy Spirit, the appointed day of promise, and the fulfillment of hope, the mystery which is as great as it is precious.”
In the coming of the Spirit, the very essence of the Church is revealed:
“The Holy Spirit provides all, overflows with prophecy, fulfills the priesthood, has taught wisdom to illiterates, has revealed fishermen as theologians, He brings together the whole council of the Church.”
In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth...,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”
Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.
The Vespers of Pentecost
The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually this service follows immediately the Divine Liturgy, is “added” to it as its own fulfillment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:
“Who is so great a God as our God?”
Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfillment and salvation.
All this is revealed in the three prayers which the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for forgiveness of sins, the first condition for entering into the Kingdom of God.
In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.
The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.
Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.
—Father Alexander Schmemann (1974)
Blessed are You O Christ Our God ! You have revealed the fishermen as most wise by sending down upon them the Holy Spirit, through them You drew the world into Your net. O Lover of Man, Glory to You!
Kontakion — Tone 8
When the most High came down and confused the tongues, / He divided the nations; but when he distributed the tongues of fire He called all to unity. Therefore, with one voice, we glorify the All-holy Spirit!
2023.06.04 15:46 Geek-Haven888 Emmaus United Church of Christ in Vienna needs help today defending against anti-drag protestors
I realize this is last minute But I have just learned about a planned protest at Emmaus United Church of Christ (900 Maple Ave E, Vienna, VA 22180) happening during their Drag Story Hour at 10:30 a.m. until 1 p.m. today, Sunday June 4. I know it is short notice, but if you're available, please consider showing up to support these families! They were not expecting protesters and have very little support right now, so every single volunteer will make a huge difference.
Im part of a group that helps defend events from these groups. We just need people to show up and form a barrier between them and the families. If you are able, please bring your own umbrella, Pride flag, or colorful sheet!
Edit: I just found at the actual event is from 12-1 so if you can only make it then, come
submitted by Geek-Haven888 to nova [link] [comments]
Im part of a group that helps defend events from these groups. We just need people to show up and form a barrier between them and the families. If you are able, please bring your own umbrella, Pride flag, or colorful sheet!
Edit: I just found at the actual event is from 12-1 so if you can only make it then, come
2023.06.04 13:52 MortDeChai Critique of the Union of Messianic Jewish Congregations’ Definition of Messianic Judaism
The statement is contained, in its entirety, in the indented quotations. Some paragraphs were broken up so that individual points could be addressed as they came up.
The idea that the Christian church has been “joined to Israel through the Messiah” is nothing more than supersessionism. The Christian scriptures claim that God created a new covenant through Jesus, and that gentile believers are “grafted onto” Israel and made part of the covenant through Jesus. But this doesn’t leave the Jews alone to practice the “old covenant” because by rejecting the “new covenant” they are rejecting God, and thus Christians are the new, true Israel. In other words, God has replaced the old covenant (i.e. Judaism) with the new covenant (i.e. Christianity), and the Jews have been rejected by God unless they become Christian. Messianics claim that they are not supersessionist, but that theological position is unavoidable because of the Christian scriptures.
So far, this statement has claimed that Messianics are members of two mutually exclusive communities. The Jewish community has made it clear that Messianics are not part of the Jewish community because Messianics are in fact Christians, and Messianics themselves acknowledge that they are Christians. But while Messianics are fully accepted as part of the Christian community, they try to obfuscate their connections to Christians with Greek and Hebrew terminology in order to appear Jewish and convert other Jews to Christianity.
It is also their statement of support for the Protestant principle of sola scriptura, the idea that the Protestant Bible (the Old and New Testament) is the sole and ultimate authority in matters of faith and practice. In other words, they are rejecting the authority of Jewish tradition, halakha, and the Talmud and declaring themselves “Bible believing Christians” without using that phrase. This is more obfuscation on their part.
According to their statement of faith, the Jewish tradition does nothing more than provide “ resources needed to develop a Messianic Jewish way of life and thought.” Meaning they use Jewish tradition as nothing more than a way to appear Jewish for the sake of proselytizing Jews. It does not have any actual authority or meaning for them beyond that. All authority comes from the evangelical interpretation of the Protestant Bible.
It is clear from this statement that "Messianic Judaism" is not Judaism at all. Their statement of faith further confirms that. There is nothing remotely Jewish about their Christian sect beyond the attempt by them to appear outwardly Jewish in their religious practice, which is insulting in its superficiality. Judaism cannot be reduced to an aesthetic, which is all these Christians can manage because Judaism is not compatible with Christianity in any way.
submitted by MortDeChai to Anti_MessianicJudaism [link] [comments]
UMJC Theology Committee; affirmed by delegate vote, July 20, 2005.There are quite a few conceptual problems already. Commitment to Jesus Christ immediately removes the congregations from Judaism and violates the “covenantal responsibility” of Judaism. Worshiping a man, i.e. Jesus, or identifying that man as God is worshiping a false god and directly violating the clear dictates of the Torah. Worshiping Jesus is also not an identity “rooted in Torah” or in Jewish tradition, which is why the last clause is there. The phrase “in the context of the new covenant” is the affirmation of Christianity over Judaism. In others words, this is their way of saying they are Christians who want to look like Jews by cherry picking Jewish tradition.
Basic Statement
The Union of Messianic Jewish Congregations (UMJC) envisions Messianic Judaism as a movement of Jewish congregations and groups committed to Yeshua the Messiah that embrace the covenantal responsibility of Jewish life and identity rooted in Torah, expressed in tradition, and renewed and applied in the context of the New Covenant.
Messianic Jewish groups may also include those from non-Jewish backgrounds who have a confirmed call to participate fully in the life and destiny of the Jewish people.Because otherwise, they wouldn’t have any members. Gentiles convert to Judaism all the time, and this is a wonderful thing. But a Christian gentile who joins a Messianic congregation is not converting to Judaism or making any kind of significant change to their religious beliefs or practices. They are merely moving from one Christian denomination to another. It’s no different from a Baptist becoming a Catholic, or a Lutheran becoming a Quaker.
We are committed to embodying this definition in our constituent congregations and in our shared institutions.Worshiping a false god, i.e. Jesus/the Trinity, removes them from the Jewish community. The Jewish community has been very explicit on this point across all denominations. The Messianic sect is not practicing Judaism, and their Jewish members are apostates. It is not possible for Messianics to be part of a group that has consistently and loudly denounced and rejected them. The only reason they wish to be part of the Jewish community is for the sake of proselytizing, which we will see below.
Expanded Statement
Jewish life is life in a concrete, historical community. Thus, Messianic Jewish groups must be fully part of the Jewish people, sharing its history and its covenantal responsibility as a people chosen by God.
At the same time, faith in Yeshua also has a crucial communal dimension. This faith unites the Messianic Jewish community and the Christian Church, which is the assembly of the faithful from the nations who are joined to Israel through the Messiah. Together the Messianic Jewish community and the Christian Church constitute the ekklesia, the one Body of Messiah, a community of Jews and Gentiles who in their ongoing distinction and mutual blessing anticipate the shalom of the world to come.The word “ekklesia” is nothing more than the Greek word for “church” used in the new testament. The phrase “body of Christ” (changed here to body of Messiah) also comes straight from the new testament to refer to the church. So this statement says nothing more than that Messianics are part of the Christian church. Messianics like to hide behind Greek and Hebrew terminology to hide their Christianity for some reason, but it doesn’t fool anyone.
The idea that the Christian church has been “joined to Israel through the Messiah” is nothing more than supersessionism. The Christian scriptures claim that God created a new covenant through Jesus, and that gentile believers are “grafted onto” Israel and made part of the covenant through Jesus. But this doesn’t leave the Jews alone to practice the “old covenant” because by rejecting the “new covenant” they are rejecting God, and thus Christians are the new, true Israel. In other words, God has replaced the old covenant (i.e. Judaism) with the new covenant (i.e. Christianity), and the Jews have been rejected by God unless they become Christian. Messianics claim that they are not supersessionist, but that theological position is unavoidable because of the Christian scriptures.
So far, this statement has claimed that Messianics are members of two mutually exclusive communities. The Jewish community has made it clear that Messianics are not part of the Jewish community because Messianics are in fact Christians, and Messianics themselves acknowledge that they are Christians. But while Messianics are fully accepted as part of the Christian community, they try to obfuscate their connections to Christians with Greek and Hebrew terminology in order to appear Jewish and convert other Jews to Christianity.
For a Messianic Jewish group 1) to fulfill the covenantal responsibility incumbent upon all Jews, 2) to bear witness to Yeshua within the people of Israel, and 3) to serve as an authentic and effective representative of the Jewish people within the body of Messiah, it must place a priority on integration with the wider Jewish world, while sustaining a vital corporate relationship with the Christian Church.This paragraph gives away the game. The purpose of Messianic churches is to convert Jews to Christianity, i.e. “bear witness to [Jesus].” This is why they place a priority on trying to integrate into the Jewish world. It is not because they want to continue the traditions and teachings of Judaism, which they have rejected for Christianity. It is for the sake of proselytizing.
In the Messianic Jewish way of life, we seek to fulfill Israel’s covenantal responsibility embodied in the Torah within a New Covenant context. Messianic Jewish halakhah is rooted in Scripture (Tanakh and the New Covenant writings), which is of unique sanctity and authority.This is nothing more than standard supersessionism. For Messianics the new testament supersedes the Torah, which is why they “follow Torah” only insofar as they interpret it through the new testament (“within a new covenant context”).
It is also their statement of support for the Protestant principle of sola scriptura, the idea that the Protestant Bible (the Old and New Testament) is the sole and ultimate authority in matters of faith and practice. In other words, they are rejecting the authority of Jewish tradition, halakha, and the Talmud and declaring themselves “Bible believing Christians” without using that phrase. This is more obfuscation on their part.
According to their statement of faith, the Jewish tradition does nothing more than provide “ resources needed to develop a Messianic Jewish way of life and thought.” Meaning they use Jewish tradition as nothing more than a way to appear Jewish for the sake of proselytizing Jews. It does not have any actual authority or meaning for them beyond that. All authority comes from the evangelical interpretation of the Protestant Bible.
It also draws upon Jewish tradition, especially those practices and concepts that have won near-universal acceptance by devout Jews through the centuries.As already stated, this means they use Jewish tradition just to look Jewish to lure in unsuspecting Jews. They don’t adopt universally accepted Jewish concepts, such as the concept that Jesus is a false god and worshiping him is idolatry. They merely mean that they like to put on a tallit for their church service and have Passover seders that they butcher into being about Jesus. Once again the supersessionism is clear, Christian doctrines supersede Jewish teachings.
Furthermore, as is common within Judaism, Messianic Judaism recognizes that halakhah is and must be dynamic, involving the application of the Torah to a wide variety of changing situations and circumstances.Meaning they will accept, reject, and change Jewish practices to achieve their proselytizing goals because they don’t actually care about Jewish tradition unless it furthers their aims of converting Jews to Christianity. They have already rejected the idea of halakha as it is understood in Judaism, replacing it with the Protestant principle of sola scriptura. The “halakha” they are invoking here is nothing more than an idiosyncratic, evangelical interpretation of the Protestant Bible. They cannot appeal to halakha because halakha expressly forbids their entire sect as an exercise in avodah zarah (idolatry/worship of false gods). If they were at all serious about halakha they would cease to be Christians.
Messianic Judaism embraces the fullness of New Covenant realities available through Yeshua, and seeks to express them in forms drawn from Jewish experience and accessible to Jewish people.They are trying, in part, to be an ethnic church that allows Jews to feel comfortable converting to a religion that has oppressed, persecuted, and murdered them for 2,000 years. Are you convinced?
It is clear from this statement that "Messianic Judaism" is not Judaism at all. Their statement of faith further confirms that. There is nothing remotely Jewish about their Christian sect beyond the attempt by them to appear outwardly Jewish in their religious practice, which is insulting in its superficiality. Judaism cannot be reduced to an aesthetic, which is all these Christians can manage because Judaism is not compatible with Christianity in any way.
2023.06.04 13:45 Marcel_7000 Newbie Question: Why do you think many bands have "ugly" album covers, do they follow a Methodist inspired philosophy were "Visuals" don't matter? (Yuck, Aerosmith, Mercury Rev, Descendents)
Hey guys,
I'm not saying everybody does this. Again, usually heavy metal album covers are quite elaborate. What I'm saying is that it seems some bands just don't care about visuals. For instance, the cover of Yuck's debut album is a what looks like a poorly drawn monster.
The concept of "Craftsmanship" comes to mind. It's not that the choice of visual is wrong or ugly. It's that no effort is put in developing the concept and make it better or nicer. Yuck could have hired a local artist to draw a much nicer "monster" cover or better yet done a slightly different concept that might have been more representative of the band.
To me it seems like bands like Yuck don't care about visuals nor do they care about developing their concepts fully. I've seen this with the Descendants as well is that the second album, "I don't want to grow up" they could have easily hired a local artist to draw a nicer cover of Milo. Where "craftsmanship" is demonstrated. But instead they went with a scribble.
This brings me back to Methodism. It was studying Protestantism in the United States, I stumble upon Methodists who are one of the main religious groups. To them visuals draws you away from God. Hence, they encourage their members to be as plain as possible when it comes to their dressing and their church ornamentation. In fact, from their churches are plain and simple, there's no icons and their members dress simple as well.
Maybe, there's a connection between DIY( Do it Yourself) type of communities and Methodism. I'm not saying that these DIY bands explicitly knew this. But rather they were were part of a larger culture(Methodism is one of the main religions in the US) which is telling them that visuals don't matter. Also Yuck are British but they were trying to imitate American bands from the 1990s.
submitted by Marcel_7000 to LetsTalkMusic [link] [comments]
I'm not saying everybody does this. Again, usually heavy metal album covers are quite elaborate. What I'm saying is that it seems some bands just don't care about visuals. For instance, the cover of Yuck's debut album is a what looks like a poorly drawn monster.
The concept of "Craftsmanship" comes to mind. It's not that the choice of visual is wrong or ugly. It's that no effort is put in developing the concept and make it better or nicer. Yuck could have hired a local artist to draw a much nicer "monster" cover or better yet done a slightly different concept that might have been more representative of the band.
To me it seems like bands like Yuck don't care about visuals nor do they care about developing their concepts fully. I've seen this with the Descendants as well is that the second album, "I don't want to grow up" they could have easily hired a local artist to draw a nicer cover of Milo. Where "craftsmanship" is demonstrated. But instead they went with a scribble.
This brings me back to Methodism. It was studying Protestantism in the United States, I stumble upon Methodists who are one of the main religious groups. To them visuals draws you away from God. Hence, they encourage their members to be as plain as possible when it comes to their dressing and their church ornamentation. In fact, from their churches are plain and simple, there's no icons and their members dress simple as well.
Maybe, there's a connection between DIY( Do it Yourself) type of communities and Methodism. I'm not saying that these DIY bands explicitly knew this. But rather they were were part of a larger culture(Methodism is one of the main religions in the US) which is telling them that visuals don't matter. Also Yuck are British but they were trying to imitate American bands from the 1990s.
2023.06.04 01:45 RunFastDrinkCoffee Struggling as a former catholic, now a prodastant...
Just hear for advice or to talk things through with others in similar boat.
I grew up catholic left the church unofficially when I was a young (19) single mom because I felt unwelcome. Remarried, and have been growing our family last 10 years and raising kids methodist.
I've been going back and forth about going back to the catholic church but that's another story.
Anyways my extended family is catholic and keeps saying being prodastant is taking an easy road, my faith doesn't count if I'm not catholic and receiving the sacraments. I 100% belive in the mirical of the eucharistic in the catholic church and feel like it's not the same in the methodist church after growing up catholic.
However I feel like my husband has been able to grow drastically in his faith and so have my children since we've been at our church. It's strengthened our relationship with God in ways I've never had in 12 years of catholic school.
I don't understand how I'm effecting my family by not raising them catholic. Our church highly emphasizes the importance of confessing our sins to God daily, but my catholic family says it doesn't count if it's not to a priest. Which makes no sense to me. Multiple times in the Bible it talks about forgiveness and confessing our sins, but never to someone else, always to God himself.
Also I work in Healthcare, I've been busy having kids the past 10 years so I'm half mom brained, half orthopedic specialized (dont worry, not a surgeon). . So I'm not the best. I pray every day for Jesus to work through me and help me to realize what my patients needs. I have EXCELLENT patient outcomes, and it's not me, I truly believe it's the Lord working through me. To many times I've had people tell me they've been praying for help for years and now found it. I also am starting to volunteer at a Christian crisis pregnancy center to help young women chose life and share the gosple. (Also reading the books crazy love and you and me forever by Francis Chan really helped reshape how I was practicing my job and what I did with my spare time, 100% reccomend. Also once i started praying for God to use me to help others, vs focusing on being "the best/smartest" is when i saw those changes in my patient care. And i notice when i forget about Him, and put God on the back burner then i struggle more at work and so do those im trying to help)....
So it's incredibly discouraging when I'm trying my best to live a christ center life, bring others and my family to christ and I'm told it's not enough because I'm not going to a catholic church every Sunday. It's so frustrating and confusing. I don't want to just got back to the catholic church "because it's the right thing to do" but I also want to do what's best for my family and their eternal life. I don't understand how God would just accept catholics and not all of those who practice the Christian faith in ways that glorify him.
I'm not perfect at all, I sin daily but try so hard to do better and be a better wife/mom/Christian. And I feel like prayer and confessing to God has changed me, I used to gossip at work all the time, drink to much, lose my temper with the kids, fight over dumb things with my husband. I still slip up and do these things but I feel like since strengthening my relationship with God, it's been so much less. Even my kids have noticed the changes. But I owe it all to God and why would he help me if I'm not practicing my faith in the correct way. I feel so stuck.
Does any other previous catholics struggle with these feelings?
Also please excuse my spelling, I'm very dyslexic.
submitted by RunFastDrinkCoffee to TrueChristian [link] [comments]
I grew up catholic left the church unofficially when I was a young (19) single mom because I felt unwelcome. Remarried, and have been growing our family last 10 years and raising kids methodist.
I've been going back and forth about going back to the catholic church but that's another story.
Anyways my extended family is catholic and keeps saying being prodastant is taking an easy road, my faith doesn't count if I'm not catholic and receiving the sacraments. I 100% belive in the mirical of the eucharistic in the catholic church and feel like it's not the same in the methodist church after growing up catholic.
However I feel like my husband has been able to grow drastically in his faith and so have my children since we've been at our church. It's strengthened our relationship with God in ways I've never had in 12 years of catholic school.
I don't understand how I'm effecting my family by not raising them catholic. Our church highly emphasizes the importance of confessing our sins to God daily, but my catholic family says it doesn't count if it's not to a priest. Which makes no sense to me. Multiple times in the Bible it talks about forgiveness and confessing our sins, but never to someone else, always to God himself.
Also I work in Healthcare, I've been busy having kids the past 10 years so I'm half mom brained, half orthopedic specialized (dont worry, not a surgeon). . So I'm not the best. I pray every day for Jesus to work through me and help me to realize what my patients needs. I have EXCELLENT patient outcomes, and it's not me, I truly believe it's the Lord working through me. To many times I've had people tell me they've been praying for help for years and now found it. I also am starting to volunteer at a Christian crisis pregnancy center to help young women chose life and share the gosple. (Also reading the books crazy love and you and me forever by Francis Chan really helped reshape how I was practicing my job and what I did with my spare time, 100% reccomend. Also once i started praying for God to use me to help others, vs focusing on being "the best/smartest" is when i saw those changes in my patient care. And i notice when i forget about Him, and put God on the back burner then i struggle more at work and so do those im trying to help)....
So it's incredibly discouraging when I'm trying my best to live a christ center life, bring others and my family to christ and I'm told it's not enough because I'm not going to a catholic church every Sunday. It's so frustrating and confusing. I don't want to just got back to the catholic church "because it's the right thing to do" but I also want to do what's best for my family and their eternal life. I don't understand how God would just accept catholics and not all of those who practice the Christian faith in ways that glorify him.
I'm not perfect at all, I sin daily but try so hard to do better and be a better wife/mom/Christian. And I feel like prayer and confessing to God has changed me, I used to gossip at work all the time, drink to much, lose my temper with the kids, fight over dumb things with my husband. I still slip up and do these things but I feel like since strengthening my relationship with God, it's been so much less. Even my kids have noticed the changes. But I owe it all to God and why would he help me if I'm not practicing my faith in the correct way. I feel so stuck.
Does any other previous catholics struggle with these feelings?
Also please excuse my spelling, I'm very dyslexic.
2023.06.04 01:10 idobecrazydoh Actual sign in Oregon
 | submitted by idobecrazydoh to u/idobecrazydoh [link] [comments] |