There were no dissevered objects, unrelated backgrounds, no concessions to the Hagiographa or other literature.
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In 1898 he lamented an America where church and state are "dissevered and divorced," and wrote of his preference for a closer relationship between the Catholic Church and the State. Finally, in his pastoral letter Testem benevolentiae (1899; “Witness to Our Benevolence”) to Cardinal James Gibbons, Pope Leo XIII condemned other forms of Americanism. In response, Gibbons denied that American Catholics held any of the condemned views.
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PG&E; was significantly affected by the 1906 San Francisco earthquake. The company's assorted central offices were damaged by the quake and destroyed by the subsequent fire. Its San Francisco Gas and Electric Company subsidiary in particular suffered significant infrastructure loss, as its distribution systems—miles of gas mains and electric wires—were dissevered. Only two gas and two electric plants, all located far from the city, survived the destruction.
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The leader of a dissevered path may claim to be a Sufi master on the basis of an authorization given by a master in private or other unverifiable circumstance or by a figure already passed from this world, such as one of the righteous person or Muhammad or in a dream or so on. These practices only "warm the heart" (yusta’nasu biha) but none meets Sufism's condition that a Sufi master must have a clear authorization connecting him with Muhammad, one that is verified by others than himself.
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As with many songs from the time of the American Civil War, this song had multiple versions for both the Union and Confederate sides. One Union version, written by J. L. Geddes, in 1863, a British-born colonel who immigrated to the U.S., was called "The Bonnie Flag With the Stripes and Stars". Singing of Unionism and equality, it went: > We're fighting for our Union, We're fighting for our trust, We're fighting > for that happy land Where sleeps our father dust. It cannot be dissevered, > Though it cost us bloody wars, :We never can give up the land :Where floats > the stripes and stars.
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Pope Leo XIII In the encyclical Longinqua oceani (1895; "Wide Expanse of the Ocean"), Pope Leo XIII indicated a generally positive view of the American Church, commenting mostly on the success of Catholicism in the US but also noting the view that the Church "would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favor of the laws and the patronage of the public authority." Leo warned the American church hierarchy not to support this unique system of separation of church and state.Thomas E. Woods, The church confronts modernity (2007) p. 179 In 1898, Leo lamented an America where church and state are "dissevered and divorced", and wrote of his preference for a closer relationship between the Catholic Church and the State, along European lines.
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The true Catholic belief supposedly was close support of the Catholic Church by a government. Allegations were made by German American Catholic bishops in the Midwest, who are distrustful of the Irish to increasingly dominated the American Catholic Church.. The Vatican grew alarmed in the 1890s, and Pope Leo XIII issued an encyclical denouncing Americanism in theory. In Longinqua oceani (1895; “Wide Expanse of the Ocean”), Leo warned the American church leaders hierarchy not to export their unique system of separation of church and state. In 1898 he lamented an America where church and state are "dissevered and divorced," and wrote of his preference for a closer relationship between the Catholic Church and the State, along European lines. Finally, in his pastoral letter Testem benevolentiae (1899; “Witness to Our Benevolence”) to Cardinal Gibbons, Leo condemned other forms of Americanism.
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In this way Jews will take part in 'this regenerative work of deliverance through self-annulment; then are we one and un-dissevered!' Wagner was, therefore, calling for the assimilation of Jews into mainstream German culture and society - although there can be little doubt, from the words he uses in the essay, that this call was prompted at least as much by anti-semitism as by a desire for social amelioration. (In the very first publication, the word here translated as 'self-annulment' was represented by the phrase 'self- annihilating, bloody struggle').Wagner, R. Judaism in Music, note 37 The initial publication of the article attracted little attention, but Wagner wrote a self-justifying letter about it to Franz Liszt in 1851, claiming that his "long-suppressed resentment against this Jewish business" was "as necessary to me as gall is to the blood".
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In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid) and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad. According to Carl W. Ernst:Carl W. Ernst, Bruce B. Lawrence, Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond, Palgrave Macmillan, 2002, p. 22, , 9781403960276 This means that a Sufi master has met and taken the way from a master and that during his lifetime he has explicitly and verifiably invested the disciple—whether in writing or in front of a number of witnesses—as a fully authorized master (murshid ma’dhun) of the spiritual path to succeeding generations of disciples. Such spiritual transmission from an unbroken line of masters is one criterion that distinguishes a true or 'connected' Sufi path (tariq muttasila), from an inauthentic or "dissevered" path (tariq munqati‘a).
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