77 Sentences With "seculars" | Random Sentence Generator

The anonymous soundboard of seculars and the ex-religious entice those questioning their faith.

While the Talmudic detail may be hard to grasp, seculars need not worry at all.

It can also be an irresistible waste of time—a problem for seculars and religious, alike.

Seculars, queers, Kurds, Alevis, anyone with different beliefs and lifestyles has been stuffed into a drawer.

Mr. Ham is betting it will become an international pilgrimage site, as well as a draw for the curious, the seculars and even the skeptics.

In response to the botched coup, President Erdogan and the ruling Justice and Development Party, or AKP, are pursuing an ongoing purge of all opponents and critics, be they seculars, liberals, Leftists or ethnic Kurds.

By not taking responsibility for its attacks in Turkey, ISIS wants to do the same, triggering societal fault lines, this time between supporters and opponents of Turkish President Recep Tayyip Erdogan, leftists and rightists, Turks and Kurds, seculars and conservatives.

These injunctions against the use of the dorter by seculars illustrate another aspect of the movement for enclosure.

The Bishop cut the Gordian knot for her by ordering all seculars to be turned out of the dorter.

The Seculars' vocation is to live the Carmelite spirituality as Seculars and not as mere imitators of Carmelite monastic life.Carmelite Seculars and the Apostolate of the Order by P. Aloysius Deeney, OCD They practice contemplative prayer while living lives of charity in their common occupations. They profess a promise to the Order patterned on the monastic vows which guides their life. The Promise is to live according to the Rule of St. Albert and the OCDS Constitutions and to live the evangelical counsels of chastity, and obedience (not poverty) and the beatitudes according to their lay state of life.

Others complained of the accumulation of offices in the hands of a few, and of the too free access of seculars to choir and refectory. The bishop dealt with all these points. The time spent in games should be given rather to contemplation, reading and study; seculars should be banished from choir and refectory, and the infirmary repaired. In 1534 the clear revenue of the priory was £101 0s. 4d.

In fact as the monks were said to leave the world,Augustine of Hippo, Serm. 40 de div. sometimes those persons who were neither clerics nor monks were called seculars, as at times were clerics not bound by the rule.

Saint Mary's University, Halifax, NS. 2004. (Note: Seculars include Priests of the Seminary of the Foreign Missions, Spiritans and Sulpicians in Acadia from 1654 to 1755). He was a liaison between the French and their Native American allies during the course of the conflict, and died soon after it ended.

The leading twelfth-century historians, John of Worcester and William of Malmesbury, were Benedictines who reinforced the seculars' negative image. The diverse minsters and religious practices of Anglo-Saxon England were disguised by a small group which obtained a near monopoly of the religious record and presented an unreal picture of religious uniformity.

Seculars, after the tradition of the Friars and Nuns, take a religious name and title of devotion. The custom is increasing of retaining the person's surname and/or given name depending on suitability. The name taken is generally only used in Carmelite contexts, and members use the postnominal initials "OCDS" after their legal names.

The chapel and rows of niches were built in 1887. Erosion in 1896 necessitated the further fortification of the walls on the sides of the hill. After the revolution the Recollects were replaced by Filipino Seculars who were later driven out by the American troops in 1900 and stayed in the church for at least a year.

The Parish Church of Immaculate Conception, (Spanish: Iglesia Parroquial de la Inmaculada Concepción) also known as Balayan Church, is a Parish Church in the town of Balayan, Batangas in the Philippines, within the Archdiocese of Lipa. The church is listed as a National Cultural Treasure as its construction was supervised by Filipino Seculars during the Spanish Colonial Period.

Boretii) And when the canons were divided into two classes in the eleventh century, it was natural to call those who added religious poverty to their common life regulars, and those who gave up the common life, seculars. Before this we find mention of "sæculares canonici" in the Chronicle of St. Bertin (821)Martène, Anecdot., III, 505.

The opposing groups were led by Christopher Bagshaw with Thomas Bluet, and the Jesuit William Weston. The immediate cause of the friction was the keeping of fast days.Stefania Tutino, Law and Conscience: Catholicism in early modern England, 1570-1625 (2007), p. 66; Google Books. Peter Burke sees the faultline, traditionally described as "Jesuits and seculars" (for example in Thomas Graves Law, The Conflicts between Jesuits and Seculars in the reign of Queen Elizabeth, 1889) as between Counter-Reformation Catholics and Catholics of a more traditional mould; he takes as example the strife over a hobby horse brought out for Christmas celebrations.Peter Burke, Popular Culture in Early Modern Europe (2009), p. 307; Google Books. There were perhaps 33 Catholics then kept in the castle, who were almost all priests.

Depending on their existing provincial statutes and with the approval of their local council, their communities accept Catholics in good standing in the Church who meet the age requirement into formation.OCDS Provincial Statutes-Washington Province OCDS Philippines Provincial Statutes Admission into formation depends on a clear indication of a Carmelite vocation and maturity in faith in the opinion of the local council of the community petitioned, and permission to profess the Promise of the Seculars requires a number of years spent in spiritual formation and the study of contemplative prayer under the direction of the community's formators.OCDS Philippines Provincial Statutes Catholics begin by discovering a community of Seculars which they visit for monthly meetings and may eventually join. Communities are listed in online provincial directories (see bibliography below).

Seculars are not members of the Scapular Confraternity,A Catechesis on the Brown Scapular a newer development that is merely a pious association of Catholics who wear the small Scapular of Our Lady of Mount Carmel, commonly known as the Brown Scapular, and may or may not practice the primary principles of Carmelite spirituality. Any Catholic can be invested with the Carmelite Scapular by a Catholic priest, and indeed it is the most popular of Catholic scapulars because of the special promises made to its wearers by the Blessed Virgin Mary in apparitions. But the garment is properly the habit of the Discalced Carmelite Order, including the Seculars. Candidates for admission to the Order are clothed in the Scapular at the beginning of formal formation, usually during a Mass.

The appellants obtained a favourable hearing at Rome. Lister's tract was suppressed by papal Brief (May 1601), and Blackwell rebuked for his unreasonable conduct. The treatise Adversus factiosos was incorporated into Christopher Bagshaw's Relatio compendium turbarum; a portion of it was reprinted in Thomas Graves Law, Historical Sketch of Conflicts between Jesuits and Seculars in the Reign of Elizabeth (London, 1889), appendix D.

Since 1750, the church was supervised by the secular clergy. The present church was built by the seculars in 1864 and completed in 1879. The church, one of the only two declared sites in Bicol Region, was categorized by the National Museum of the Philippines as a National Cultural Treasure of the country. Its marker was unveiled on June 22, 2012.

Pelaez studied under the famous priest Francisco Ayala. Pelaez was ordained in 1833 and serve in the Manila Cathedral. From 1836 to 1839, he taught philosophy at the Colegio de San Jose and taught at the University of Santo Tomas from 1843 to 1861. Along with Father Mariano Gómez, Pelaez started organizing activities that demanded the return of control of Philippine parishes to Filipino seculars.

Governor-General Santiago de Vera initiated the full construction of the church in 1686. On April 8, 1639, the administration of the church was returned to the seculars who had always taking care of the church's welfare. During the Seven Years' War, the British attempted to destroy the church in 1762 as they invaded Manila. An earthquake in 1863 destroyed the church and in its place a temporary church was built.

From here the visitors are directed to a semi-circular atrium where they are separated to different parts of the monastery depending on their status – the elite is directed to the north gate and the pilgrims and lower-classes to the south gate – or to the church. The interior of the church is divided by columns and railings which not only direct the lay visitors to their authorised spaces but also block their view of the sacred east where the altar of Saint Mary and Saint Gall is placed. According to Horn and Born only one-sixth of the church is accessible to seculars while five-sixths of it is reserved for the sole use of the monks. Lay guests are only admitted in the side aisles of the church, the area around the baptismal font – – and the crypt – ; the only place in the church where monks and seculars mix to worship at the tomb of Saint Gall.

Bishop Æthelwold had been the main enemy of the seculars, and Archbishop Dunstan appears to have done little to aid his fellow reformer at this time.Hart, "Edward", p. 784. More generally, the magnates took the opportunity to undo many of Edgar's grants to monasteries and to force the abbots to rewrite leases and loans to favour the local nobility. Ealdorman Ælfhere was the leader in this regard, attacking Oswald's network of monasteries across Mercia.

The Pontificium Collegium Internationale Angelicum, the future Pontifical University of Saint Thomas Aquinas (Angelicum) established in Rome in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara (d.

There were 180 > ecclesiastics, Jesuits friars, and seculars. Robert Martin, owner of half > Connemara, resided within the liberties, and was making a fortune by > smuggling there. He was described by Eyre as 'able to bring to the town of > Galway in twenty four hours 800 villains as desperate and as absolutely at > his devotion as Cameron of Lochiel'. The Mayor and Corporation, the fee- > simple of whose property did not amount to 1000 received the tolls and > customs duties.

Haredization refers to a late 20th- and early 21st-century phenomenon, in which urban and suburban areas of Israel, such as Beit Shemesh, become demographically and politically dominated by Haredim at the expense of non-Haredim (including religious Zionists and Hilonim). The trend is often the subject of protests in various Israeli cities.Egged removes political ads on 'haredization' of J'lemJerusalem seculars accuse Mayor of selling out to HaredimA Saturday Stew II , by Bill Long, 12/13/08.

Cheyne sent him to the Scottish College, Douai, from which, after a few years, he graduated. The name of Thomas Demster appears as Item Number 64 in the Register of Alumni for the college, applying to the year 1593, with a very brief entry next to his name, "etiam seminarii alumnus." Apparently the college accepted both seminarians and seculars, and this notification identified Thomas as a seminarian. If the 1579 birthdate is true, Thomas would have been 14.

In 1260, Archbishop Eudes Rigaud noted the refectory was not in use; the nuns ate in groups of twos and threes in private rooms. He ordered them to cease this activity and eat in the refectory. Eudes also noted that the nuns ran up debts in the town and that some of the nuns even had children. The nuns also failed to live a communal life, did not attend Matins or Compline, and allowed seculars to visit the nunnery.

The expelled head of the seculars was a certain John de Wiclif, who has been identified with the great reformer Wycliffe. Notwithstanding the part Langham as Chancellor had taken in the anti-papal measures of 1365 and 1366, he was made cardinal of San Sisto Vecchio by Pope Urban V in 1368. This step lost him the favour of Edward III; two months later, he resigned his archbishopric and went to Avignon. He had already resigned the chancellorship on 18 July 1367.

Some scholars note that Quiverfull resembles other world- denying fundamentalist movements which grow through internal reproduction and membership retention, such as Haredi Judaism, the Amish, Laestadians in Finland and Sweden and the Salafi movement in the Muslim world. Many such groups grow relative to other categories, as seculars and moderates may have by contrast transitioned as far as below-replacement fertility, in certain groups.Kaufmann, Eric. 2011. Shall the Religious Inherit the Earth: Demography and Politics in the Twenty-First Century.

The controversy on which his fame rests began in earnest in the 1250s. The gradual encroachment of the newly formed mendicant orders into the university was the immediate cause of this. The secular clergy had previously enjoyed unrivalled teaching privileges at Paris, but the friars presented a serious challenge to their monopoly, gaining a number of prominent lecturing posts: the career of Bonaventure is indicative of the friars' rising stature in academia. The seculars bitterly resented this incursion, and engaged in a prolonged conflict with the friars.

This victory, however, was short-lived. Innocent died in the December of the same year, and was replaced by Alexander IV. Alexander was cardinal protector of the Franciscans and therefore unlikely to side with the seculars: he promptly overturned the restrictions imposed by his predecessor, allowing the friars to be readmitted to Paris. Hostilities resumed immediately, and William began to produce some of his most sustained and vitriolic sermons and treatises. As might be expected, his campaign against the regulars was not tolerated for long.

Of the elected members, 3 were returned by the "black" clergy (the monks), 3 by the "white" clergy (seculars), 18 by the corporations of nobles, 6 by the academy of sciences and the universities, 6 by the chambers of commerce, 6 by the industrial councils, 34 by the governments having zemstvos, 16 by those having no zemstvos, and 6 by Poland. As a legislative body the powers of the council were coordinate with those of the Duma; in practice, however, it has seldom if ever initiated legislation.

With systematic missionary work and a new emphasis on liturgy and devotions to the Virgin Mary, plus support from Napoleon III, there was a comeback. In 1870 there were 56,500 priests, representing a much younger and more dynamic force in the villages and towns, with a thick network of schools, charities and lay organizations.Roger Price, A Social History of Nineteenth-Century France (1987) ch 7 Conservative Catholics held control of the national government, 1820–1830, but most often played secondary political roles or had to fight the assault from republicans, liberals, socialists and seculars.

This situation was ready to explode at any moment and was ignited by Mohamed Bouazizi's self-immolation. Although the Arab Spring began with great hopes for change, these hopes were replaced by fear and then by frustration. Setbacks such as the struggle between Islamists and seculars, 2012 Benghazi attack and Reactions to Innocence of Muslims have diminished much of the initial hope. The author concludes by arguing that change is hard and that one should not rush to think that the Arab Spring is the "time of festival".

Sudanese bloggers have been harshly critical, accusing the Khartoum state government of hiring companies associated with the ruling National Congress Party to build failed sewage and infrastructure projects. In response, two Khartoum state ministers accused Facebook bloggers of being "seculars" do not believe in the "act of God." The public outcry over the government response is seen as giving fresh energy to attempts to ignite an "Arab Spring-style uprising." Saudi Arabia, Morocco, Qatar, United Arab Emirates, the United States, South Korea, Ethiopia, Germany, Japan and Egypt have pledged humanitarian aid to flood victims.

There is evidence that suggests that Stephen seized Church revenues to finance his war with the Byzantine Empire. The correspondence of Thomas Becket and John of Salisbury reveals that the principles of the Gregorian Reform were not fully introduced in Hungary "on account of the unbridled acts of tyranny by the seculars against the apostolic institutions" in the late 1160s. Stephen transferred Prodanus, Bishop of Zagreb from his diocese without consulting the Holy See. Pope Alexander III sent his legate Cardinal Manfred to Hungary in 1169, who discussed the debated issues with the king, the queen mother, and the prelates.

Henry Osborn Taylor writes in The Mediaeval Mind (1919): > In this outcry against papal rapacity France was not silent. Most extreme is > the "Bible" of Guiot de Provens: ...The cardinals are stuffed with avarice > and simony and evil living; without faith or religion, they sell God and His > Mother, and betray us and their fathers. Rome sucks and devours us; Rome > kills and destroys all. Guiot's voice is raised against the entire Church; > neither the monks nor the seculars escape—bishops, priests, canons, the > black monks and the white, Templars and Hospitallers, nuns and abbesses, all > bad.

Though he was successful in reconciling seculars with the Benedictines and other Catholics, the Jesuits were left out of the settlement, and Panzani's subsequent efforts to bring them in were fruitless. He had repeated interviews with Windebank and Lord Cottington, the secretaries of state, enjoyed (like Rossetti) the confidence of the Queen, Henrietta Maria, and was admitted to secret audience with King Charles. He was also in communication with Richard Montagu, the Anglican Bishop of Chichester on the subject of corporate reunion. He was recalled in 1634 when a scheme of reciprocal agency was established between Pope Urban VIII and the Queen.

Some priests remained in Japan illegally, including eighteen Jesuits, seven Franciscans, seven Dominicans, one Augustinian, five seculars and an unknown number of Jesuit irmao and dojuku. During the Edo period, the Kakure Kirishitans kept their faith. Biblical phrases or prayers were transferred orally from parent to child, and secret posts (Mizukata) were assigned in their underground community to baptize their children, all while regional governments continuously operated Fumie to expose Christians. Drawn from the oral histories of Japanese Catholic communities, Shusaku Endo's acclaimed novel "Silence" provides detailed accounts of the persecution of Christian communities and the suppression of the Church.

The Curia did not take up residence in Rome until mid-November, there to remain until June 1, 1256, when they returned to Anagni. Throughout his activity, Báncsa remained passive in the political and seculars affairs which connected Rome to the Holy Roman Empire and the other kingdoms. Instead, he was involved in internal ecclesiastical and canon law cases, but he appeared as only signatory in the majority of the documents, where he was mentioned. Fernand de Mély considered that this portrayal in one of the stained glass windows of the Chartres Cathedral depicts Báncsa as donator.

In 1253 he held the Franciscan chair at Paris. A dispute between seculars and mendicants delayed his reception as Master until 1257, where his degree was taken in company with Thomas Aquinas. Three years earlier his fame had earned him the position of lecturer on The Four Books of Sentences—a book of theology written by Peter Lombard in the twelfth century—and in 1255 he received the degree of master, the medieval equivalent of doctor. After having successfully defended his order against the reproaches of the anti-mendicant party, he was elected Minister General of the Franciscan Order.

The Catholic remnant in Japan were driven underground, and its members became known as the "Hidden Christians". Some priests remained in Japan illegally, including 18 Jesuits, seven Franciscans, seven Dominicans, one Augustinian, five seculars and an unknown number of Jesuit irmao and dojuku. Since this time corresponds to the Thirty Years' War between Catholics and Protestants in Germany, it is possible that the checking of Catholic power in Europe reduced the flow of funds to the Catholic missions in Japan, which could be why they failed at this time and not before. During the Edo period, the Kakure Kirishitan kept their faith.

When James II of England ascended the throne, and England was divided into four districts or vicariates, the position of the chapter became still more anomalous. Dr. Leyburn, the first vicar Apostolic of that reign, was required to take an oath not to recognize the chapter, and a decree was issued in general terms suspending all jurisdiction of chapters of regulars and seculars so long as there were vicars Apostolic in England. According to Bernard Ward, "The Chapter had, it appears, offended Rome by constantly refusing to receive a Vicar Apostolic and demanding an Ordinary."Ward, Bernard.

Peace was not obtained by his death. His friends, friars and seculars, showed an exaggerated veneration for their leader, and honoured his tomb as that of a saint; on the other hand the General Chapter of Lyon in 1299 ordered his writings to be collected and burnt as heretical. The General Council of Vienne in 1312 established, in the Decretal "Fidei catholicæ fundamento" (Bull. Franc., V, 86), the Catholic doctrine against three points of Olivi's teaching, without mentioning the author; these points referred to the moment Christ's body was transfixed by the lance, the manner in which the soul is united to the body and the baptism of infants.

The Third Order of Saint Francis, is a third order in the Franciscan order. The preaching of Francis of Assisi, as well as his example, exercised such an attraction on people that many married men and women wanted to join the First Order (friars) or the Second Order (nuns), but this being incompatible with their state of life, Francis found a middle way and in 1221 gave them a rule according to the Franciscan charism. Those following this rule became members of the Franciscan Third Order, sometimes called tertiaries. It includes religious congregations of men and women, known as Third Order Regulars; and fraternities of men and women, Third Order Seculars.

John Young was born in the parish of John’s St., Limerick, in March 1746 into a well-to-do merchant family. his early education was in Limerick and he later left to study at the Pastoral College of the Irish, Louvain, where he received an M.A. and a Ph.D., he was ordained in Louvain on 23 September 1769. There were two other Irish colleges in Louvain, one for Franciscans and one for Dominicans but Young attended the one for seculars. He worked in Limerick city until he was appointed PP in Bruff in 1782. Nine years later he went as PP to St. Mary’s and became dean of the cathedral chapter.

The dearth of resource materials brought difficulty in providing a complete historical account of Sogod from the pre-Hispanic era up to today. Most of the references identified in the account were chronicles written by Spanish missionaries – the Jesuits, the Augustinians, and the Seculars (the Franciscans were assigned to parishes of northeastern Leyte and Samar) – who administered the town. At the forefront of colonization, the islands of Leyte and Samar were neglected by the Spanish colonial government which brought short-term revolts and insurrections to the region. In addition, it is worthy to attribute the Catholic Church's influence in the islands which further improved the shaping of cultural, political, economic and spiritual dimension of the people of Sogod.

The first documentary references to the celebration of the carnival are from historian Agustín de Horozco. At the end of the 16th century, during carnival time, the inhabitants of Cadiz plucked the flowers from the pots to throw them at each other as a joke. Other documents that record the celebration of the carnivals are the Synod Constitutions of 1591 and the Statutes of the Seminary of Cádiz in 1596, both contain indications so that the religious did not participate in the festivities in a way that the seculars did. These references, about the Carnival, confirm that already at the end of the 16th century, the festivities should have deep roots among the people of Cadiz.

With a new order of priests to administer, the church and school previously built by the Franciscans were transferred in a new location and made even larger. The stone church was built from 1637 to 1639 under the auspices of Fr. Juan de Salazar and was dedicated to the Nuestra Senora de Candelaria in 1640. When the Jesuits were expelled from the Spanish colonies, the parish was taken over by the secular clergy in 1788, the Augustinian Recollects in 1849, back to the secular clergy in 1868, Congregation of the Immaculate Heart of Mary (CICM) in 1910, seculars in 1913, Columbans in 1936 and is now administered by the secular clergy since 1978.

In 1699 a rule of life for seculars was privately published with provincial approval in Liege, Belgium. In 1708 in Marseille, France, a full Carmelite rule of life for secular women was published, being the first known and true rule of life for the Third Secular Order (as it was them styled), and ostensibly bearing the authority of the whole Order. The Rule of Marseille seems to recognize the presence of already existing Third Secular Order communities in France, Spain, Italy, Germany, and Belgium and attempt to impose some degree of uniformity on independent Secular Order communities. The Rule of Marseille was translated into Latin during the end of the 18th Century.

The monks of Solus Christi, as members of a small local monastic community (skete), strive to live the Gospel by spreading the Gospel by word and example in their homes, at work and in their parishes. They strive to mirror the life of the early Apostolic Christian community and to live in perfect charity. In keeping with the ideals of early Ukrainian monasticism, each community is limited to four and no more than six monks and/or associates (Rule of Theodosius of Manjava). Particularly, in the twenty-first century economic constraints are favorable to monks living in smaller monastic communities, very often in homes identical to the homes of ordinary people, and sharing more with seculars living in their immediate proximity.

Little is known about Malvern over the next thousand years until it is described as "... an hermitage, or some kind of religious house, for seculars, before the conquest, endowed by the gift of Edward the Confessor". The additions to William Dugdale's Monasticon include an extract from the Pleas taken before the King at York in 1387, stating that there was a congregation of hermits at Malvern "some time before the conquest". Several slightly different histories explain the actual founding of the religious community. Legend tells that the settlement began following the murder of St. Werstan, a monk of Deerhurst, who fled from the Danes and took refuge in the woods of Malvern where the above-mentioned hermitage had been established.

Her glorious death caused the institute to flourish, the members consecrated themselves to the Sacred Heart, and in 1805 began again the work of providing retreats for seculars, interrupted in 1791. The religious and administrative authorities in France then required the sisters to add the education of youth to their other work, and they now have large schools in various places in England, France, and Belgium. In 1820, two sisters from Quimper opened a house at Redon (Ille-et- Vilaine), which eventually became the cradle of the Retreat of Angers. Meantime the mother-house at Quimper in 1808 opened a house at Quimperlé; in 1820, one at Lesneven (Finistère); in 1847, one at Pontchâteau (Loire- Inférieure), and in 1858, one at Brest (Finistère).

Einstein was part of the early 1970s TV series Lool (Chicken Coop), a sketch-and-song show with an original format and cast known as the "Lool Gang" ("Havurat Lool"). Lool featured songs written by prominent Hebrew poets performed by some of the best singers Israel has ever produced, including Einstein, Shmulik Kraus, Shalom Hanoch, Miki Gavrielov, and many more. It conceptualized the liberal bohemian wave that had reached Tel Aviv by the late 1960s and gave way to exceptional artistry and performance as seen in "Lool". The creative think-tank of that group (and the director of many of skits) was Uri Zohar, one of the most brilliant comedians, actors, and performers in Israeli history, previously regarded as Israel's "King of the Seculars and Bohemians" and Einstein's closest friend.

In 1824 he was appointed chaplain to the Duke of Norfolk at Arundel, where he spent the rest of his life, devoting himself to historical and antiquarian studies. His chief object was to bring out a new edition of Dodd's Church History of England, which was to incorporate documents collected by himself and John Kirk. The first volume appeared in 1839, but on the publication of the fifth volume in 1843 the work was discontinued, as the revival of the history of the seventeenth-century disputes between seculars and regulars was thought inopportune and gave offence. Meanwhile, his position as an antiquarian had received public recognition, for in 1833 he was elected a Fellow of the Society of Antiquaries of London and in 1841 a Fellow of the Royal Society.

The logic that stood behind this decision was that in spite of the similarities between the positions of "Yisrael Beiteinu" and "National Union" party, the two parties have two separate target audiences: while "Yisrael Beiteinu" turns mainly to the Russian voters and to the right-wings seculars, the "National Union" party turns mainly to the religious national public and to the public of the settlers. This assumption became clear after "Yisrael Beiteinu" gained alone 11 mandates and became the second largest right-wing party after the Likud, which received only 12 mandates, while most of the mandates it received arrived of course from the target audience of the party – the immigrants from the Russian Federation. In the Israeli elections of 2009, Yisrael Beiteinu gained 15 Knesset members, its highest ever.

All of the greenhouses in the settlements were supposed to be intact after the Economic Cooperation Foundation raised $14 million to buy the greenhouses for the Palestinian Authority, although about half of them were previously demolished by their own owners before being evacuated for lack of the agreed payment. Residents of Elei Sinai camping in Yad Mordechai, just over the border from their former homes. A protest camp in Tel Aviv by members of Netzer Hazani left without homes On September 22, the IDF evacuated the four settlements in the northern West Bank. While the residents of Ganim and Kadim, mostly middle-class seculars, had long since left their homes, several families and about 2,000 outsiders tried to prevent the evacuation of Sa-Nur and Homesh, which had a larger percent of observant population.

In summary, the canons prohibit bishops from submitting to the deliberations of councils any private or temporal affairs, before having dealt with matters regarding discipline; clerics are forbidden to appeal to seculars in their disputes with bishops; excommunication is pronounced against bishops who solicit the protection of princes in order to obtain the episcopacy, or who cause forged decrees of election to be signed. The council also declared itself forcefully against the marriages of Christians with Jews, marriages between relatives, and the misconduct of the clergy. Two further Frankish synods were held in Clermont (Arvernum), one in 549, and the other at an uncertain date towards the end of the 6th century (584/591). Halfond, Gregory I. (2009). Archaeology of Frankish Church Councils, AD 511-768 (Appendix A, pp. 223-246).

The Carmelite Order is one order with two branches, the Carmelites of the Ancient Observance (O'Carm) and the Discalced Carmelites (OCD). They are not two separate orders. The Discalced became a separate branch of the order under Teresa of Ávila, so as to return to the more austere and contemplative life lived by the first Carmelites, and eventually by the end of the 17th century the Discalced developed their own secular third order of the Teresian Carmel; .Otilio Rodriguez, OCD, Appendix I: Its Origin and History, page 131, in Michael D. Griffin, OCD, Commentary on the Rule of Life (superseded) (The Growth in Carmel Series; Hubertus, Wisconsin: Teresian Charism Press, 1981), pages 127-36 "Discalced", meaning "shoeless", signifies this greater austerity, although seculars do not actually go barefoot.

Secular Carmelites order their lives according to the ancient Rule of Saint Albert, as does the whole Discalced Carmelite Order, according to the OCDS Constitutions specific to the Secular Order, and according to the provincial statutes applicable to the particular province of the Order which includes their communities. These three sources of legislation, in that order, move from general to more particular rules which are approved by the Church for their particular vocation and circumstances. The primary, daily obligations of the Seculars are to engage in silent, contemplative prayer or "recollection", to pray Morning Prayer (Lauds) and Evening Prayer (Vespers) of the Liturgy of the Hours (Divine Office), and to attend daily Mass and pray Night Prayer (Compline) when possible. Lectio Divina and spiritual retreats are also highly encouraged.

When Bishop Richard Smith fled from England in 1631, there arose a difference of opinion between the Jesuits and the other religious orders, who on the one hand thought the presence of a bishop in England was not advisable at the time, and the secular clergy, who took the opposite view. Holden was sent to Rome to represent the seculars and to avert the dissolution of the chapter. In 1655, on the death of Bishop Smith, the question again arose, and Holden's friend and brother-priest, Thomas White, alias Blackloe, wrote a book, "The Grounds of Obedience and Government", which gave offence to his opponents, and led to some of his other works being censured by the Holy See. Holden, who thought Blackloe had been hardly treated, undertook his defence, and thus the "Blackloist Controversy" was begun.

Law's main historical interests lay in the sixteenth century, and its religious and ecclesiastical aspects. His major work is ‘The Conflicts between Jesuits and Seculars in the reign of Queen Elizabeth’ (1889). He also wrote many reviews and articles, some of which are in ‘Collected Essays and Reviews of Thomas Graves Law, LL.D.’ (Edinburgh, 1904). To the Dictionary of National Biography he contributed sixteen articles, including those of David Laing, Edmund Law, Robert Parsons, and Nicholas Sanders. For the Camden Society he edited ‘The Archpriest Controversy,’ 2 vols. (1896–8); and for the Scottish Text Society, ‘Catholic Tractates of the Sixteenth Century,’ 1901, and ‘The New Testament in Scots,’ 3 vols. (1901–3). In Scottish history he edited ‘Archbishop Hamilton's Catechism,’ with a preface by William Gladstone (Oxford, 1884), and a chapter on Mary Stuart in the Cambridge Modern History vol. iii.

They fought on the issues of secularization in the Philippines that led to the conflict of religious and church seculars. Their execution had a profound effect on many late 19th- century Filipinos; José Rizal, later to become the country's national hero, would dedicate his novel El filibusterismo to their memory. Mutiny by workers in the Cavite Naval Yard was the pretext needed by the authorities to redress a perceived humiliation from the principal objective, José Burgos, who threatened the established order. During the Spanish colonial period, four social class distinctions were observed in the islands: Spaniards who were born in Spain, peninsulares; Spaniards born in the colonies of Spain (Latin America or the Philippines), insulares or creoles; Spanish mestizos, Chinese or 'Indios' (natives) dwelling within or near the city (or town), and the church; and Chinese, Sangley, and rural Indios.

1140 his Concordance of the Discordances of the Canons, commonly called Decree. The work of Graciano did not have official status, but it reached great prestige and caused in the following decades a height in legal consultations formulated to the pontiff s, something to be expected at a time of insufficient organization of the civil power. These answered by means of litteras decretals or "decretals", whose compilation became necessary, as the only way to use and preserve the jurisprudential wealth they contained, since they not only affected ecclesiastical matters, but also those of civilians and seculars. The first compilation was made by Raymond of Peñafort, a Dominican Catalan, and is named Gregory IX Decretals; it reunites the decretals appeared between 1154 and 1234 and is divided in five books, this being the reason the following compilation, which includes material up until 1298, was known Liber sextus ("Sixth book").

Along with the right of conquest, Romanus Pontifex effectively made the Portuguese king and his representatives the church's direct agents of ecclesiastical administration and expansion. The Portuguese authorities sent to colonise lands were not only commanded to build churches, monasteries, and holy places, but also authorized to > ...send over to them any ecclesiastical persons whatsoever, as volunteers, > both seculars, and regulars of any of the mendicant orders (with license, > however, from their superiors), and that those persons may abide there as > long as they shall live, and hear confessions of all who live in the said > parts or who come thither, and after the confessions have been heard they > may give due absolution in all cases, except those reserved to the aforesaid > see, and enjoin salutary penance, and also administer the ecclesiastical > sacraments freely and lawfully.... . This authority to appoint missioners was granted to Alfonso and his successors.

Judge Ziskind, in her ruling, wrote that "even if there is a supreme goal, it cannot be used as an excuse to commit offenses", and that, > "Freedom of expression is not the freedom to incite and take actions that > prevent or disrupt police work …Freedom of expression does not allow for > riots, incitement or violence. Democracy cannot allow this, for if the law > enforcement system collapses, anarchy will reign and democracy and freedom > of expression will be no more. . .The fact that a person is acting in the > name of one ideology or another, as justified as it may be, is no excuse to > commit offenses in the name of that ideology, and in this matter there is no > difference between left-wing activists, right-wing activists, religious, > seculars, or other groups in conflict". He was also put on three years probation, during which, if he insulted an officer, disturbed public order, or participated in an illegal protest, he would immediately suffer a further six months imprisonment.

In 1634 he was chosen by Cardinal Antonio Barberini for the important and delicate task of a secret agency in London. He is described by the writer of his memoirs as a man:The European Magazine, and London Review (Volume 25) by the Philological Society (Great Britain, 1794) Barberini was keen to gain more information about the progress of Catholics in England and Panzani's commission was to gain first- hand information as to the state of English Catholics. English Catholics were then much divided on the question of the oath of allegiance and the appointment of a vicar Apostolic and moves were afoot to settle the differences that had arisen on these points between the seculars and regulars and to establish informal relations between Barberini's uncle Pope Urban VIII and the Government. Panzani himself realized that the appointment of a bishop was necessary, and he resented the efforts of the Jesuits to hinder this.

In order to eliminate the ecclesiastical censures against his territory (papal legate Gentile excommunicated Matthew Csák and placed the province under interdict on 6 July 1311), the oligarch convened "heretics, murderers, outlaw clergymen and seculars" (including Csák's ally, Stephen, abbot of Szkála), who held worship services and performed church activities (masses, ceremonies, burials, collection of church taxes etc.) in the province. Simultaneously, John's clerics were expelled from their parishes and the seal of the cathedral chapter was also usurped and unlawfully used to falsify non-authentic documents and charters. Under these circumstances, Bishop John and his cathedral chapter did not engage in open opposition and was forced to obey the oligarch; in 1312, the chapter even referred to Matthew Csák as "mighty prince" () shortly before the Battle of Rozgony. In the following years, John spent his exile at the archiepiscopal court of Esztergom; his name disappears from contemporary records between 1313 and 1316.

There is no notice of any by Bishop Dalderby; but he commissioned the prior of Dunstable in 1315 to visit the nuns of St. Giles-in-the-Wood in his name. Bishop Burghersh in 1322 wrote to order the prior and convent to take back a brother who had been on a pilgrimage to the Holy Land, and asserted that he did so with the permission of his superior, and a little later the prior was cited for refusing to obey this injunction. In 1359 Bishop Gynwell, passing by the priory, noticed 'certain insolences and unlawful wanderings' of the canons, and wrote to reinforce the rule that none should go beyond the precincts of the monastery without reasonable cause, nor without the permission of the prior; and ordered further that such permission should not be too frequently given. He also reminded them of the rule that none should eat or drink outside the monastery, or talk with seculars without permission.

Only the duty to support the king militarily, the territorial unit and formally also the title of county head remained from the former royal counties. The new county was a self-governing (autonomous) entity of lower gentry. It was led by the county head (comes), appointed by the king, and by his deputy, appointed by the county head. These two persons were the link between the king and the nobility. As a rule, the county heads (from the 15th /16th century onwards called main county head) were the supreme feudal lords of the county. From the beginning of the 14th century, the county head was at the same time the castellan of the respective county castle in 13 counties. People became county heads for a limited period of time and could be recalled by the king, but a number of prelates (from the 15th century also seculars) received the "eternal county leadership" of their diocese. Note that the formal title comes was also borne by some dignitaries of the Court (e. g.

"In the year 1525, on a Sunday after the day of Fabianus and Sebastianus, the honorable Town Council let everybody and anyone, who were connected to this city, both clergymen and seculars, to strongly ask and announce that if anyone has any property such as gold, money and other valuables, silver forging, odds-and ends, seals, historical records, or any other wealth, that belongs to the Black brother's monastery and has been gotten from the monks in there as a deposit or in any other way or kept by self, the honorable Town Council must know about this at once and it must be given to them. Otherwise everything that is found from anybody or that is arrested, is considered to be stolen and according to this, the hider of this wealth is not left unpunished." The regulation of the Town Council cited above contains in a combined manuscript, that earlier parts have been written in the first years of the 16th century and the later ones in the 50s of the same century. In addition, there can be found the transcripts which original versions originate from the beginning of the 15th century.

Watt & Murray, Fasti Ecclesiae, p. 431. A papal privilege dated 26 January 1386, admitted the Provost of St Mary's to the chapter of St Andrews; he became one of the three secular dignitaries of the chapter, along with the diocese's two archeadecons: > Ad perpetuam rei memoriam. At the petition of king Robert, the pope hereby > constitutes as a secular dignity with cure of the cathedral of St Andrews, > that dignity of the Chapel Royal of St Andrews, immediately subject to the > Apostolic See, which is commonly known as the provostship of St Andrews, > assigning to the provost and his successors a stall in the choir and a place > in the chapter, with a voice in the election of the bishop, or of any other > office, and in all capitular acts and negotiations, and the said provost > nevertheless remaining subject to the bishop, who has the power to correct > him, and if necessary even deprive him of office. Although in the cathedral > there are no dignities, there are two archdeaconries which are reckoned as > dignities, and the seculars holding them have stalls in the choir and places > in the chapter, with a voice in all capitular matters.