Faithfully collected out of authors Ancient and Modern; and Digested into a method, by Sir Richard Baker, Knight. Whereunto is added, the reign of King Charles the First, and the First Thirteen Years of His Sacred Majesty, King Charles the Second, that now Reigneth. In which are many Material Affairs of State, Never before Publishers; and likewise the most Remarkable Occurrences relative to His Majesties most Happy and Wonderful Restauration, by the Prudent Conduct under of of George, Late Duke of Albemarle, Captain General of all His Majesties Armies. 13.5" by 9", [50], 1-63, 56[text continues with no break, a misprint of 64], 65-279, 208[misprint], 281-750, [42pp].
All which Additions are Revised in this Eighth Impression, and freed from many errors and mistakes of the Former Editions.
By making himself responsible for some debts of his wife's family he was reduced to great poverty, which led to the seizure of his Oxfordshire property in 1625.
With past auction catalogue clippings with prices in pounds and shillings tipped-in to front pastedown. John Kuhn, of the famous Alamo letter and rallying cry at the Save Texas Schools Rally in 2011, has written a book that will completely confirm or convert you to the cause of protecting the great democratizer, public education, from its assault by government, business, and so-called reformers. When I first began teaching more than 25 years ago, hands-on exploration, investigation, joy and love of learning characterized the early childhood classroom. The principal types of regional and local maps in the Middle Ages were itinerary maps, maps of regions like England or Palestine, city plans, and, especially from the very late Middle Ages, maps of disputed lands or boundaries of properties. Written itineraries were well known in the Middle Ages and were apparently used both as travelersa€™ aids and for armchair travel, often for the purpose of either actual or mental pilgrimage. The other significant extant example of an itinerary map is the one that appears in various redactions in manuscripts of Parisa€™s Chronica majora. In addition to these surviving examples of itinerary maps, the significance of the itinerary a€” especially the written or narrated itinerarya€”is demonstrated by the frequency with which itineraries served as at least one source for other types of maps. Paris created a number of regional maps of England and Palestine, as well as two historical maps representing features of early Britain.
Matthewa€™s so-called Itinerary from London to the Holy Land, which has been reckoned with his map of Palestine, is not really a connected whole; it is the result of combining two different works, a pictorial representation of the route between London and Apulia (in southern Italy), and a sketch of the Holy Land.
Matthew Parisa€™s maps of Palestine are best described as maps not so much of the Holy Land as of the Crusader kingdom, especially since a plan of the city of Acre, the principal port of the kingdom, dominates the coastline.
The Itinerary to Apulia is not, therefore, part of a pilgrima€™s guide to the Holy Land; but rather appears to be a political sketch, with the following history (from Beazley). The text of this map of Palestine is, in fact, closely related to various Intineraries of the period of Latin domination in Syria, such as Les pelerinages pour aller en Jerusalem, Les chemins et les pelerinages de la Terre Sainte, or La deuice des chemins de Babiloine (viz. Itinerary Map from London to Bouveis, Cambridge, Corpus Christi College Library, MS 26, f.ir. Matthewa€™s little red lines become roads, inches become miles, vignettes become cities to be traversed by the viewers of his manuscripts. With the actual city lost to travelers, labyrinths created a space for virtual travel, much in the same way as Matthewa€™s maps do. The maps Matthewa€™s manuscripts contain, even the a€?lineara€? itinerary pages like the one that opens CCCC 26, are not as straightforward as they at first appear.
These labyrinthine maps of Matthew Paris are quite different from those of his contemporaries in important respects. On the Psalter Map, beginning at the top and proceeding clockwise, we encounter the Garden of Eden, the Red Sea, a band of monstrous peoples, Britain, and the gates in the Caucus Mountains, retaining the hordes of Gog and Magog. Matthew was not immune to the common medieval interest a€“ monastic and secular a€“ in marvels like the monstrous peoples of Africa and Asia, reflected not only by their presence on the Psalter, Hereford and Ebstorf maps, but also by their near ubiquity in texts and images of all types.
Just as audiences flocked to see Henry IIIa€™s elephant, they may also flocked to see some of the world maps, such as the Hereford Map, likely displayed in Hereford Cathedral as part of a pilgrimage route dedicated to Bishop Thomas Cantilupe, who died in 1283. Matthew also chooses not to dwell in his maps on the horrifying hordes of Gog and Magog, lurking behind the Caspian Mountains, which is surprising, given his millennialism. Matthewa€™s maps a€“ from the first legs of the itinerary, branching out from London along two paths, to the (nearly) pathless tracts of the Holy Land a€“ present a range of spatial options to the ocular traveler moving through them. But again, this invites a question: If these maps, which were likely made just after 1250, are millennial, why not populate them with prodigies, with monstrous births heralding doom, with monsters of the sorts found on the Psalter Map, or with images of the people of Gog and Magog, who appear three times on the Hereford Map, once behind their wall and twice already outside of it, released into and upon the world? Not only is the Holy Land to be inexorably lost, despite the valiant efforts of these last Crusaders, but the invasion of Europe itself is threatened by the apocalyptic Mongol hordes, believed to be Gog and Magog unleashed beyond the frontiers of civilization as harbingers of the end of the world. This is, indeed, the moment of production for the maps, but this is not the moment (or moments) depicted on the maps, themselves. Connolly translates jurnee, the repeated inscription on the paths throughout the itineraries, as a€?one day,a€? rather than the customary a€?daya€™s journey,a€? perhaps unintentionally conjuring a sense of longing for travel by a cloistered monk a€“ one day, one day a€“ but also for the reclamation of the Holy Land a€“ one day, one day a€“ and, of course, ultimately, the return of Jesus, the end of time, the Last Judgment, and the creation of the Heavenly Jerusalem a€“ one day, one day. Connolly characterizes the performative experience of walking a labyrinth as a€?a prolonged, sometimes frustrating process,a€? but, after all its disorienting divagations, a€?[a]t the very end of the labyrinth, a straight line appears to lead you directly to the center, to arrive, metaphorically, at the holy city of Jerusalem.a€? Returning to Matthewa€™s map of the Holy Land, (CCCC 16) we find that there is a pathway charted on its largely pathless surface, a road marked out like those of the itinerary pages that precede it.
Matthewa€™s maps seem to present a maze of pathways, but like the labyrinths, present a unitary destination.
Itinerary from London to Jerusalem with a description in French, similar to one in the Royal MS. Matthew Parisa€™ Itinerary from Pontremoli to Rome with images of towns, their names, and descriptions of places, with attached pieces, including the city of Rome to the right; from Matthew Parisa€™ a€?Historia Anglorum, Chronica majoraa€?, Royal 14 C.
Mascun to the Alps in Matthew Parisa€™ a€?Chronica Maioraa€?, a€?Corpus Christi College, MS 26, fol.
A A A  The principal types of regional and local maps in the Middle Ages were itinerary maps, maps of regions like England or Palestine, city plans, and, especially from the very late Middle Ages, maps of disputed lands or boundaries of properties. While monsters and marvels played an important role on mappaemundi like the Psalter, Hereford and Ebstorf, their role on Matthewa€™s maps is strongly curtailed.
Shadrach, Meshach, and Abednego were not were not saved from the fiery furnace, but through it. Containing all passages of State and Church, with all other Observations Proper for a Chronicle.
As they were Extracted out of His Excellencies own Papers, and the Journals and Memorials of those Imploy'd in the most Important and Secret Transactions at that Time.
Penniless, he took refuge in the Fleet prison in 1635, and was still in confinement when he died 18 February 1645. Externally, generally sound but with some wear to extremities, rubbing and marks to boards. Arbitrarily impose cut scores on those exams that cast students, teachers and schools as failing, as was done by NYS Education Commissioner John King and Regent Meryl Tisch. Once they are on board, go after them anyway, and deregulate the teacher licensing process so that it's easier to hire temps.
In New York State, the legislature is providing generous subsidies to charter schools in New York City, which enroll 6% of students, at the expense of the 94% whose schools will lose funding to subsidize the rent of the charters. If I had used a highlighter to mark significant passages and hard-hitting barbs, every page of this book would be permeated yellow.
If you wonder why I'm able to write this during work hours, it's because my library is shut down for the third day this week for state testing. The spirit of standardization is alive in the land, and teachers feel they are under assault if they do not conform and comply. A Ia€™d describe our current period as a time of testing, data collection, competition and punishment. Albans in England possessed what may be called an historical school, or institute, which was then the chief center of English narrative history or chronicle, and with a different environment might have become the nucleus of a great university. Most of these maps appear to have belonged to separate traditions, although the extensive corpus of maps in Matthew Parisa€™s chronicles, combining as it does multiple map types, suggests the degree to which a graphically inclined author might be familiar with and able to deploy images from all the known categories of maps, in addition to other types of drawings and diagrams. Only two maps structured as itineraries survive, the more elaborate of which is the Peutinger map (Book I, #120).
The map shows the route from England to Apulia, marking each daya€™s journey and prominent topographic features like mountains and rivers. For example, some of the information on the Hereford world map (#226) was based on an itinerary that may show a route familiar to English traders in France.
In many ways they continue the itinerary from England to Sicily (Otranto in Apulia was a common point of embarkation for Acre). CCCC 26 contains the annals from creation to 1188, CCCC 16 from 1189 to 1253, and Royal 14 C.viii from 1254 to 1259, when Matthew died. These contain images of cities, connected by clearly marked roads inscribed journee [a daya€™s journey]. This mode of associating travela€™s a€?microa€? with its a€?macro,a€? as it were, was of increasing significance in the 13th century, when pavement labyrinths were either first used in European churches or were newly popular. And by presenting its audiences with a richly meaningful image of the city of Jerusalem a€“ one whose centrality in the nave mimicked that citya€™s centrality in the world and whose fundamental geometry signaled a cosmic architecture a€“ this pavement triggered associations with the city, both in its earthly and historic instance and with its future, heavenly instantiation, and it did so as it invited its audiences to perform an imagined pilgrimage to this sacred center. Labyrinths allowed church visitors to travel short distances in the densely confined knots of their paths, while simultaneously travelling to the very a€?centera€? of the world, emphatically emphasized by their symmetrical forms. Perhaps unsurprisingly, they are filled with problems, and become a€?very muddled and confusing,a€? with cities that are a€?misplaceda€? or appear twice. The well-known Psalter Map, for example, is a typical mappamundi, displaying the entire ecumene, that is, the inhabitable world, as known to 13th century English cartographers (#223).
Wonders of this sort are not incidental to the function of medieval maps like the Psalter; rather, they are essential components thereof, supplying a necessary antipode to a central Jerusalem, rooted in biblical and patristic texts. Matthew represented marvels known from monster cycles like the Marvels of the East and the Liber monstrorum, and from contemporary narratives about cultural others like the a€?Tartarsa€? a€“ a medieval Christian term for the Mongols a€“ but also from personal observation, such as the elephant given by Louis IX to Henry III, which appears as one of the prefatory images appended to CCCC 16. As Dan Terkla writes in a€?The Original Placement of the Hereford Mappa Mundi,a€? Imago Mundi, vol.
They are wholly absent from the itinerary maps, and appear in a limited scope on the Holy Land maps a€“ CCCC 16). Roughly centered, on either side of the gutter and just above the wall of Acre, are two large blocks of text. These are not, to my observation, a common feature of the maps, and of course I cannot speculate on the date of this erasure. In contrast, the Ebstorf map, for example, gives us a gory presentation of these cannibal hordes.
For Matthew and his contemporaries, there existed only one future, and its expected arrival was nearly coincident with his creation of the maps.
One response might be that the sorts of monsters found on the Psalter Map and other mappaemundi were seen as normal elements of creation, rather than as portents of the apocalypse. Returning to Matthewa€™s off-center image of Jerusalem, we find that the three structures it contains are not as they were at the time of the mapa€™s creation. The journey may be long a€“ at least 46 days in Lewisa€™s reckoning a€“ and the path may not be singular or even, further out on the journey, marked at all, but one day, one day, one day, for Matthew anda€?his monastic audience, one day the reader would at last arrive.
Their path from town to town has the appearance of being perpetually straight and direct, but in fact would twist and turn.
Just beneath Jerusalem, inscribed in red and oriented ninety degrees counter-clockwise to the rest of the map, again following our orientation from our bodies, forward, we read le chemin de Iafes a Ierusalem [a€?the road from Jaffa to Jerusalema€?].
Here we seem to see movements in space as we traverse the paths a€“ initially forking for Matthew, but ultimately as singular on his maps as on the labyrinths.
This is surely the case, more often than not, but medieval maps are frequently anagogic, pointed a spiritual meaning only to be realized in a heavenly future.
The extension of its city walls to the left show the fortifications constructed by St Louis during his crusade in 1252-4.
Babylon of Egypt).A  The first of these is of 1231, the second of 1265, the third of 1289-1291, but it is probable that earlier redactions of the last two already existed in Matthewa€™s time, and were used by him.
The journey may be long a€“ at least 46 days in Lewisa€™s reckoning a€“ and the path may not be singular or even, further out on the journey, marked at all, but one day, one day, one day, for Matthew andhis monastic audience, one day the reader would at last arrive. However, within one year's time this mighty nation of over 2 million people was conquered and enslaved by just 600 men.
It predicted that he would return to Mexico from across the sea and that he would come in the clouds from the east to save them. By the time the people realized that Cortez was not the savior they were expecting, it was too late. Jesus wants us not only to know that He is coming and that He's coming soon, but also to understand the manner of His coming. To pave the way, Satan has introduced a strong delusion to the Christian world that has been almost universally accepted in mainline churches. He has been sharpening his skills of deception for 6,000 years, and his last masquerade will be his masterpiece. However, if he can seduce Christians into believing the secret rapture theory, he won't need to.
But many have come to believe that this rapture will take place quietly - that faithful Christians all around the world will suddenly disappear and that life here on earth will continue for a seven-year period of tribulation. The lost will experience indescribable fear and anguish, while the saved will experience the perfect joy of eternal salvation. Each person's decision will have already been made; there will be no second chance to convert.
He said, "If the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
At the end of time, there will be just two groups of people living upon the earth - the lost and the saved. When Jesus comes again, there will be two kinds of missionaries laboring out in the field - the false and the true. However, the Bible clearly teaches that when Jesus comes next, there will be no one left alive on this planet. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
However, Jesus did say that a terrible time of trouble would come upon the world just before His return and that it would be more intense than any other in the history of this world.
In fact, Jesus went through it with them, and He will go through the great tribulation with us, as well! They will endure by practising some of the same survival skills used by the Great Basin bristlecone pine.
The early Christians also passed through a time of trouble immediately after the stoning of Stephen (Acts 8:1). So when Revelation says that a€?her plagues come in one day,a€? it means within, or less than, one yeara€™s time.
So before Moses and Aaron met with the Pharaoh, they first met with the leaders of Israel to encourage a revival of commitment to God's law - including the Sabbath of creation (Exodus 4:29-31). The devil hates the Sabbath because he knows that all love relationships are built upon time. He knew that as long as the people focused only on work, work, work, they would have no time to think about freedom.
In Moses' day, the angry Pharaoh tried to turn the hearts of his Israelite slaves against their God by forcing them to produce the usual quota of bricks without providing the necessary straw.
During this time the saints will be called upon to share their faith in the face of stiff social, political and religious opposition. God's people will trust Him no matter what, and His enemies will rebel against Him no matter what. It says, "You shall not be afraid of the terror by night, Nor of the arrow that flies by day, Nor of the pestilence that walks in darkness, Nor of the destruction that lays waste at noonday. For six long days he survived - cold, wet, tired, hungry, eating bugs and drinking dirty water, calling every night on his little radio for help from above, running from enemies, and hiding under bushes. Forty airships, hundreds of soldiers, satellites, and the combined technology of all NATO were all engaged to rescue one hunted soldier. The reign of King Charles the First The first thirteen years of the reign of King Charles the II are by Edward Phillips. The charter cause is backed by billionaire hedge fund managers who spent $5 million on attack ads against Mayor de Blasio.


A 12th or early 13th century copy of a Late Antique original, the map has usually been studied for what it can tell us of ancient cartography or of the interest in the ancient world on the part of the 15th century German humanists who rediscovered it.
Suited to its location in a chronicle, the map serves a historical purpose in demonstrating the route of a well-known contemporary diplomatic expedition, Richard of Cornwalla€™s expedition to Sicily in 1253 as the claimant to the crown, although the map contains information drawn from multiple journeys and routes. For example, the Hereford map incorporates an itinerary through France and possibly one in Germany. Of the historical maps, one is a sketch showing the location of four pre-Roman roads in Britain.
I will concentrate on the maps appended to the beginning of the first volume, though similar maps appear at the start of all three volumes, suggesting their great importance to Matthewa€™s conception of the Chronica, his major work.
Each column, then, represents a segment of the voyage from London, at the base of the first column of folio i r, through Sienna, at the top of the final column of the itinerary on f.
It is worth mentioning that the Psalter Map is only a few inches tall, and that the whole codex fits comfortably in the hand, unlike Matthewa€™s larger, more cumbersome (and ever-expanding) volume. In essence, the center is presented as sacred and the margins as problematic, potent, and potentially monstrous, but also thereby seductive and attractive. This may result from the shift from counterpunctual arrangement of sacred center and monstrous margins on the Psalter, Ebstorf and Hereford maps, among others, to the less clearly structured arrangement of Matthewa€™s maps. Both are of a somewhat marvelous vein: to the left of the gutter, we read of Bedouins, whose description is reminiscent of wonders texts like the Marvels of the East.
In the Chronica and contemporary accounts, Gog and Magog are conflated with the two most prominent cultural Others perceived as threats to 13th century a€?Christendoma€™: Jews and Mongols.
Second, and more importantly, the choice to include or exclude such images might have been predicated on chronology. If those mental wanderings took them to the right destination, they would realize the function of the labyrinths rather than contradict them.
Very quickly however, the labyrinth focuses your concentration on the path, else you are likely to stray from it. In walking a labyrinth, virtual pilgrims orient themselves to its shifting orientation; in traversing the itinerary, the world is bent, reorienting itself constantly to our perspective, making the shift to the trackless conclusion, the map of the Holy Land, all the more powerful. However, since the endpoints on Matthewa€™s maps and at the centers of the labyrinths are the Heavenly Jerusalem, the motion is as chronological as it is geographical.
That is, while medieval maps are organized spatially, they are in a sense oriented temporally. The de-centered maps of Matthew, unlike the labyrinths or the Psalter Map and its cognates, do not announce their radial orientation toward Jerusalem.
At the upper left is the enclosure in which Alexander confined Gog and Magog, but Matthew notes that they have now emerged in the form of Tartars.
Albans, a portion of the supposed Pilgrim-road, as far as southern Italy, is given in another shape, together with the Schema Britanniae. Cortez heard about the Aztec legend from some Indians who lived on the shore and decided to try to use it to his advantage. When the disciples asked Jesus for the sign of His coming and the end of the world, the very first thing He told them was to be on guard against impostors. And the Bible makes it clear that he is able to transform himself and appear in different forms. He can simply show up around the world in various places, perform great miracles, make television appearances, and thereby deceive the entire world. While one army was distracted and looking at the diversion, the enemy came up from behind to conquer them. No one will accidentally miss it or be able to read about it in the newspaper the next day.
In the resurrection at the last day, there will be two kinds of people sleeping in the grave - the lost and the saved. This is why He said, "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? In the same way, the righteous will be in the world when the seven last plagues fall (Revelation chapter 16), but God will preserve them. Believed to be one of the oldest living trees on the planet, it can live more than 4,000 years. If he can destroy the day that was set apart for God's people to spend quality time with their Creator, he can destroy the relationship. Notice that when the great tribulation begins, the cases of all people will have been forever decided. Satan must have an opportunity to demonstrate what a world that is completely under his power would be like. Picture Jesus in a fragile little boat on a dark sea, with the waves mounting and wind roaring. Though the furnace be heated seven times over, we can pass safely through it if Jesus is at our side. A thousand may fall at your side, And ten thousand at your right hand; But it shall not come near you. Suddenly he found himself in a different, hostile world with the entire Serbian army combing every inch of ground in search of him. Editions after 1660 have a continuation by Edward Phillips who is a valuable authority for the period 1658-1660 and is based on the lost papers of Sir Thomas Clarges. 48: a€?Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. It's also highly personal with stories about how this good ole Texas Baptist farm boy woke up to the attack on teachers and public schools and how current policies play out in real children's lives.
It is, however, extremely important to remember the commitment of time and resources involved in producing the medieval copy: the question then arises of what this map meant to the society that found the human and financial resources to copy it. Parisa€™ map of Palestine draws on the kind of information about the length of the journey from city to city that would normally be found in an itinerary as an indication of scale for the map. Harvey has suggested that the maps of England and the Holy Land might be seen as enlargements of the end points of the itinerary. Daniel Connolly in his book The Maps of Matthew Paris: Medieval Journeys through Space, Time and Liturgy writes that Matthew began the Chronica majora a€?as a fairly strict copy up to about 1235, of Roger Wendovera€™s Flores historiarum [Flowers of History]. There is, though, a more substantive manner in which the itineraries break down their apparent linearity: they a€?forka€? from the very start, with two paths diverging from London. Still, the Psalter Map remains a strong point of comparison for two reasons: first, it was made within perhaps a dozen years of Matthewa€™s maps.
While Iain Macleod Higgins (Defining the Eartha€™s Center) is correct that a€?the viewer of a circular map can never quite lose sight of a well-marked center, since the very shape of the map keeps onea€™s gaze circling around it,a€? by the same logic, we cannot lose sight of the periphery for long, and the visual attention given to the monstrous peoples of the South, as well as the other peripheral points of interest, keep pulling the gaze back. Matthew managed through his texts, marginal illustrations and maps, to bring the whole of the world and its history, from Creation to the present, from sacred Jerusalem to the monstrous elephant, to himself and his monastic brethren. In contrast, a€?[t]he main audience for [Matthewa€™s] maps doubtless was the brethren at St.
Unlike these other maps, Matthewa€™s maps of the Holy Land de-center Jerusalem and, since it is not replaced with anything else, they do not have a clearly defined umbilicus.
To the right, more promisingly, we find a passage that begins, in Lewisa€™s translation, a€?There are many marvels in the Holy Land, of which [only a few] shall be mentioned.a€? However, these marvels are, in comparison to the Wonders of the East and other such texts, somewhat anemic. Indeed, these beasts a€“ fairly ordinary to modern eyes a€“ do appear just above the two- faced people in the Beowulf manuscripta€™s version of the Wonders of the East. Muslims occupied the Holy Sepulcher, as well as the Temple of Solomon a€“ home of the Knights Templar a€“ and the Temple of the Lord by 1250.
By tracing their routes on foot or on their knees, virtual pilgrims would hope to reap spiritual rewards akin to those gained on pilgrimage, effecting peregrinatio in stabilitate a€“ that is, pilgrimage without moving. There is a second pathway, also rubricated and turned ninety degrees, at the right edge of the map. Yes, they are oriented toward the east, but on several mappaemundi, beyond the east, it is Jesus who rises. Instead, they challenge the viewer to work though them slowly, meditatively, to explore and wander as we do in life. An entire nation was deceived and destroyed - in part because the prophecies of their god's return were so ambiguous that almost anyone could have served as a counterfeit.
Found on lonely mountaintops, some of these ancient evergreens have weathered thousands of years of intense freezing wind, pounding rain, scorching sun, and violent electrical storms.
303-313, during the era represented by the Smyrna church (Revelation 2:10), God's people suffered a 10-year period of tribulation.
Remember that the children of Israel knew the Sabbath was part of God's law before they ever came to Mount Sinai (Exodus 16:22-28).
We see this happen over and over again between husbands and wives or between fathers and sons.
His goal is to keep people so busy with work and so preoccupied with the cares of this life that they have no time to worship their Creator. And so God will finally allow the winds of strife to blow unhindered - but not before His servants are sealed (Revelation 7:1-3). It has been plausibly explained in the context of the strong interest in the classical world that we have already seen influencing the toponyms of later medieval world maps; however, more research should be done to elucidate the importance and the influence of this map.
In 1240, or soon after, Matthew started writing, covering the material from 1235 and continuing to the middle of 1258, at which time another hand takes over.a€? These maps, along with the marginal images throughout the Chronica, have been securely attributed to Matthew himself and, according to Suzanne Lewis in her The Art of Matthew Paris in the Chronica Majora a€?may be regarded in large part as original conceptions and inventions,a€? rather than derivatives of traditional models.
Second, unlike some mappaemundi, including Hereford (#226) and Ebstorf (#224), the Psalter Map was not freestanding. Indeed, two of the three sites were originally Muslim structures a€“ the Temple of Solomon was a mosque and the Temple of the Lord was the Dome of the Rock a€“ and they had reverted to Muslim control by the time the maps were made. The labyrinth is at first a challenge of some dexterity, and so it also foregrounds your sense of balance and of bodily position relative to it. The maps echo and invoke the actual experience of pilgrimage, which a€“ like modern travel a€“ was surely bewildering, disorienting, but also amazing.
The Hereford, Ebstorf, and the Psalter maps are all oriented not only toward Earthly Paradise at their eastern extreme, but beyond it to the creator of that paradise. They become all the more powerful, therefore, when their off-center, deemphasized Jerusalem turns out to be the only and inevitable end. The Bible plainly teaches that when Jesus comes again, every one of our senses will be bombarded with evidence!
But perhaps the most notable time of trouble was the 1,260 years of intense persecution waged against true Christians during the Dark Ages. He knows that if he can cause people to neglect the Sabbath rest, they will never have time to think seriously of salvation. We too may have to endure a brief time of trouble, but it will fade into insignificance when compared with the glorious moment when Jesus comes crashing through the skies with His angelic armies to rescue His children. I am passionate about inspiring my children to become lifelong readers, who make the best citizens. These interconnections are especially striking in the rich cartographic production of Matthew Paris. On the peripheries of both maps, we see the Garden of Eden, the Red Sea, a plethora of monstrous peoples, and the hordes of Gog and Magog (feasting in bloody cannibalism, on the Ebstorf and also, perhaps, on the Hereford).
In CCCC 26, the center would be just east of (that is, above) the crenellated wall of Acre. In a sense, this follows the logic of the mappaemundi discussed above; we appear to have zoomed in on the center of these maps, to focus on the area around Jerusalem, which would necessitate cropping the worlda€™s monstrous fringe.
Like medieval labyrinths, Matthew Parisa€™s maps were not mazes per se, in that there are not alternate routes leading to dead ends: both contain singular paths. At the same time, there is a loss of your sense of a€?placea€? in the church as orientations are constantly shifting and revolving. So, too, while these maps are centered on Jerusalem, this umbilical point presses the viewer to consider the future. The first columns contain cities connected by clearly marked paths; these are followed by columns with cities still arranged in clearly linear fashion, but without the marked paths. Now he knows that he is doomed, but his last taunting gesture against heaven will be to personate Jesus and receive the worship of a lost world.
Jesus emphasizes at both the beginning and the end of this passage that these earlier judgments, which destroyed all of the wicked, were examples of what would happen at His second coming. Marginal loss not affecting text to pages 303, 619 and 645 and odd slight closed tears and marginal chipping to other pages slightly affecting text in places although readable. On the other hand, I am disheartened by your editorial board's continued assault on public schools. CCCC 26 opens, following the flyleaves reused from a manuscript of canon law, with a series of linked maps running from folio i recto through iv recto (the lowercase Roman numerals indicate the status of these folios as prefatory).
The Psalter Map is one of two that form a sort of series, like Matthewa€™s maps, with one more geographical and one more linear, text replacing itinerary but no less clearly directional and effacing of actual geographic arrangement.
Jerusalem a€“ so ardently central on the Psalter Map a€“ is shunted off to the right by Matthew.
However, if we assume some consistency of geographical space from map to map, Matthewa€™s expansive map, filling the complete manuscript opening and extending out onto added flaps of vellum, does reach to the margins of the world.
Matthewa€™s paths seem to fork out from London, but ultimately all converge at one geo-chronological endpoint, at a place that is also a time: the Heavenly Jerusalem, at the center of the physical world and simultaneously the end of human history. Its movements to and fro, back and forth create a regular and somewhat wearying effect that combines with the hypnotic vision of the pavement receding beneath your alternating steps. Then, the linearity ends, and we are left with images that are more conventionally a€?map-likea€? in their appearance.
I'm sure he will even quote Scripture, as he did while tempting Christ in the wilderness (Matthew 4:1-6). The Bible is crystal clear that life on earth does not continue for either man or beast after Jesus comes. How is it that ye have no faith?a€? Jesus rested with the peace of a baby because He lived by faith in His heavenly Father. We are able to choose our path to the Holy Land a€“ should we, leaving London, travel via the main route, Le Chemin a Rouescestre [the Road to Rochester] or the side route, le chemin ver la costere et la mer [the road toward the coast and the sea]?
Indeed, before the late-13th century insertion of additional prefatory miniatures, it was positioned before its text as a sort of frontispiece, as are Matthewa€™s, and was also one of a series of maps. He adds an inscription referring to Jerusalem as a€?the midpoint of the world,a€? which seems visually contradicted by his map, whereas such an inscription would have been redundant on the Psalter Map. At the upper left corner of the foldout flap along the folioa€™s left edge, as if to ensure the clarity of their separation from the Holy Land, are the peoples of Gog and Magog, visually implied by the wall of the Caspian Mountains, held there until the end of time, when they are to be released to rampage across the face of the earth.
Instead, it presents the period before, but also simultaneously, the period after, the transient, lost glory of the Crusader Kingdom and the immutable glory of the Heavenly Kingdom to come.
Like the labyrinthsa€™ single paths, Matthewa€™s many roads can only guide the viewer toward one destination.
Most images function spatially, not linearly, but the itinerary pages present a line or course of travel; a route, much as a text would. The great tribulation corresponds with the time during which the seven last plagues of Revelation chapter 16 will fall.
Researchers state without question, even conservative researchers like Eric Hanushek, that the influence of family far exceeds that of the teacher, yet reformers have turned teachers into their targets while doing nothing to improve the lives of children or families. Once in the Holy Land (CCCC 16), we are free to choose any routes we desire, as the roads themselves disappear (up until the very end, as will be discussed below).
The Psalter Map, like medieval labyrinths, is emphatically centered on Jerusalem a€“ following a new 13th century trend a€“ and around its circumference, we find points of great interest.
The Caspian Mountains, restraining the hordes of Gog and Magog, actually touch the very margins of the world on the Psalter and Ebstorf Maps, and nearly do so on the Hereford Map. They prepare and condition the viewer, raising an expectation that the maps will function in a linear fashion, and thereby convey motion in time as well as space. You will remember that when Moses went in before Pharaoh to plead for the children of Israel, the magicians of Egypt were able to duplicate the first few signs from God (Exodus Chapters 7, 8).


Remnants of seals to pages 503 and 559 with marks and to opposite page and indentations to surrounding pages.
Upon hearing that the Mongols a€“ feared by Christians to be the apocalyptic hordes a€“ are making progress toward Europe, he imagines that continental Jews a€?assembled on a general summons in a secret place, where one of their number who seemed to be the wisest and most influential amongst thema€? instructs them to undertake a complex plot to smuggle arms to the Mongols, so that they can defeat the Christians.
The final segment of the path a€“ le chemin de Iafes a Ierusalem [the road from Jaffa to Jerusalea€?] a€“ realizes this expectation.
Satan is in the business of deception, and we know that he is saving his greatest deception of all for the last days. Matthewa€™s fantasy is not merely xenophobic, but outright eschatological, a vital distinction in the context of the maps of CCCC 26. If the Mongols (or the Jews, or for that matter, the Mongols and Jews, or even the Jewish Mongols) are the hordes of Gog and Magog, then they have already broken out of the gate prophesied to contain them until the apocalypse.
It reads, Le chemin de laphes a Alisandre.a€? This seems to be a vestige, a latent echo of the itinerarya€™s multiple paths. I had this wonderful sermon today on resurrection but I am changing it due to something in this morninga€™s paper.
Our daughter who is also in the Army was in special training for 3 A? months and Oma and I took care of Alan at our home. At the local daycare, Alan met his friend Noah and they played together for the duration of this time. Donations can be sent to any PNC bank location in Pennsylvania directed to the Noah Staley Trust Fund. This cancer is so rare that only about 100 people in the US have ever been diagnosed with this.
I am asking all of my readers, please pray to our Lord for his healing, that his parents get the much needed monies, and that everyonea€™s faith shall increase as they see the Glory of God do a miracle. Help me boldly claim my full capacity for your use.a€? ------------- Donna Givlera€”quoting Katie Brazelton of Saddleback Church in her devotional book titled a€?Praying for Purpose, for Womena€?.
Everyone who lives in me and believes in me will never die.a€?1 Corinthians Chapter 15, vs.
42: Our earthly bodies are planted in the ground when we die, but they will be raised to live forever. 27: For you will not leave my soul among the dead or allow your Holy one to rot in the grave.
2: The leaders were very disturbed that Peter and John were teaching the people that through Jesus there was a resurrection of the dead. 11: I want to suffer with him, sharing in his death, so that one way or the other I will experience the resurrection from the dead. It proved that he was God and that He had power even over His own death and Satana€™s dominion. God can resurrect our lives, our dreams, and our visions if we ask him to or if it is His will for us. If we have a dream or vision and we lose sight of it we can gain our sight back if we ask Him in prayer. She continued her life style and left her son with babysitters while she partied and enjoyed life (she thought). One day, depressed of how her life was going, she drove past our church and stopped in on a whim.
We sponsored her that Christmas and had much joy running around buying her son Jared presents. Over the next two years we connected a couple more times and gave her encouragement when we seen her.
Last year we gave her a gift card for a restaurant so that she and Jared could have a nice meal out together. She now has a good full time job with benefits, her son is doing fantastic in school, and she is looking exceptionally healthy and emotionally stable now.
For she took the courage in her slow death of life and laid all her hope at the foot of the cross. My wife and I thank God that he let us participate, even if it was very little, in her re-birth. Shortly after the dream, we were visiting YWAM in Lebanon and they were showing us their prayer tent that they use in Lancaster and Cape Cod. This was with the hope that someone would step up to the plate and donate a space to erect it.
However, recently the pastors of the Gathering Place (a project to help people with Aids) asked us to help bring CAP some clothes this winter. Just open your mouth and ask.a€?A a€?Even though your promise may be postdated, remember whose signature is on the checka€? Pastor Pop-Pop 11-8--09. What started out as something to just help pastor my children, has turned into something that may be helping lots of people.
According to Yahoo my host, I have an average of 50 hits a week on the Pastor Pop Pop site. This weekend at a prayer tent at a local flea market, I seen a leg grow that was shorter than the other one. Every week from now on there will be two tabs to the right of the Home Page that will be new.
We will address both today and you may click on the Tab in future weeks to experience the Altar Call again.
A Christian artist once said that when she was in another country and away from her Church, she would sit and pray alone and have communion by herself to remind her of her faith.
That inspired my wife and me to do it occasionally by ourselves and with some of our Amish friends. It can be about your body, mind, soul, family, friends, healing needed, finances, challenges, or anything that you wish.
Turn away from your former self, study in the Word (the Bible) and find yourself a good Christian Church that will support you and help you grow in your faith.
The Son being Jesus Christ who died on the cross at Calvary and shed his blood for our sins.
I believe that since I now accept Him as my Lord and Savior that I have been washed clean of my sins and guilt by his blood. Jesus, I love you.a€? A If you prayed this simple prayer, you are saved and re-born in Him.
We are going to drown!a€? He replied, a€?You of little faith, why are you afraid?a€? Then he got up and rebuked the winds and the waves, and it was completely calm.
The eyes of the Lord are upon those who love him; he is their mighty shield and strong support, a shelter from the heat, a shade from the noonday sun, a guard against stumbling, a help against falling. Although I own and study from many various different Bible translations, I personally normally use the NAB version. Occasionally I like to read some of the a€?missing books of the Biblea€? sometimes called the Apocrypha. They include the books of the books of Baruch, Judith, both Maccabees, Sirach, Tobit and the book of Wisdom. If youa€™re Amish (I do have some Amish readers), you may find these books in an earlier version of the King James printing.
Any way, I was reading the book of Sirach and through some of the verses it was put on my heart that I treated this person somewhat wrongly and it could have been done through ambition or pride of mine. I immediately broke down and confessed this sin to Jesus and asked for Goda€™s forgiveness. However, I will declare that the Lord has closed a door but he will surely open a new and better one.
I choose to believe this truth and not the news media and evil spirits who would much rather us to believe that this bad economy, unemployment, and world affairs will defeat us.
He was led by the Spirit in the wilderness, where he was tempted by the devil for forty days.
The Scriptures say, a€?People do not live by bread alone.a€™a€? Then the devil took him up and revealed to him all the kingdoms of the world in a moment of time.
12: For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places.
It is good for us to know the Scriptures and write some down to pray and declare a€?in Jesusa€™ namea€™ when we are being attacked.
When you are in the battles of life, say a verse or two out loud and declare it over your life in Jesusa€™ name. Tell Satan to, a€?Get out of my life, body, mind, and soul and leave me alone in Jesusa€™ namea€? And use the arrows against him. Have mercy on me and hear my prayer.Go away, all you who do evil, for the Lord has heard my weeping.
He rescued me from my powerful enemies, from those who hated me and were too strong for me. I will thank the Lord because he is just; I will sing praise to the name of the Lord Most High.
My enemies retreated; they staggered and died when you appeared.Turn and answer me, O Lord my God!
Dona€™t let my enemies gloat, saying, a€?We have defeated him!a€? Dona€™t let them rejoice at my downfall.Even though I walk through the darkest valley, I will not be afraid, for you are close beside me. Protect my life from my enemiesa€™ threats.But God himself will shoot them with his arrows, suddenly striking them down.
Pray and think on this thing called freedom, which we take for granted but is being eroded away.
37-40: Then He said to him (a Pharisee), a€?Love the Lord your God with all your heart, with all your soul, and with all your mind.
21: The one who pursues righteousness and faithful love will find life righteousness, and faithful love. Many relatives were coming to our home to partake in the golden turkey and all the other foods and treats my wife prepared. So I will not be spending Thanksgiving having dinner around a table with my family like you are going to. If people like you would not patronize this store on holidays and make sure that you have all your stuff the day before, it would be unlikely that they would stay open. It also made me think about all the other stores that are open on these days and the countless others that have to work those days and cannot have an enjoyable time like some of the rest of us. And dona€™t forget to thank them for being there if you just cannot bear not to go to the store for that a€?emergencya€? item. 37-38: On the last day, the climax of the festival, Jesus stood and shouted to the crowds, a€?Anyone who is thirsty may come to me! For the Scriptures declare, a€?Rivers of living water will flow from his hearta€™.a€?Matthew Chapter 11, vs. On one day before his memorial service when we were all there at his home, his daughter went out in the backyard by her self. She was walking around in the back yard and my other brother and I decided to go out and comfort her. She said that she looked up in the sky (it was blue and full of clouds that day) and, a€?I saw a very large white hand that seemed to reach down to mea€?. She stated that she felt it was her daddya€™s hand and because of this she felt better knowing that he was still watching over her.
We may go through many troubles and trials in our lives but God will always be with us and never forsake us. 12-13: If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go and search of the stray? And if he finds it, amen, I say to you, he rejoices over it more than over the ninety-nine that did not stray.
After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need.
So he hired himself out to one of the local citizens who sent him to his farm to tend the swine.
Coming to his senses he thought, a€?How many of my fathera€™s hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, a€?Father, I have sinned against heaven and against you.
While he was a long way off, his father caught sight of him and was filled with compassion. Loads of cars and cameras were set up by the Audubon society to just catch a glimpse of it.
You may have had parents or grandparents that were religious and went to church and prayed.
Perhaps you have done something you consider really bad and believe God just doesna€™t love you anymore. Through his Son, if you confess your sins and ask for his forgiveness, you will be washed clean again.
One that will help you feel better, enriches your soul, shower you with His Word, and nurture your faith so it grows in the path of Christ. I wish to thank all my readers for visiting my web site this year and I hope that it helped in some way. She will give birth to a son and will call him Immanuel (which means a€?God is with usa€™).Micah Chapter 5, vs.
2: But you, O Bethlehem Ephrathah, are only a small village among all the people of Judah . God sent him to buy freedom for us who were slaves to the law, so that he could adopt us as his very own children.John Chapter 20, vs. 30-31: The disciples saw Jesus do many other miraculous signs in addition to the ones recorded in this book. But these are written so that you may continue to believe that Jesus the Messiah, the Son of God, and that by believing in him you will have life by the power of his name.Luke Chapter 2, vs. 9-12: Suddenly, an angel of the Lord appeared among them, and the radiance of the Lorda€™s glory surrounded them. The Savior a€“ yes, the Messiah, the Lord a€“ has been born today in Bethlehem, the city of David! The names have been changed and the name of their Church deleted to help keep their identities secret. It was at this Church that we also got baptized together and rededicated our lives to Christ. I desire a man after your own heart and if that is not Mark then remove him.a€? I also said, a€?But Lord, divorce is not your desire, I believe in you.
Mark has too much pride to come down to the altar, but I know if you can make a Donkey talk, you can call him out!a€? (Read Numbers Chapter 22, vs. God has something to say.a€? Now the Pastor did not know Mark and did not know what I had prayed before we came here, only God knew.
I now read the Bible to them every day, monitor their TV, take them to Church, and lay hands on them and speak blessings into their lives.



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