Relevant bibliographies by topics / Marriage service - Texts

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Academic literature on the topic 'Marriage service - Texts'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Marriage service - Texts"

1

Воронцов, Василий. "The Place and Significance of Litany in the Divine Service and the Manner of its Execution." Праксис, no. 2(4) (August 15, 2020): 137–48. http://dx.doi.org/10.31802/praxis.2020.4.2.009.

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Поводом для написания данной статьи послужила обеспокоенность автора состоянием богослужения в наши дни. Причём тревогу вызывает не сокращение объёма литургических текстов, а потеря понимания и чувства значимости некоторых из них. Отсюда, естественно, развивается достаточно вольное отношение к ним и, соответственно, небрежное исполнение их во время богослужения. После краткого упоминания о том, как должна совершаться служба Богу, автор переходит к основному предмету статьи. А она посвящена ектении как важнейшей части почти всех особо значимых богослужебных чинов Православной Церкви. В публикации представлены виды ектений, дана характеристика их содержания, показано их место во всех службах, где они встречаются, выявляется их особая роль среди множества других молитвословий, из которых состоит то или иное богослужение. Особое внимание уделено причине неоднократного употребления ектений в составе канонов утрени. Здесь ектении призваны снять напряжение внимания при исполнении подряд большого количества тропарей. В наибольшей степени это относится к канону в первый день Пасхи. Неслучайно, только на этой службе ектении произносятся после каждой песни канона. Кроме этого, в статье даётся обоснование неоднократного произнесения ектений и на службах, не относящихся к суточному кругу, каковы ми являются все пространные чинопоследования Требника, такие как службы таинств Крещения и Венчания, чины отпевания усопших, молебные пения. Отдельно отмечается образ исполнения ектении священнослужителями и хором. При этом особый акцент делается на те изъяны при совершении богослужения, которые укоренились почти во всех современных храмах. The reason for writing this article was the author’s concern about the state of Orthodox divine service in our days. Moreover, it is not the reduction in the volume of liturgical texts that causes concern, but the loss of understanding and a sense of the significance of some of them. Of course, this follows a rather free attitude to them and their careless performance during the worship service. After a brief mention of how the worship service to God should be performed, the author proceeds to the main subject of the article. And it is dedicated to the litany as the most important part of almost all particularly important liturgical ranks rites of the Orthodox Church. The publication presents the types of litanies, describes their content, shows their place in all wor ship services where they occur, and reveals their special role among the many other prayers of which this or that Orthodox divine service consists. Special attention is paid to the reason for the repeated use of litanies in the canons of Matins. Here litanies are designed to relieve the stress of attention when performing a large number of troparia in a row. To the greatest extent it relates to The Canon of Easter in the first day of Easter. It is no coincidence that only at this worship ser vice litanies are pronounced after each song of the canon of Matins. In addition, the article justi fies the repeated pronunciation of litanies also in worship services not related to the daily circle, which are all the lengthy extensive ranks rites Orthodox Breviary (Trebnik), such as the services of the sacraments of Baptism and Marriage, the funeral rites for the deads, prayer services. The ar ticle separately notes the manner of litany execution by the clergy and choir. At the same time, special attention is paid to those shortcomings in the worship that are rooted in almost all mod ern Orthodox temples.
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2

Patrick, Stephanie. "Life Is But a Story: Female pleasure and agency in Beyoncé’s autobiographical film." Journal of Fandom Studies 8, no. 3 (September 1, 2020): 251–63. http://dx.doi.org/10.1386/jfs_00022_1.

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While the rise of new media has led to a blurring of stars’ public personae and private, intimate lives, the musician, in particular, has long been expected to share their private, authentic self through their music. This is certainly the case with superstar Beyoncé, whose 2016 solo album Lemonade was widely received as a revealing portrait of her marriage to hip hop mogul Jay-Z. Yet Beyoncé has long been playing with the public‐private divide as a key part of her star persona. Her decision to limit media interviews has allowed her to maintain unprecedented control of her star image; an image that is now corralled through the texts that she herself circulates via her music, videos and other media. One such notable, yet under-examined text is her 2013 autobiographical film Life Is But a Dream. Both the narrative and the production of the film serve to teach audiences how to read the rest of Beyoncé’s cultural work; as work that is fully controlled by her and intended for women. This pedagogical film disrupts common readings of her image and performances as being in the service of a male gaze, thus opening up new pleasures and potentials for female fans more broadly and Black female fans more specifically. Life Is But a Dream is thus a central, rather than a periphery text in Beyoncé’s star image, complementing and complicating the work she produces across other media formats.
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3

Bridges, Emma, and Joanna Paul. "Reception." Greece and Rome 65, no. 1 (March 15, 2018): 133–36. http://dx.doi.org/10.1017/s0017383518000074.

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With Killing Hercules, Richard Rowland has produced a wide-ranging trans-historical discussion of re-workings of the relationship between the mythical Hercules and Deinaira, from Sophocles’ fifth-century bceTrachiniae to Martin Crimp's 2004 play, Cruel and Tender, and a 2014 staging of Handel's operatic Hercules. Impressive for the breath-taking variety of receptions of the story of Deianira's killing of her husband, the volume devotes as much attention to medieval, post-Reformation, and eighteenth-century versions as to ancient texts (including, as well as Sophoclean tragedy, receptions in Latin – for example, the pseudo-Senecan Hercules Oetaeus and Ovid's Heroides – which lie behind many post-classical re-workings of the story) and contemporary retellings; the study touches on several Italian, French, and German versions as well as those in English. As a scholar who has direct experience of theatre practice, Rowland draws on his involvement in staged versions of both Trachiniae (his own verse translation, which he includes as an appendix) and Cruel and Tender in order to provide fresh insights on both of these texts. The resulting volume, which illustrates the complex and varied reflections on masculinity and sexual identity prompted by the characters of Hercules and Deianira, has at its heart questions relating to the gendered role of violence in retellings of the myth both on a domestic level and in relation to international politics. Hercules has been seen as everything from the epitome of masculine virtue and heroic self-sacrifice to abuser and serial adulterer, ‘sexual deviant and disastrous husband’ (115); in her turn, Deianira – in some versions denied a voice altogether – has been variously portrayed as duplicitous or insane, or as a victim whose killing of her abuser is deserving of sympathy. The chapter on the Middle Ages illustrates well the re-appropriation of the story to serve a range of political, religious, and social agendas – from condemnation of Hercules’ lack of self-control by Augustine to valorization of his sexual violence, as well as the misogynist and misogamist interpretations of Deianira which were marshalled in service of debates on the role of marriage. Elsewhere, Rowland shows how the tale could be used simultaneously on both sides of a single political conflict – during the Civil War period, both regicides and royalists used lines from Seneca's Hercules Furens to insist on the rectitude of their respective stances (153–4). Even those already familiar with the reception of the figure of Hercules will find something new in this rich exploration of the pliability of one mythical story.
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Amoah, Charles Agyei, Thomas Agyemang, Samuel Agyemang, and John Richmond Sekyi. "Perception of Marital Satisfaction Among Couples in the Asante Akim North Area." International Journal of Scientific Research and Management 8, no. 07 (July 1, 2020): 1454–80. http://dx.doi.org/10.18535/ijsrm/v8i07.el02.

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The purpose of the study was to investigate the perception couple holds that may knit marriages together in order to avert many crises that are common in marriages in the Asante Akim North Area. Two research questions and two hypotheses were formulated to guide the study. The survey design which involves the qualitative and quantitative approach was employed for the study. The simple random sampling technique was used to select a sample size of 200 respondents (thus 100 males and 100 female couples) for the study. The study sought the views of respondents using questionnaires and focus group interview was the main instrument used for the study. Data were analyzed using various analytical techniques and t-tests. Among the present study’s findings was that there was no statistically significant sex difference in what constitute marital satisfaction. The findings also suggested that there was no statistically significant age difference in what constitute marital satisfaction.The study concluded that; intimacy in a relationship is very important particularly with reference to how we spend our time. A lot of the frictions that do come into marriages are as a result of lack of spending time together during leisure time. Couples that had fun together during leisure time were found to be more satisfied in their marriages. It was recommended that, there is the need for effective Guidance and Counselling service concerning home management and financial management on the part of couples and also newly married, aspirants and the youth should seek counselling about marriage, concerning joys and problems.
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5

Busse, U. "The relevance of social history to the interpretation of the Gospel according to John." Verbum et Ecclesia 16, no. 1 (September 20, 1995): 28–38. http://dx.doi.org/10.4102/ve.v16i1.436.

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The relevance of social history to the interpretation of the Gospel according to JohnThe relevance of a socio-historical reading of John's Gospel is illustrated through the analysis of John 2:1-11, 8:33-36 and 21:7. In each case a social senario of a particular situation is presented by utilizing different ancient sources. The results are then applied to the mentioned passages in John's Gospel in order to illustrate the relevance of a socio-historical reading of John.Although exegesis has once more renewed its interest in ancient social historyl, one gets the impression that the Gospel according to John2 has remained untouched by this most welcome development. It is certainly true that the Gospel and Acts of Luke and Paul's correspondence3 are the most rewarding objects of research. Nevertheless, there is also a large number of texts in the other scriptures that would become considerably more accessible if a socio-historical comment were to be added. The metaphoric "text-world" of John's Gospel, for instance, if seen against the background of social history, reveals the complex associations that the lecture of this text would have evoked in the original reader. Thus the "world of the reader" is illuminated brighter than ever. An "I-am-word" in which Jesus claims to be the Bread of Life (John 6:35), for example, is based on a real life experience that today's reader in Old Europe cannot easily follow, because he can readily obtain his bread from the bakery every morning. However, as soon as Peter Garnsey's4 essay is consulted for the understanding of this text, the "textworld" becomes more vivid and reaches out to the first reader, asking him to associate the word with his own dailybread- experience and to consider the soteriological relevance of the statement. In this way, id est through the reader's adding his own experience to the assertion, the theological value of the statement Jesus makes, according to John, namely to be able to satisfy man's basic needs, is also communicated on an emotional level.In this paper I would like to discuss the great importance of this approach with regard to the exegesis of the Gospel according to John. To exemplify my point of view I have chosen the less imposing but, in my mind, nevertheless fundamental topic of the lower services. It belongs to the semantic field of "slavery", namely "service", and mainly appears in the story of the marriage at Cana, in chapter 8, in the extensive farewellscene and in the final chapter, chapter 21. I shall accordingly deal with those passages consecutively. However, I shall only touch upon the farewell speeches in passing.
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Andrianova, Irina. "Stenography and Literature: What did Western European and Russian Writers Master the Art of Shorthand Writing For?" Studia Slavica Academiae Scientiarum Hungaricae 64, no. 1 (June 2019): 1–11. http://dx.doi.org/10.1556/060.2019.64101.

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What brings together Daniel Defoe, Charles Dickens, Vsevolod Krestovsky, Nikolai Chernyshevsky, Fyodor Dostoevsky, Аlexander Kuprin, George Bernard Shaw, and Аstrid Lindgren, i.e. writers from different countries and belonging to different epochs? In their creative work, they all used stenography, or rapid writing, permitting a person to listen to true speech and record it simultaneously. This paper discloses the role of stenography in literary activities of European and Russian writers in the 19th and early 20th centuries. Some researchers believe that the first ties between shorthand and literature appeared in the days of Shakespeare when the playwright's competitors used shorthand to put down the texts of his plays. Others have convincingly refuted this viewpoint, proving that such records never existed. The most famous English novelist in the 17th and 18th centuries Daniel Defoe can be considered one of the first writers who used shorthand in his literary work. The writers mastering the art of shorthand writing such as Defoe, Dickens, and Lindgren were popular in various professional spheres (among others, the secret service, journalism, and secretarial service) where they successfully applied their skills in shorthand writing. Stenography was an integral part of a creative process of the authors who resorted to it (Dostoevsky, Krestovsky, Shaw, and Lindgren). It economized their time and efforts, saved them from poverty and from the terms of enslavement stipulated in the contracts between writers and publishers. It is mainly thanks to stenography that their works became renowned all over the world. If Charles Dickens called himself “the best writer-stenographer” of the 19th century, F. M. Dostoevsky became a great admirer of the “high art” of shorthand. He was the second writer in Russia (following V. Krestovsky), who applied shorthand writing in his literary work but the only one in the world literature for whom stenography became something more than just shorthand. This art modified and enriched the model of his creative process not for a while but for life, and it had an influence on the poetics of his novels and the story A Gentle Creature, and led to changes in the writer's private life. In the course of the years of the marriage of Dostoevsky and his stenographer Anna Snitkina, the author's artistic talent came to the peak. The largest and most important part of his literary writings was created in that period. As a matter of fact, having become the “photograph” of live speech two centuries ago, shorthand made a revolution in the world, and became art and science for people. However, its history did not turn to be everlasting. In the 21st century, the art of shorthand writing is on the edge of disappearing and in deep crisis. The author of the paper touches upon the problem of revival of social interest in stenography and its maintenance as an art. Archival collections in Europe and Russia contain numerous documents written in short-hand by means of various shorthand systems. If humanity does not study shorthand and loses the ability to read verbatim records, the content of these documents will be hidden for us forever.
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Craymah, Joshua Panyin, Robert Kwame Oppong, and Derek Anamaale Tuoyire. "Male Involvement in Maternal Health Care at Anomabo, Central Region, Ghana." International Journal of Reproductive Medicine 2017 (2017): 1–8. http://dx.doi.org/10.1155/2017/2929013.

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Background. Globally, male involvement in maternal health care services remains a challenge to effective maternal health care accessibility and utilization. Objective. This study assessed male involvement in maternal health care services and associated factors in Anomabo in the Central Region of Ghana. Methods. Random sampling procedures were employed in selecting 100 adult male respondents whose partners were pregnant or had given birth within twelve months preceding the study. Pearson Chi-Square and Fisher’s exact tests were conducted to assess the association of sociodemographic and enabling/disenabling factors with male involvement in maternal health care services. Results. Some 35%, 44%, and 20% of men accompanied their partners to antenatal care, delivery, and postnatal care services, respectively. Male involvement in antenatal care and delivery was influenced by sociodemographic (partner’s education, type of marriage, living arrangements, and number of children) and enabling/disenabling (distance to health facility, attitude of health workers, prohibitive cultural norms, unfavourable health policies, and gender roles) factors. Conclusion. The low male involvement in maternal health care services warrants interventions to improve the situation. Public health interventions should focus on designing messages to diffuse existing sociocultural perceptions and health care provider attitudes which influence male involvement in maternal health care services.
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8

Chiu, Marcus Y. L., and Winnie W. N. Ho. "Intent to Remarry Among Chinese Elderly Widowers: An Oasis or an Abyss?" American Journal of Men's Health 4, no. 3 (August 25, 2009): 258–66. http://dx.doi.org/10.1177/1557988309342001.

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To investigate the intent to remarry and the predictors for such intent with psychosocial variables, this study used male interviewers to interview 180 Chinese elderly widowers. A structured questionnaire on singlehood and intent to remarry, which developed out of a pilot in-depth focus-group study, was used. Data were analyzed with nonparametric tests and logistic regression. The intent to remarry was predicted by younger age, inability to meet sexual needs, and dissatisfaction with widowhood. A total of 40% of these widowers who wanted a partner considered finding one from Mainland China. The sex-related findings were very different from previous studies on Chinese men. They showed that there should be professional support to help them to better adjust to late-life marriage. In addition, the study uncovered the need to expand the scope and enhance the sensitivity of current general practitioners and geriatric services to address issues beyond medical concerns.
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Li, Feng, Haipeng Jia, Ziyi Cai, Sihai Liu, Xuesong Lu, Xinyi Zeng, and Paul S. F. Yip. "Putting the Blame on Others in Suicide Notes From Shanghai and Wuhan, China." Crisis 41, no. 6 (November 2020): 469–74. http://dx.doi.org/10.1027/0227-5910/a000677.

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Abstract. Background: Suicide note leavers sometimes blame others for their death. The blame could reveal extrinsic suicide risk factors and thus countermeasures may be ascertained. Aims: This study included suicide note leavers in Shanghai and Wuhan ( n = 555) to examine (a) who was inclined to put the blame (b) on whom and (c) for what reason(s). Method: Logistic regressions were used to compare the note leavers who blamed others with those who did not. Cramer's V tests were used to examine the correlations between the note leavers' demographics and the targets of the blame. Results: Note leavers who used poisoning and cutting were more likely to blame others compared with those who used jumping, drowning, and hanging. Non-native note leavers tended to more frequently blame social problems and their workplaces compared with the natives. The common reasons for the blame on nonfamily members, children, and lovers/spouses were being mistakenly blamed for something, being disobedient, and having conflicts/hatred, respectively. Limitations: Some blame could have been made under the influence of psychiatric disorder/substances, and thus potentially deviated from the facts. Conclusion: Emotional/marriage consultations and family-therapy services should be made available to females experiencing love/family crises. Mental health services in the workplace could help reduce suicide risks.
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Nasution, Diah Lestari, Nur Asnah Sitohang, and Cut Adeya Adella. "DETEKSI DINI KANKER SERVIK PADA WANITA USIA SUBUR DENGAN INSPEKSI VISUAL ASAM ASETAT (IVA TEST) DI KLINIK BERSALIN KOTA MEDAN." Jurnal Riset Hesti Medan Akper Kesdam I/BB Medan 3, no. 2 (December 1, 2018): 33. http://dx.doi.org/10.34008/jurhesti.v3i2.41.

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Cervical cancer in Indonesia ranks first, 65% of the patient's condition is in an advanced stage. In research in thirteen anatomical pathology laboratories in Indonesia, the frequency of cervical cancer patients was around 18.5%. This community service aims to: (1) provide communication, education and information (IEC) about cervical cancer and the benefits of IVA Test; (2) conduct IVA Test; (3) measure WUS's knowledge about cervical cancer and IVA test. Performed at the maternity clinic, namely SAM maternity clinic (20 people) and Sari (20 people). Data analysis using dependent t test. The results of the activity were data from 26-30 years old (40%), Batak tribes (13%), Islamic religion (95%), first marriage (77.5%), high school / diploma / undergraduate education (80%), IRT (77.5 %), the work of husband's employee (52.5%), first age married 26-30 years (40%) and not smoking (80%); using injection contraception (42.5%); the obstetric history of the majority of WUS giving birth twice (42.5%) , never checked (80%), no brother is sick (75%), breast cancer (10%), not much vaginal discharge (65%), no pain under the abdomen (70%), no bleeding during intercourse (90%) and did not experience irregular menstruation (55%); results of IVA WUS Test were negative (80%), inflammation (17.5) and positive (2.5); WUS knowledge before being given Information Education Communication (IEC) about cervical cancer and the IVA Test averages = 13.58, SD = 3.012 and after being given health education on average = 14.30, SD = 3.275. The results of statistical tests obtained different mean = 0.725 and P value = 0.016, it can be concluded that there was a significant effect of IEC on WUS knowledge about cervical cancer and IVA Test. Keywords: Cervical cancer, fertile age women (WUS), IVA Test
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Books on the topic "Marriage service - Texts"

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Searle, Mark. Documents of the marriage liturgy. Collegeville, Minn: Liturgical Press, 1992.

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Mark, Searle. Documents of the marriage liturgy. Collegeville, Minn: Liturgical Press, 1992.

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Glusker, David Lowell, and Peter Misner. Words for your wedding: The wedding service book. New York, NY: HarperOne, 2009.

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Church, Catholic. Ritual del Matrimonio: Ritual romano reformado por mandato del Concilio Vaticano II : promulgado por su Santidad Pablo VI y revisado por su Santidad Juan Pablo II. [Collegeville, Minn.?]: Liturgical Press, 2010.

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Greek Orthodox Archdiocese of North and South America. The service of the betrothal & the sacrament of holy matrimony. Brookline, MA: Holy Cross Orthodox Press, 1994.

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A, Jarret Peter, ed. Juntos para toda la vida edici"n corregida y aumentada: Una preparación para la celebración del matrimonio. Liguori, MO: Libros Liguori, 2012.

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Church, Armenian. Kanon Surb Psaki Amusnutʻean Hayastaneaytsʻ Aṛakʻelakan Ekeghetsʻwoy =: The canon of the Sacrament of Holy Matrimony in the Armenian Apostolic Church. [New York: Prelacy of the Armenian Apostolic Church of America, 1990.

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Office of Worship for the Presbyterian Church (U.S.A.) and the Cumberland Presbyterian Church., ed. Christian marriage: The worship of God. Philadelphia: Westminster Press, 1986.

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Durand, Georges. Paroles de fête pour deux: Célébrer le mariage. Paris: Desclée De Brouwer, 1985.

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From the heart: Personalizing your wedding homily with your own hopes and expectations. Notre Dame, IN: Ave Maria Press, 1998.

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Book chapters on the topic "Marriage service - Texts"

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Gollance, Sonia. "The Ballroom." In It Could Lead to Dancing, 93–120. Stanford University Press, 2021. http://dx.doi.org/10.11126/stanford/9781503613492.003.0005.

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Participation in social dancing was an important marker in the Jewish process of embourgeoisement. European Jewish literary texts portray the ballroom as site for testing Jewish admission to elite pastimes and present the ball as a window into Jewish cultural aspirations. The question of whether both Jews and Christians are included in these social spaces is an important issue in many of these texts, revealing the way the dance floor shows gendered pathways to acculturation. Authors frequently underscore this theme by using the dance floor in the service of (unsuccessful) marriage plots. This chapter explores two types of ballroom space: elite non-Jewish balls to which only very select Jews were invited (such as in Karl Emil Franzos’s Judith Trachtenberg, 1891) and Jewish balls that might also include non-Jewish guests (such as in Clementine Krämer’s Der Weg des jungen Hermann Kahn, The Path of Young Hermann Kahn, 1918).
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Bremer, Francis J. "The Godly Community." In One Small Candle, 109–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197510049.003.0008.

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Not all of the members of the Leiden congregation had come to Plymouth in the initial settlement attempt. John Robinson remained with those in the Netherlands for the time, leaving lay elder William Brewster as the spiritual guide for the Plymouth congregation. Sunday services consisted of a morning session of prayer, scripture readings, and a sermon and discussion of those texts, concluding with psalm singing. The afternoon service was similar but with a session of prophesying that allowed the congregants to focus on a particular issue. Sermons frequently urged a social gospel upon the listeners, encouraging them to put the needs of others above their selfish interests. During much of the 1620s there was no provision for baptism or the Lord’s Supper because there was no ordained minister and it was determined that Brewster as elder could not officiate at the sacraments. Following the Dutch model, marriage was a civil rather than a religious ceremony.
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Lauber, Vanessa. "The Hospitable Aesthetics of Alison Bechdel." In The Comics of Alison Bechdel, 3–21. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496825773.003.0002.

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The birth of queer studies as an academic discipline is defined by its break from LGBT politics, with the goals of marriage and military service pitted against radical queer liberation. In broad strokes, LGBT studies produces sexual orientation as a category, while queer studies seeks to upend categorical thought. Alison Bechdel’s unique insight into that tension arises from her complex and nuanced attempts to represent marginalized identities in a form that has been itself marginalized. Her politics of the outsider cannot be cast off in a dismissive reading of her popularity in the cultural imagination, nor hewn from the longer history of her formal innovation. Taken as a whole, the paradoxical and yet co-constitutive relationship between the queerness of her forms and the mainstream popularity of her texts performs a sort of queer world-building. To the extent that her work cultivates empathy or community, it does so not only, perhaps, in the service of identity-based movements or bald market capitalism, but also by modeling a more radical, relational aesthetic that illuminates the ongoing power of queer critique.
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Garloff, Katja. "Interfaith Love and the Pursuit of Emancipation." In Mixed Feelings. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501704963.003.0002.

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This chapter reads Lessing's and Mendelssohn's reflections on interfaith love and marriage in the light of their interventions in the debates about Jewish emancipation. In Jerusalem (1783), Mendelssohn affirmatively cites the Judaic injunction against interfaith marriage while appealing to the “brotherly love,” or political goodwill, of his Christian readers. Lessing plots his famous plays on religious tolerance, The Jews (1749) and Nathan the Wise (1779), around impossible Christian-Jewish romances. The plays' logic is best described as one of incomplete sublimation, a redirection of erotic energies that never comes to a standstill and that thwarts any complacent vision of interfaith harmony. Both Lessing and Mendelssohn suggest that “affective kinship” may serve as a foundation of communities in which different religious groups enjoy political equality. At the same time, their awareness of the precariousness of such kinship— and of all interreligious love—enhances the appeal character of their texts.
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Donker van Heel, Koenraad. "Women Can Party Too." In Mrs. Naunakhte & Family. American University in Cairo Press, 2016. http://dx.doi.org/10.5743/cairo/9789774167737.003.0011.

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This chapter examines an ostracon, O. Cairo CG 25705 + O. IFAO 1322 + O. Varille 38 (or O. Cairo CG 25705+), showing what appears to be a women's drinking party in Deir al-Medina. At first glance, O. Cairo CG 25705+, dated to the reign of Ramesses III or IV, seems to deal with a women's drinking party in honor of the goddess Hathor. The text also mentions Telmontu, who was related to Naunakhte through marriage: her son Neferhotep was married to his daughter. However, this might not be the goddess Hathor after all, but the birthday girl herself (or perhaps a girl who had just had her first menstruation or child). The personal name Hathor is actually not all that uncommon in Deir al-Medina. In theory this drinking party could even refer to a memorial service for a deceased Hathor. This chapter considers the possibility that Naunakhte's daughters and sons, and even her husband Khaemnun, attended similar events.
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"distinctive character of eighteenth-century evangelicalism, the focus has to be upon the ways in which these four elements were changed, modified or dif-ferently understood, or how they were given an altered significance during this period. Here, the seventeenth-century historian moves beyond his strict sphere of competence and into the realm of speculation. However, it would seem that one key discontinuity between the puritan theology of the seventeenth cen-tury and much of the evangelicalism of the eighteenth is that of the university context. Certainly in the form of English and Dutch puritanism, seventeenth-century Protestantism represented a successful marriage between academic theology and pastoral concern, whereby supremely accomplished learning connected with the life of the everyday believer through the media of ser-mons, catechisms and the pastorates of men who were well versed in scholastic theology. As such, it held two apparently incompatible strands of Protestant thought and life together: the need for a responsible, learned and theological approach to the biblical text and the belief that every individual, from the greatest to the least, had the responsibility to believe in God for their own salvation. Events in the latter part of the seventeenth century, however, served to rupture this relationship. In England the Restoration of 1660 and the subsequent imposition of the Clarendon Code effectively terminated puritanism as a movement and excluded not only serving puritan ministers but also subsequent generations of Nonconformists from both the Anglican ministry and, more importantly, from the universities. When nearly 2,000 puritan ministers left the established church in 1662, they took their theological tradition away from its academic roots in a university culture which stemmed from the Middle Ages and had been modified by the Renaissance. Their heirs in English Nonconformity were often men of formidable intellect – the names of Isaac Watts and Philip Doddridge spring immediately to mind – but they were not university men. They were not schooled in the language and thought forms of their puritan forebears and the theology they expounded did not coincide with that of their heritage in some of its most important aspects." In The Rise of the Laity in Evangelical Protestantism, 46–51. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-24.

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