The King James Bible (KJB) is an English translation of the Christian Bible for the Church of England, commissioned in 1604 and completed and published in 1611 under the sponsorship of James VI. The original (1611) King James Version included all the books in the Septuagint, including 14 books of the Apocrypha, but changed to the 66 books, 39 Old Testament and 27 New Testament, in the 1739 version to align with the Masoretic texts. They translated the New Testament from Greek, the Old Testament from Hebrew and Aramaic, and the Apocrypha from Greek and Latin. The King James Bible was the third translation into English approved by the English Church authorities, with the first being the Great Bible, commissioned by King Henry VIII in 1535, and the 2nd was the Bishops’ Bible, commissioned by Queen Elizabeth I in 1568. The Bishop’s Bible was influential in writing the KJB, and its text served as the translators’ primary guide, including keeping the proper names of the people in the bible.
When a question arose concerning the Bishops’ Bible translation, they permitted the translators to consult other translations from a pre-approved list that included: the Geneva Bible, the Coverdale Bible, the Tyndale Bible, Matthew’s Bible, the Taverner’s Bible and the New Testament of the Douay-Rheims Bible. Over the course of the 18th century, the KJB unseated the Latin Vulgate as the standard version of scripture for English-speaking scholars, replacing it in almost all Anglican and English Protestant churches. By the start of the 19th century, this version of the Bible became the most printed book in history and one of the most important books in English culture. They based most of the 19th century printings on the standard text of 1769 version, edited by Benjamin Blayney while at Oxford, which omit the Apocrypha books and is the King James Version used today.
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Lady Montefiore wrote “The Jewish Manual” because of the increasing enthusiasm amongst the Jews in their ancient roots, traditions, and cook. It outlined the procedures necessary to adhere to the individual conduct expressed in the Bible, in Leviticus (in Hebrew Vayikra). Although many cookbooks published prior to The Jewish Manual were full of information, they were worthless to the Jewish servant. None of them consisted of distinctively Jewish recipes nor considered the scripturally forbidden items and food combinations deemed essential elements of a dish in the Hebrew kitchen. Lady Montefiore sought to make the art of cooking as effortless as possible by making her recipes straightforward, simple, and succinct. She was attentive to the details concerning the exactness and cost of the portions allotted. Her meals could be depended on, because she’d had them prepared and analyzed in her own kitchen. She deliberately disregarded all laborious and costly methods of cooking as opposite to the aim of her cookbook; which was to instruct the Jewish housemaid in the extravagance and frugality of the table, on which most of the gratification of social interaction hinges.
Preliminary Remarks by the Author
We avail ourselves of the opportunity our editorial capacity affords, to express our hope, that with all its faults and deficiencies “The Jewish Manual” may prove to the homemaker a useful assistant, and be fortunate enough to meet with their lenient, kind, and favorable consideration.
“Our collection will be found to contain all the best recipes, hitherto bequeathed only by memory or manuscript, from one generation to another of the Jewish nation, and those which come under the denomination of plain English dishes; and also, such French ones as are now used at all refined modern tables”.
About the book
Published in London in 1846, “The Jewish Cookbook” is the first Jewish cookbook on personal hygiene and social deportment written in English, and it reflects the social and economic status of English Jews. The focus of the book is on the East European and Russian Jews whose descendants represent the majority of the English speaking’ Jews. Because historical documents were rare, not much was known about the English Jewish community. This book is evidence of Lady Montefiore’s faithfulness to Judaism; and her position of affluence in English society.
Through her social status and extensive travels to Jerusalem and other Middle Eastern countries, her recipes show a culinary legacy and awareness of grand gourmet French cuisine new to Russian and Polish Jews. Lady Montefiore’s appreciation of the writings and practice of the fine French chefs and their jargon and cooking styles shows her interest, acumen and culinary skills. The Jewish Manual was written from the perspective of the lady of the house to instruct her servant in the basic details of refined dining. It assumes that individuals performing the food’s preparation already understand cooking basics. Anyone with a grasp of basic measures and cooking skill can cook from this book, and adjusting the quantities to produce fewer servings is straightforward. You can prepare “The Gateau de Tours” using a purchased poundcake, making it the easiest to make remarkable dessert imaginable. It’s still regarded as the specialty cake of Tours, France, made with the sublime raspberry jam of the country. To this day, the Bola d’Amor remains the most noble dessert of Spain. And the “Muligatawny Soup”, the curried chicken stew from India, is absolutely delicious, yet simple to make.
Judith Montefiore
Judith (Lady) Montefiore was born on February 20, 1784 in London and died on September 24,1862 outside of London, in Ramsgate. Montefiore was a humanitarian, linguist, musician, and journalist. Her privately written memoirs presented her to be sophisticated, devout, and a dedicated adherent of the Jewish religion, yet accepting of those advocating a different faith. Montefiore authored the Jewish Manual, the first Jewish cook book published in English. She lived out the final years of her life in London and Ramsgate. A few months before her death, Judith and Sir Moses celebrated their golden wedding anniversary, and at her death, Sir Moses established the Judith Lady Montefiore College at Ramsgate in her remembrance.
Judith married Sir Moses Montefiore on June 10, 1812. The Portuguese Synagogue disapproved of matrimonies between Ashkenazi and Sephardi Jews; but Sir Moses felt this caste discrimination was harmful to Judaism and sought to end it. After their wedding, they moved into a home on New Court, St. Swithin’s Lane, besides Nathan Mayer Rothschild, founder of the Rothschild banking family of England, whom one of Judith’s sisters, Hannah, had wed in 1806. Together they became two of the most well-known members of the Jewish elite.
Lady Montefiore greatly influenced all of her husband’s affairs, and when he retired from business, she administered his fortune in humanitarian ventures. Because of her remarkable linguistic skills, Lady Montefiore traveled with her husband on all of his overseas missions up to 1859, including his excursions to the Holy Land, Damascus, Saint Petersburg, and Rome. While traveling to Russia, in 1846, the wife and daughter of the Russian governor paid her a ceremonial visit to show their appreciation for the reverence she had aroused among all classes. She anonymously published two accounts of some of these trips.
Judith Cohen Montefiore was recognized throughout Jewish society for her social impact and humanity. Besides her memoirs there are no known publications under her name, but academics believe that she wrote the first Jewish cookbook in English, The Jewish Manual: or Practical Information in Jewish & Modern Cookery; with a Collection of Valuable Recipes and Hints Relating to the Toilette, edited by a Lady, which was published in 1846.
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The Jesus of History is a religious study that has grown out of lectures upon the historical Jesus given in a good many cities in India during the winter 1915-16. The lectures were written in shorthand in Calcutta and revised in Madras; and most were re-written in the six following months by T. S. Glover. Jesus, also referred to as Jesus of Nazareth and Jesus Christ, was a first-century Jewish preacher and religious leader who became the central figure in Christianity. Most Christians believe him to be the incarnation of God the Son and the awaited Messiah (Christ) prophesied in the Old Testament. Most modern scholars of antiquity agree that Jesus existed historically, although the quest for the historical Jesus has produced little agreement on the historical reliability of the Gospels and on how closely the Jesus portrayed in the Bible reflects the historical Jesus. Jesus was a Galilean Jew who was baptized by John the Baptist and began his own ministry, preaching God’s message. Jesus debated with fellow Jews on how to best follow God, engaged in healings, taught in parables and gathered followers. The Jewish authorities arrested and tried him, and turned him over to the Roman government, and he was crucified on the order of Pontius Pilate, the Roman prefect. After his death, his followers believed he rose from the dead, and the community they formed eventually became the Christian Church. This book begins with a study of the individual Jesus as a simple carpenter and his passion for nature and extracted what his life was like from historical accounts and Biblical scripture. In the beginning we get to know him as a mere man through the eyes of a citizen of the first century. The author builds a case for the amazing life of the man called Jesus and his incredible impact on humanity and builds up into the psychology of a man still bowed down to today.
The question about the historical Jesus boils down to this: who was the ancient human being named Jesus of Nazareth? It’s not a question about what Christians or other religious folk understand about Jesus. The question does not consider any title for Jesus, like Prophet or Priest or King or Savior. It’s a question about a human being of history. It is the same question we can ask about Socrates or Confucius or Aristotle. To many people, this question is an academic one. Yet, the study of the historical Jesus, unlike the historical Aristotle, is never just a question of history. Jesus is also a legend who holds the central position in Christianity and an important position in Islam. In Christianity he is the God Incarnate, and in Islam he is the messenger of revelation from God. The study of the historical Jesus is not just an academic one. It is a question that challenges the very heart of religion and its meaning for well over four billion people worldwide. To tell anyone what Christianity is, we must begin with Jesus — with the Jesus who lived in our midst, with “the historical Jesus.” The Jesus who was, who is and who will be. He is the same yesterday, today and tomorrow. Let us hope that those who themselves have tried to draw the likeness attempted in this book will best understand, and perhaps more easily forgive, failures and mistakes of others and themselves.
Terrot Reaveley Glover
Classical Scholar and Historian
Terrot Reaveley Glover (T.S. Glover), classical scholar and historian, was born in Cotham, Bristol, United Kingdom on July 23, 1869.
He attended Bristol Grammar School before entering St John’s College, Cambridge, in 1888, where he became a Fellow in 1892.
They appointed him Professor of Latin at Queen’s University, Kingston, Ontario, in 1896. Glover returned to Cambridge in 1901 as a teaching fellow at St John’s, and was a university lecturer in ancient history, 1911-1939, and orator, 1920-1939.
He died in Cambridge on 26 May 1943. Glover worked as a lecturer for 20 years, and wrote several well-known books, including The Jesus of History, Poets and Puritans and The Conflict of Religions in the Early Roman Empire.
Quotes by T. R. Glover
“The kind Apollo (ho phílos),” he says, “seems to heal the questions of life, and to resolve them, by the rules he gives to those who ask; but the questions of thought he himself suggests to the philosophic temperament, waking in the soul an appetite that will lead it to truth.” ― T.R. Glover, The Conflict of Religions in the Early Roman Empire
“The eunuch priests of Cybele and the monks of Serapis introduced a new abstinence to Western thought. It is significant that Christian monasticism and the coenobite life began in Egypt, where, as we learn from papyri found in recent years, great monasteries of Serapis existed long before our era. Side by side with celibacy came vegetarianism. No” ― T.R. Glover, The Conflict of Religions in the Early Roman Empire
Works by T. R. Glover
Studies in Virgil (1904)
The Conflict of Religions in the Early Roman Empire (1909)
Poets and Puritans (1916)
From Pericles to Philip (1917)
Jesus in the Experience of Men (1921)
The Pilgrim: Essays on Religion (1921)
Progress in Religion to the Christian Era (1922)
The Jesus of History (1922)
The Nature and Purpose of a Christian Society (1922)
Herodotus (1924)
Apology: De Spectaculis (With Felix M. Minucius) (1931)
Democracy and Religion (1932)
The Ancient World: A Beginning (1935)
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The International Jewish Cook Book, by Florence Kreisler Greenbaum, is a book about Traditional Jewish Cuisine, is a compilation of the various culinary practices of Jewish communities. It is a distinctive style of cooking that developed over many generations, defined by Jewish dietary laws, Jewish Festivals and Shabbat (Sabbath) rituals. Jewish cooking is shaped by the agriculture, cooking practices, and the economy of the many countries where Jewish people lived and differs all over the globe. The distinctive styles of Jewish cuisines are Arab, Ashkenazi, Indian, Latin-American, Mizrahi, Persian, Sephardi and Yemenite. There are likewise unique recipes for differing Jewish nations stretching from Central Asia to Ethiopia. Since the State of Israel was established in 1948, and especially since the 1970s, an emerging Israeli “fusion cuisine” has evolved, embracing and modifying aspects of all the Jewish styles mentioned previously. New dishes have sprung up based on the different agricultural crops that have been introduced since 1948 and blending in Middle Eastern foods and other foreign cuisines.
This is an old-fashioned cook book originally printed in 1911 that includes over 1600 recipes. The aim of this cookbook was to feature those time-honored Jewish recipes passed down through the generations by Jewish homemakers for the Sabbath and Biblical High Holy Day meals. However; the book includes many other recipes including the beloved recipes of Australia, France, Germany, Hungary, Poland, Romania and Russia and also has hundreds of recipes practiced in American homes. This book literally contains recipes of most any kind of food that appeals to the Jewish palate, and which the Jewish homemakers could adapt to the dietary laws, making this a genuinely international cook book. Utilizing agricultural crops from foods of a particular Jewish culinary tradition to embellish dishes of separate Jewish culinary traditions, and combining and altering various Middle Eastern dishes from the resident non-Jewish community of Israel. Israeli Jewish cooking is both genuinely Jewish, typically kosher, and uniquely regional “Israeli”, yet a complete hybridization of its diverse Jewish roots.
Short Biography of the Author
Florence K. Greenbaum, was born on December 30, 1905 and died on July 16, 1995 in Cleveland, Ohio.
Florence Greenbaum graduated from Hunter College in New York City, where she studied food chemistry and diet and got a comprehensive knowledge of the experimental methods for blending foods.
The first half of Malan’s translation is included in Rutherford Hayes Platt Jr’s book The Lost Books of the Bible and the Forgotten Books of Eden as the “First Book of Adam and Eve” and the “Second Book of Adam and Eve”. We find parts of this version in the Talmud, the Koran, and elsewhere, showing what a vital role, it played in the original literature of human wisdom.
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The Golden Bough is a fascinating book by Sir James Frazer that parallels distinct religious and scientific concerns. In it he we see Mr. Frazer believes individuals have risen from believing in magic, by advancing to religious faith, before finally moving to scientific thought. He discourses how ancient civilizations practiced in both scientific in religious aspects. Mortal sacrifice, for instance, was a method to demonstrate gratitude to the gods. Religion is one of the main contentions of James Frazer’s work, and it has developed throughout the history of mankind. Starting with a story about magic, people have tried to understand things that are going on in this world, before they shifted to religion. And now, religion has been replaced by science, leading to a new age of understanding the world. According to Frazer, science is the newest pace in the human supplementary understanding process. It concluded this as it illustrated things that seemed unexplainable before science. Since the key idea of the book is that science and religion are similar in certain ways, science is a thought process our species has developed and will continue to develop for years to come. He defined magic as a system for regulating world events by other than normal processes. Frazer claims that these magical experiences are innate in people and are intrinsic to all cultures. He contends magic is analogous to science and refers to it as “the bastard sister of science”. Similar to science, specific regulations govern magic. Unlike religion, where we call to a greater being to rule world, magic infers nature is inflexible. The wizard presumes that “the performance of the proper ceremony, guided by the spell, will predictably get the desired result”. Similarly, the wizard remains dependent upon the laws of nature. “If he claims a sovereignty over nature, it is a constitutional sovereignty limited in its range and implemented in an exact conformity with ancient usage”. Frazer says magic is not the pure path in which the world works. Once it becomes true, then “it is no longer magic but science ”. We can divide magic into two facets: The Law of Similarity and the Law of Contact. The Law of Similarity is the belief that like forms like, and that the result of something is like its origin. The magician that works under this scheme of belief thinks they can make any result that they desire by emulating it. Homeopathic Magic formed under this scheme are referred to as charms. An example of a charm could be of a wizard destroying a photograph or model of an adversary in order to destroy the physical person. Law of Contact is the belief that phenomena connected to one another will continue to affect one another even after they split from each other. A magician functioning under this structure expects that whatever they do to an object will keep affecting an individual who the object was linked to, even after the connection is severed. They call charms performed using this technique Contagious Magic. The view that acquiring a fingernail or a fragment of hair from someone gives you command over that individual is an example of this type of magic. Contagious Magic and Homeopathic Magic are often used side by side. Frazer explains the difference between these two sorts of magic, stating that we can label both Contagious Magic and Homeopathic Magic as Sympathetic Magic. Frazer adopted the term Sympathetic Magic because he maintains both sorts of magic presume elements work on each from a distance through a secret sympathy or imperceptible atmospheric condition.
There are 2 kinds of practices under Sympathetic Magic, taboo and positive magic. Frazer identifies them as: “Positive magic or sorcery says, “Do this in order that so and so may happen”. Negative magic or taboo says, “Do not do this, so and so should happen.” Sorcery or positive is to produce a desirable result; Taboo or negative magic is to avoid an undesirable result”. He believed that science and magic were indistinguishable in that they shared an emphasis on experimentation and common sense; his insistence on this relationship is so comprehensive that virtually any refuted scientific hypothesis technically makes up magic under his system. In opposition to both science and magic, he characterized religion in terms of faith in individual, divine forces and attempts to mitigate them. Frazer recognized that both magic or religion could prevail or return. He saw that magic occasionally returns and develops into science, just like when experimentation developed into chemistry during the renaissance. He showed apprehension about the possibility of a prevailing acceptance of magic to embolden the people, displaying fears of and prejudices against working-class people in his opinion.
James George Frazer
“Small minds cannot grasp great ideas; to their narrow comprehension, their purblind vision, nothing seems really great and important but themselves.”
Selected Works
James George Frazer was born on January 1, 1854 in Glasgow, Scotlandand died on May 7, 1941 in Cambridge, England. He wed Elizabeth (Lilly) Grove, a novelist from Alsace, in 1896. Frazer and Lilly died on the same day, within a few hours of each other, and were laid to rest at the Ascension Parish Burial Ground in Cambridge.
He was a Scottish social anthropologist and folklorist prominent in the beginning phases of the contemporary studies of mythology and comparative theology. Frazer postulated that a person’s belief’s advanced through 3 phases: primitive magic, superseded by religion, superseded by science. His most remarkable piece is The Golden Bough, which records and describes the correlations between magical and religious ideologies worldwide.
Frazer was educated at Springfield Academy and Larchfield Academy in Helensburgh, before attending the University of Glasgow and Trinity College, Cambridge, where he finished with honors in classics. After Trinity, he studied law at the Middle Temple, although he never worked as an attorney. Field investigations could not verify his perception of the yearly sacrifice of the Year-King. Yet, The Golden Bough, his examination of ancient cults, rituals, and superstitions, including their relationships to early Christianity, were continuously studied by mythographers for many years because of the extensive amount of information it contains. He was the first writer to illustrate the connections between legends and customsin such a comprehensive fashion.
Frazer first became interested in the study of social anthropology after reading E. B. Tylor’s Primitive Culture (1871) and more so after being encouraged by his associate, William Robertson Smith, the biblical scholar known for comparing segments of the Old Testament with ancient Hebrew legend. He became an expert in the study of religion and mythology. His principal information sources were ancient histories and surveys completed by missionaries and royal officers.
Scholars frequently describe Frazer as an agnostic because of his disparagement of Christianity, especially Roman Catholicism, in The Golden Bough. His later works and non-published writings imply a contradictory relationship with Neoplatonism and Hermeticism. Around 1930 Frazer became partially blind. Elizabeth later converted Frazer’s “The Golden Bough” into a book of children’s stories entitled “The Leaves from the Golden Bough.”
Creation and Evolution in Primitive Cosmogenies, and Other Pieces (1935)
Devil’s Advocate (1928)
Man, God, and Immortality (1927)
Taboo and the Perils of the Soul (1911)
The Gorgon’s Head and other Literary Pieces (1927)
The Belief in Immortality and the Worship of the Dead, 3 volumes (1913-24)
The Golden Bough, 3rd edition: 12 volumes (1906-15; 1936)
Totemism and Exogamy (1910)
Psyche’s Task (1909)
Description of Greece, by Pausanias (translation and commentary) 6 volumes (1897)
The Golden Bough: A Study in Magic and Religion, 1st edition (1890)
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This book is a pseudepigraphal bible book that details the creation story written in Genesis. The First Book of Adam and Eve was in both the Septuagint and the original King James Bible. The story of Adam and Eve is synonymous with the introduction of sin, death, and deception into human existence, but the story of creation has far more depth. It is also about the power of temptation, the difficulty of overcoming obstacles, forgiveness, redemption, mercy and love. This story expresses the difficulties of battling Satan on your own and why you need God’s Word to guide you. Adam was born perfect and sincerely wanted to follow the teachings of God, yet even he needed God’s Word to lead him in his fight against Satan. The cunning deceiver Satan often beguiled Adam. The lying devil not only came to Eve in the serpent’s form, he comes to both Adam and Eve as apparitions on 13 different occasions in the book. He came as a beguiling angel of light, as an old man sent by God to help lead them and as a beautiful maiden to sow dissent and discourse between them. Satan deceived Adam and Eve on multiple occasions after God expelled them from the Garden of Eden but could not change their hearts toward God. Each time he deceived them, they showed remorse and sought forgiveness. In fact, committing these unwilful sins left Adam so distraught and his heart so heavy he hurled himself off of a mountain, and Eve after him, and would’ve died had God not sent his Word to raise them. God showed much mercy and love to Adam because he knew Adam loved him in his heart.
The book further illustrates the concept that a man’s heart shall be his judge by telling us that if Adam’s son Cain was repentant about killing his brother Abel, he too would have been forgiven and shown mercy. This book shows how far Satan will go to turn Adam away from God. It is incomprehensible that he’s using these same deceits today as he continues to roam back and forth across the earth seeking whom he may devour. Today, on an international level, nuclear bombs and biological weapons are available that can destroy millions of innocent lives. At the other end of the spectrum, now through cloning, we’ve been able to create life. Why do you think man has such desire to create and destroy lives? Is it possible that we continue to be beguiled by Satan? Even in what some might say is the most civilized nation in the world, most homes in the USA, out of fear, have guns that can destroy lives in an instant.
There are now over 300 mass killings in the USA every year. Consider the number of murders that occur worldwide daily. How does a society get to a place where an event like the Holocaust is even possible? How did we accept putting a race of people in slavery and valuing their lives so little we could kill them without cause, or take their babies away and sell them? Why have we had so much political and religious persecution, oppression and avarice down through the ages? As with Adam, our story ends with a loss, but not an irreparable one, for it is possible for us as descendants of Adam to access the garden and the tree of life by simply feeling remorse, being repentant and trying to make amends.
About Reverend Solomon Caesar Malan
The First and the Second Book of Adam and Eve, also known as the Conflict of Adam and Eve with Satan, is a pseudepigraphal work found in the Ethiopian language Ge’ez, translated from an Arabic original, written by an Egyptian author, and thought to date from the 5th or 6th century AD.
It was first translated from the Ethiopic version into German by August Dillmann. It was first translated into English by Solomon Caesar Malan (S. C. Malan) from the German of Ernest Trumpp in 1882.
The first half of Malan’s translation is included in Rutherford Hayes Platt Jr’s book The Lost Books of the Bible and the Forgotten Books of Eden as the “First Book of Adam and Eve” and the “Second Book of Adam and Eve”. We find parts of this version in the Talmud, the Koran, and elsewhere, showing what a vital role, it played in the original literature of human wisdom.
Malan was born in Geneva on April 22, 1812, and died on November 25, 1894. As a young boy he displayed a remarkable faculty for the study of languages, and when he came to Scotland as tutor in the marquis of Tweeddale’s family at 18 he had already made progress in Sanskrit, Arabic and Hebrew. He later became proficient in many other languages including English, Greek, French, Latin, Spanish and Chinese. In 1833 he enrolled at St Edmund Hall, Oxford, and in 1880 the University of Edinburg conferred upon him the honorary degree of D. D.
Works by S.C. Malan
The Book of Adam and Eve, also called The Conflict of Adam and Eve with Satan, a Book of the early Eastern Church, translated from the Ethiopic, with notes from the Kufale (Jubilees), Talmud, Midrashim, and other Eastern works, 1882.
The Conflict of the Holy Apostles, an apocryphal book of the early Eastern Church translated from and Ethiopic Ms.
The Epistle of S. Dionysius the Areopagite to Timothy, translated from an Ethiopic Ms.
The Rest of Assumption of S. John the Evangelist, translated from the Armenian.
The Life and times of S. Gregory the Illuminator, founder of the Armenian Church.
On the Corean version of the Gospels, original documents of the Coptic Church.
Original notes on the Book of Proverbs mostly from eastern writings.
Seven Chapters from S. Matthew I-VI to S. Luke XI of 1881, revised.
A short history of the Georgian Church
About Rutherford Platt
This version of The First Book of Adam and Eve was edited by, RUTHERFORD HAYES PLATT, JR. (August 11, 1894-May 28, 1975) in 1926 and was included in his book The Forgotten Books of Eden, wherein he collected several apocryphal biblical writings. The authors of these works are unknown, having hidden themselves behind the names of the great religious legends that they wrote about. These works aren’t considered part of the official “Apocrypha,” despite their timeless wisdom and helpful additions to Christian, Jewish, and Islamic understanding and lore.
Rutherford H. Platt, Jr.’s father was a son of a sister, Fanny Arabella Née Hayes of President Rutherford B. Hayes. Rutherford H. Platt, Jr., born in Columbus, Ohio, was an American nature writer, photographer, and advertising executive. He died at 80 years of age in Boston, Massachusetts and was survived by his widow, his children, nine grandchildren, and three great-grandchildren. At age 42, he divorced his first wife, Eleanor, and in 1937 he married his second wife, Jean Dana Née Noyes. There were two children from the first marriage and three children from the second marriage. One of his sons, Rutherford H. Platt, III, became a professor of geography at the University of Massachusetts Amherst and a specialist in land and water resource policy for urban areas.
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Today, we generally look at the discipline of yoga as a modern fitness regimen, but its roots are far more substantial than that. This work from expert yogi Swami Mukerji goes to the core of yoga and helps new pupils of the practice see how its persistent practice can produce a spiritual and physical renewal. Whether you are new to yoga or a trained practitioner, you will pick up something profound from “The Doctrine and Practice of Yoga”, “An Introduction to Yoga”, and The Hindu-Yogi, Science of Breath”. The goal of yoga is to help the individual transcend the self and reach enlightenment. As the Bhagavad-Gita states, “A person achieves yoga, the union with the Self, when the disciplined mind gets freedom from all desires, and becomes absorbed in the Self alone”. Although yoga has its roots in religion, it’s not a religion and is best defined as a spiritual practice. It is a way of living that leads one towards a sound mind in a healthy body. The philosophy of yoga is that the spirit, the mind and the body are one. It teaches that there is more to life than just our bodies, and that if we draw the inner spirit and the body together, we can achieve a state of tranquility.
Benefits of Yoga
Many people consider of yoga a science. There are now thousands of scientific studies confirming the effectiveness of yoga for an array of health conditions, from improved immunity, arthritis to cancer to ordinary stress. The scientific system of yoga, established by the ancient sages of India 5,000 years ago, is a path to that spiritual dimension. It is a process that permits us to experience a part of life that would have otherwise remained dormant within us. Yoga is a potent instrument for self-enhancement and community renewal as it has spread across the world as a means of achieving wellness and of exploring our spirituality. The discipline of yoga is a wonderful pathway for self-discovery and spiritual growth. Practicing yoga aids in controlling the mind, body and soul. It binds physical and mental disciplines to attain a harmonious body and mind; it helps you relax and to regulate stress and anxiety. Yoga increases flexibility, muscle strength and body tone, and enhances respiration, energy and strength. Practicing yoga may look like stretching, but it does much more for you including the way you feel, look and move.
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Being an outline of the church from A.D. 1003 to A.D. 1304
From its inception, the Christian Church has had a reciprocal relationship with empires and royal authority. Christianity developed within the Roman Empire; they constructed it amid persecution and martyrdom by imperial power. The medieval and early modern times saw notions of empire as both a speculative system of rulership and a political-theological order. This included notions of papal dominium through universal authority and Christ/the pope as dominus mundi – and developing perceptions of ‘regnal imperialism’, with ‘the king as emperor in his own kingdom’. Professor of sociology Dr. Alvin Schmidt notes Elwood Cubberly’s view that the scriptural teachings of Jesus Christ challenged “almost everything for which the Roman world had stood” (How Christianity Changed the World, Schmidt, p. 44). Dr. James Kennedy writes, “Life was expendable prior to Christianity’s influence. In those days abortion was rampant. Abandonment was commonplace: It was common for infirm babies or unwanted little ones to be taken out into the forest or the mountainside, to be consumed by wild animals or to starve. They often abandoned female babies because women were considered inferior” (What If Jesus Had Never Been Born?, pp. 9–11). The Romans promoted brutal gladiatorial contests where thousands of slaves, condemned criminals and prisoners of war mauled and slaughtered each other for the amusement of cheering audiences. Roman authors indicate that “sexual activity between men and women had become highly promiscuous and essentially depraved before and during the time that Christians appeared in Roman society” and that homosexuality was widespread among pagan Greeks and Romans, especially men with boys (Schmidt, pp. 79–86). Women were relegated to a low status in society, where they received little schooling, could not speak in public and were viewed as the property of their husbands (Schmidt, pp. 97–102).
Change Not Always Voluntary
Christianity held many biblical teachings in its canons, traditions and doctrines, but it was a blended religion that combined some of Jesus’ scriptural teachings with the beliefs, practices, and philosophies of many of the peoples it wanted to convert.
Many intellectuals who realize the benefits that professing Christianity contributed to the world as its influence widened also recognize that this growing influence was usually achieved by unbiblical and unchristian measures through movements such as the Spanish Inquisition which sought to forcibly convert Jews and Muslims to Catholicism. The religion that spread Christ’s name was often not Christ like as they demonstrated by their launching of the Crusades and other militaristic attempts to establish areas where its influence could expand. Burnings at the stake, beheadings, hangings and other executions of heretics and those unwilling to convert were characteristic of both the Roman Catholic and Protestant strains Professing Christianity (Schmidt, p. 293). The theology that was changing the world was called “Christianity,” but it was not the religion of Jesus Christ.
Impact on Modern World
Still, the impact of that religion continues to be visible in Western civilization today. Historians of professing Christianity have noted that “by the Middle Ages, Christianity had shaped Western culture, and it would continue to influence culture wherever [its teachings] spread” (Seven Revolutions, Aquilina & Papandrea, pp. 6–7). The charity encouraged by biblical teachings eventually blossomed into hospitals, orphanages, homes for the elderly and care for the poor, the hungry and the homeless (Schmidt, pp. 147–148).
Many of our finest and most distinguished universities were established for “Christian” purposes. And while critics claim the Christian religion impeded the growth of science, history says otherwise. Dr. Rodney Stark, a professor of sociology and comparative religion, states, “the leading scientific figures in the sixteenth and seventeenth centuries overwhelmingly were devout Christians who believed it was their duty to comprehend God’s handiwork” (For the Glory of God, p. 123). Unlike the godless religions of Asia and the capricious gods of other faiths, the God of the Bible was a rational Being whose creation operated on laws that were discoverable and could be applied to solving problems for the benefit of mankind, an understanding “essential for the rise of science” (Stark, p. 123). Modern, atheistic critics can sneer at the doctrines of the Bible and the superstitions of professing Christianity, but they do so while benefitting from living in a society based on many of the principles they despise. Although Christianity appears to be in decline at this time, the Bible foretells that this apostate, professing Christianity will later gain power, not just to influence the world, but to conquer it, on a route that will put it in conflict with the true Christianity it has undertaken to leave behind. And in maybe the turning point in history that the dissemination of Christianity represented may foretell a stronger turning point to come.
D. J. Medley, M.A
Dudley Julius Medley (D.J. Medley) was born on March 31, 1861 in Paddington, London, England and died on October 14, 1953. He was the 2nd son of Lieutenant-General Julius George Medley, Royal Engineers, and Adelaide Steele, daughter of Colonel James Steele, CB and married Isabel Alice (Gibbs) Medley in 1890 in England.
D.J. Medley was educated at Wellington College 1875-80; matric at Oxford (Keble College) October 1880; 1st Class Modern History and BA 1883; MA 1887; Hon LLD Glasgow University 1931.
He became a lecturer and tutor at Keble College, where they gave him the nickname “Deadly Muddly”, before coming to Glasgow in 1899. He was a Professor of Modern History at the University of Glasgow from 1899 until 1931 and then became Chairman of the University Appointments Committee for many years before they awarded him an LLD in 1931.
He threw himself into the life of Glasgow University, encouraging the General Council to take a more active role in its affairs; serving for sixteen years as Honorary President of the Athletic Club and introducing the annual conversazione at which graduates met members of the Court and Senate. He set up a class library in the Department of History, the first in the University, and founded the History Club. The son of a Lieutenant-General, Medley took a great interest in the Officer Training Corps and became Chairman of the Military Education Committee at the University and of the Central Organization Military Education Committees. He was also a member of the Glasgow School Board.
Most widely held works of D. J. Medley
A student’s manual of English constitutional history by D. J Medley – 58 editions published between 1894 and 2011 in English and held by 1,565 WorldCat member libraries worldwide – Intended for the student, this overview digs deep into British history to present a clear account of how constitutional law was developed and then evolved. Starting from Roman, Teutonic, and Celtic roots, Medley considers land, tenure, feudalism, royalty, privy councils and star chambers, treason, the origins of Parliament, as well as the judiciary
Bibliography of British history; the eighteenth century, 1714-1789 by Stanley Pargellis( Book ) – 27 editions published between 1951 and 1977 in English and German and held by 839 WorldCat member libraries worldwide
“A Dialogue between Joseph Smith and the Devir, 1844
Essays introductory to the study of English constitutional history by Henry Offley Wakeman – 18 editions published between 1887 and 1911 in English and held by 735 WorldCat member libraries worldwide
Original illustrations of English constitutional history by D. J Medley – 22 editions published between 1910 and 2010 in English and Latin and held by 565 WorldCat member libraries worldwide – Contains “selected documents suitable to the needs of the ordinary student”—Preface
The church and the empire, being an outline of the history of the church from A.D. 1003 to A.D. 1304 by D. J Medley – 14 editions published between 1910 and 2015 in English and held by 334 WorldCat member libraries worldwide
A student’s manual of English constitutional history by D. J Medley – 3 editions published between 1898 and 1907 in English and held by 72 WorldCat member libraries worldwide
Essays introductory to the study of English constitutional history, by resident members of the University of Oxford by Henry Offley Wakeman( Book ) – 4 editions published between 1887 and 1911 in English and held by 71 WorldCat member libraries worldwide
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Ancient Hebrew vs Modern Jewish Calendar Comparisons
The “Ancient Hebrew Calendar” was a lunisolar calendar that depended on both the moon and the sun to calculate its durations. In ancient times, the duration from one new moon to the next determined the duration of what we now refer to as a month, and they based the duration of the days and years on the cycle of the sun. The time from one sunset to the next sunset was one day, and the time required for the earth to make one complete revolution around the sun was one year. Another way to think of a year is that it’s the time from one vernal (Spring) equinox to the next (365 days, 5 hours, 48 minutes and 45.51 seconds). The average duration of a new moon cycle is 29.528 days, so a year of 12 lunar moon cycles (months) would be 354.367 days long; and the calendar year is a solar year, which is 365.242199 days long. Therefore, the ancient Hebrew calendar year sometimes has an intercalary (extra) new moon cycle depending on when the vernal equinox occurs in relation to the new moon closest to its date. Our website calendar uses Hebrew names, and transliterated English names for the holy/set-apart festival days, the new moons and the days of the week. Since agriculture was the largest part of the economy during ancient times, biblical scribes often use agricultural imagery to describe what Yahweh wanted his people to understand. Likewise, many of the set-apart festivals also have agricultural themes. The Rosh Chodesh (New Moon) and the Shabbat (Sabbath) are closely associated, as both are holy/set-apart days unto Yahweh and observing the new moon is as equal in importance as keeping Shabbat. Yahweh chose the children of Yisrael (Israel) to be a beacon of light to the Gentiles, a divine, set-apart nation to reveal His splendid light. At the birth of each new moon the Hebrews were called to put away their routine worldly duties, to ponder the reason they were chosen to reveal His existence to the world.
Relevant Scriptures
Numbers 10:10 “And in the day of your gladness, and in your appointed times, and at the beginning of your New Moons, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your fellowship offerings; that they may be to you for a memorial before your Elohim: I am Yahweh your Elohim.”
2 Chronicles 8:12-13 “Then Shelomoh (Solomon) offered burnt offerings to Yahweh on the altar of Yahweh, which he had built before the porch, (13) Even as the duty of every day required, he observed the daily requirement for offerings according to the commandment of Mosheh (Moses) for Sabbaths, New Moon’s, and the three annual appointed festivals – the Festival of Matzot (Festival of Unleavened Bread), the Festival of Shavuot (Festival of Weeks), and the Festival of Sukkot (Festival of Booths).”
2 Chronicles 2:4 “Behold, I will build a temple to the name of Yahweh my Elohim, to dedicate it to him, and to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings’ morning and evening, on Shabbats, and on the New Moons, and on the appointed feasts of Yahweh our Elohim. This is an ordinance for ever to Yisrael.”
Isaiah 66:23 “And it shall come to pass, from New Moon to New Moon, and from Shabbat to Shabbat, all flesh shall come to worship before me, says Yahweh. “
Ancient Hebrew Calendars, Jerusalem (Israel)
Ancient Hebrew Calendar, Georgia (USA)
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In this book Comparative religion is the division of religious studies regarding the methodical relation of the traditions, practices, ideologies, and Influences of the world’s religions. The comparative examination of religion offers a greater awareness of the underlying philosophical considerations of religion such as moralities, attitudes, and the character and constructs of deliverance. Examining this material promotes an expanded and more mature knowledge of human principles and actions concerning the hallowed, spiritual, divine, and sacred. Ten Great Religions is a captivating book of 10 religions Including Christianity, Judaism, Islam, Zoroastrianism. Buddhism, and others. This book answers the question, what can a Christian learn from a Jew. or Jew from Muslim, or an atheist from a believer? We assume that our own religion must be the best, and that other doctrines are substandard. This book Illustrates how naive this way of thinking is, and how perilous the intolerance or religious radicals can be today.
Religious intolerance is almost as old as religion itself.
Currently in Europe, there are still major Issues with women wearing veils and violent Incidents against Muslims continue to take place. Animosity against anyone who doesn’t adhere to the Muslim faith is common, In the Middle East. There is nevertheless room for mutual understanding. While preserving faith toward one’s own culture, one can appreciate, treasure and respect alternative traditions. Should an individual of a specific religion study another religion? Many people think the answer into” and believe that learning about others’ beliefs is needless, that learning about other religions can damage your faith in God. However, we can gain considerable knowledge from other doctrines that can enhance our faith. Studying other religions is a good way to not only Appreciate why someone believes what they do, but likewise to help us understand why we believe what we believe. Many people are fascinated by religious studies. By examining new doctrines, we further understand what leads someone to their belief, which aids us in understanding our own faith.
When you debate with someone about their religious beliefs, they may ask you if you are knowledgeable about their religion or holy book. If you answer “yes,” it demonstrates that you’ve taken the time to learn their religion and that you understand the arguments you’re making. It also shows that you aren’t blinding accepting your religion. Understanding other religions can help you understand the contrasts between different religious doctrines and factions.
To see more information about this topic or other religious topics, you may check the books and magazines available at www.wisdomebooksclub.com or visit our peals of wisdom page page by clicking on this link to access more interesting blog articles, games, quizzes, music videos, religious poems, Jewish recipes, popular sermons, and more.
