Concordia University of Edmonton
Concordia University of Edmonton Concordia University College of Alberta, is a private university in Edmonton, Canada. Accredited under the Alberta Post-secondary Learning Act, Concordia is funded by tuition and private donations but receives some limited funding from the Government of Alberta. Prior to its secularization in 2016, Concordia University was affiliated with the Lutheran Church–Canada. Concordia University of Edmonton was founded in 1921 as Concordia College by the Lutheran Church–Missouri Synod to prepare young men for preaching and teaching in the Christian church, it was a high school for many decades. It introduced co-education in 1939, offering general study courses, an accredited high school program. In 1967, Concordia began offering first-year university courses in affiliation with the University of Alberta. Affiliation for second-year courses began in 1975; the university graduated its first cohort of Bachelor of Arts and Bachelor of Science three-year degrees in 1988 expanding to other disciplines and four-year programs.
A formal separation between the high school and college was initiated in 1994. The affiliation with the University of Alberta ended in 1991 by mutual agreement. Concordia College operated as a denominational college affiliated with the public sector until 1987, when the Province of Alberta allowed Concordia to start operating as a private degree-granting university college. Concordia changed its name from Concordia College to Concordia University College of Alberta in 1995; the high school program that had run within Concordia since 1939 separated into an independent institution called Concordia High School in 2000. Both institutions shared the same campus until July 2011. In 2014 the Alberta government announced that Concordia would be allowed to change its name, dropping the word "college" and allowing Concordia to call itself a university. On May 1, 2015, Concordia University College of Alberta was renamed Concordia University of Edmonton. Although the university had indicated its intention to continue relationships with Lutheran organizations and alumni, in November 2015 Concordia removed references to Christianity from its mission statement self-identifying as a secular institution.
Concordia's religious constituency had not funded the school since 1978 and in 2015, with religious financial support at 0.1 per cent of the school's $30 million budget, the board decided to secularize. The secularization was formally announced in April 2016; the university has five faculties and two schools: Faculty of Arts, Faculty of Education, Faculty of Graduate Studies, Faculty of Management, Faculty of Science, School of Physical Education and Wellness, School of Music. The university offers 45 majors and minors in the fields of Arts and Management; the University of Lethbridge had a small extension campus at the university from 2012 to 2015. Bright Horizons Childcare and the Concordia Lutheran Seminary share the university grounds. Campus life features a community orchestra, a community choir, a women's choir, a touring choir, regular drama productions. There are three dormitory buildings on campus. Founder's Hall is for first year students, Eberhardt Hall is for first and second year students, while Wangerin House is for third year students.
Two more residences are designated for students taking masters' programs. The university has a large athletic field on campus. In the past the field was sometimes used for spring practice by the Edmonton Eskimos football team. Concordia's crest was designed in 1921 and was in continual use as a logo until 1991, when it was updated to remove the word "college" from the title. In 2010 the crest was retired as the visual identity of Concordia, it remains in use on legal documents as a seal, on degree diplomas. A new logo was adopted in 2010, it reflects Concordia's front entrance of the historic Schwermann Hall, built in 1926, which mirrors the castle church door in Wittenberg, Germany, on which Dr. Martin Luther nailed the 95 Theses, sparking the Reformation. Further, the logo's curved lines represents the shore and waters of the North Saskatchewan River, which lies directly below Concordia, in the Highlands neighborhood of Edmonton. Nathan Fillion, actor Sarah Hoffman, politician Sam Lam, soccer player Lynne Bowen, university professor, oral historian and writer—CUE Distinguished Alumni Award 2000 winner The Concordia Thunder compete in the Alberta Colleges Athletic Conference and the Canadian Colleges Athletic Association.
Team sports include: badminton, curling, hockey, cross country running, volleyball. Each sport includes participation by both men and women on separate teams with the exception of Hockey which only has a men's team. Thunder alumni include: Andrew Parker, a well known basketball player who competes for the Edmonton Energy of the International Basketball League. Another notable Concordia alumnus, Daniel Veenstra, has become prominent in the diving world by placing a spot on the 2012 Canadian Olympic team. Jennifer Clayton in her fourth year with the women's volleyball team has made a name for herself finishing last year as the ACAL leader in "digs and kills". Lutheranism Concordia University of Edmonton
Concordia Antarova was a Russian contralto who starred in the Bolshoi Theater for more than twenty years. After her singing career was ended, she wrote theosophical texts, she was recognized as an Honored Artist of the RSFSR in 1933. Concordia Evgenievna Antarova was born on 13 April 1886 in Warsaw, Russian Poland, her father was an employee of the Department of Public Education. Her mother, who gave language lessons, was the first cousin of Arkady Vladimirovich Tyrkov and the niece of Sophia Perovskaya, two of the members of Narodnaya Volya, who had attempted to assassinate Tsar Alexander II of Russia, her father died when Antarova was eleven years old, her mother died when she was in the sixth grade, aged fourteen. In spite of being orphaned, she completed her studies at Gymnasium in 1901. Deciding to enter a convent, Antarova sang in the choir and began to develop an interest in performing music. John of Kronstadt advised her that her vocation was to be part of the world rather than in the convent.
When school friends were able to gather sufficient funds for her to continue studying, Antarova moved to Saint Petersburg. In the 1901–1902 season, she performed as Solokha and the female innkeeper in Tchaikovsky's opera Vakula the Smith at the Saint Petersburg People's Hall. Enrolling in the Bestuzhev Courses, she graduated from the History and Philology Faculty 1904. Though she wanted to continue with music studies, Antarova had to work to be able to pay for lessons with Ippolitus Petrovich Pryanishnikov at the Saint Petersburg Conservatory, she took a job as a teacher in the Nikolaevskaya Railway's Alexandrovsky foundry school, riding the train an hour each way to teach and back for her singing lessons. The lack of food and fatigue led to her developing bronchial asthma, which plagued her the rest of her life. In 1907, she was sent to the Mariinsky Theatre to audition. Of the 160 singers, she was the only one hired. Antarova performed as the mezzo-soprano soloist for a year at the Mariinsky, before being hired as a replacement for another singer who worked at the Bolshoi Theatre in Moscow.
Her debut in 1908 was as Ratmir in the opera Lyudmila by Mikhail Glinka. From 1908 to 1930 and from 1932 to 1936 she performed as a soloist of Bolshoi. From December 1930 to July 1932, she asked to be released from the Bolshoi and worked as a librarian from November 1931, she may have performed in 1931 with the State Academic Opera and Ballet Theater or been detained in a camp after her husband had been shot. While performing, between 1918 and 1922, Antarova took acting classes from Konstantin Stanislavski at the Opera Studio of the Bolshoi Theatre, she performed in concerts, with solos in works such as Petite messe solennelle by Gioachino Rossini and Vier ernste Gesänge by Johannes Brahms. Some of her most noted roles were as Lel in Nikolai Rimsky-Korsakov's The Snow Maiden. In 1933, she was recognized as an Honored Artist of the Russian Soviet Federative Socialist Republic. Soon after Sophia Parnok died, Olga Tsuberbiller began a relationship with Antarova, which would last until the singer's death.
Tsuberbiller was a noted mathematician who taught at the Moscow State University of Fine Chemical Technologies. After she left the stage, Antarova began publishing books. In 1939, she wrote Беседы К.С.Станиславского. During the war she lived in Moscow, wrote a three-volume Theosophical novel, Two Lives, which along with two other volumes on Stanislavski remained unpublished in her lifetime. In 1946, she organized a division of the Russian theatrical society dedicated to Stanislavski and promotion of his theatrical methods; because she attended Theosophical Society meetings and was open about her explorations of mysticism and the occult, Antarova was surveilled though she escaped arrest because Stalin admired her voice. Suffering from ill-health from 1956, Antarova died on 6 February 1959 after a long illness, in which she was cared for by her partner Tsuberbiller. Tsuberbiller never recovered from the pain of Antarova's death; the two women were buried side by side in the Novodevichy Cemetery when Tsuberbiller died in 1975.
Posthumously, her book Two Lives was published in 1993 and her book on Stanislavski has been re-published several times, being translated into other languages. Маршкова, Татьяна. "Антарова, Конкордия Евгеньевна: Меццо-сопрано 1886-1959". Большой театр. Золотые голоса. Moscow, Russia: Алгоритм. ISBN 978-5-457-51704-2
The Decretum Gratiani known as the Concordia discordantium canonum or Concordantia discordantium canonum or as the Decretum, is a collection of Canon law compiled and written in the 12th century as a legal textbook by the jurist known as Gratian. It forms the first part of the collection of six legal texts, which together became known as the Corpus Juris Canonici, it was used by canonists of the Roman Catholic Church until Pentecost 1918, when a revised Code of Canon Law promulgated by Pope Benedict XV on 27 May 1917 obtained legal force. It was about 1150 that Gratian, teacher of theology at the monastery of Saints Nabor and Felix and sometimes believed to have been a Camaldolese monk, composed the work entitled by himself, Concordia discordantium canonum, but called by others Nova collectio, Corpus juris canonici Decretum Gratiani, the latter being now the accepted name, he did this to obviate the difficulties which beset the study of practical, external theology, i. e. the study of canon law.
In spite of its great reputation and wide diffusion, the Decretum has never been recognized by the Church as an official collection. It is divided into three parts; the first part is divided into 101 distinctions, the first 20 of which form an introduction to the general principles of canon Law. The second part contains 36 causes, divided into questions, treat of ecclesiastical administration and marriage; the third part, entitled "De consecratione", treats of the sacraments and other sacred things and contains 5 distinctions. Each distinction or question contains dicta Gratiani, or maxims of Gratian, canones. Gratian himself raises questions and brings forward difficulties, which he answers by quoting auctoritates, i. e. canons of councils, decretals of the popes, texts of the Scripture or of the Fathers. These are the canones, it is to be noted that many auctoritates have been inserted in the "Decretum" by authors of a date. These are the Paleœ, so called from Paucapalea, the name of the principal commentator on the "Decretum".
The Roman revisers of the 16th century corrected the text of the "Decree" and added many critical notes designated by the words Correctores Romani. The Decretum is quoted by indicating the number of the canon and that of the distinction or of the cause and the question. To differentiate the distinctions of the first part from those of the third, question of the 33rd cause of the second part and those of the third part, the words de Pœn. i. e. de Pœnitentiâ, de Cons. i. e. de Consecratione are added to the latter. For instance, "c. 1. D. XI" indicates the first part of the "Decree". Distinction XI, canon 1. 1. de Pœn. d. VI," refers to the second part, 33rd cause, question 3, distinction VI, canon 1. 8, de Cons. d. II" refers to the third part, distinction II, canon 8. 8, C. XII, q. 3" refers to the second part, cause XII, question 3, canon 8. Sometimes in the case of well-known and much-quoted canons, the first words are indicated, e. g. c. Si quis suadente diabolo, C. XVII, q. 4, i. e. the 29th canon of the second part, cause XVII, question 4.
The first words alone are quoted. In both cases, to find the canon it is necessary to consult the alphabetical tables that contain the first words of every canon. Gratian was a canon lawyer from Bologna, he flourished in the mid 12th century. Little else is known about him, he is sometimes incorrectly referred to as Franciscus Gratianus, Johannes Gratian, or Giovanni Graziano. For a long time he was believed to have been born at the end of the 11th century, at Chiusi in Tuscany, he was said to have become a monk at Camaldoli and he taught at the monastery of St. Felix in Bologna and devoted his life to studying canon law, but contemporary scholarship does not attach credibility to these traditions. Since the 11th century, Bologna had been the centre of the study of canon law, as well as of Roman law, after the Corpus Juris Civilis was rediscovered in western Europe. Gratian's work was an attempt, using early scholastic method, to solve contradictory canons from previous centuries. Gratian quoted a great number of authorities, including the Bible and conciliar legislation, church fathers such as Augustine of Hippo, secular law in his efforts to reconcile the canons.
Gratian found a place in Dante's Paradise among the doctors of the Church: He has long been acclaimed as Pater Juris Canonici, a title he shares with his successor St. Raymond of Penyafort; the vulgate version of Gratian's collection was completed at some point after the Second Lateran Council, which it quotes. Research by Anders Winroth established that some manuscripts of an early version of Gratian's text, which differs from the mainstream textual tradition, have survived. With commentaries and supplements, the work was incorporated into the Corpus Juris Canonici; the Decretum became the standard textbook for students of canon law throughout Europe, but it never received any formal official recognition by the papacy. Only the Codex Juris Canonici of 1917 put it out of use; as late as 1997, scholars set the date of completion at 1140, but this accuracy in dating isn't possible after Anders Winroth's grou
Book of Concord
The Book of Concord or Concordia is the historic doctrinal standard of the Lutheran Church, consisting of ten credal documents recognized as authoritative in Lutheranism since the 16th century. They are known as the symbolical books of the Evangelical Lutheran Church; the Book of Concord was published in German on June 25, 1580 in Dresden, the fiftieth anniversary of the presentation of the Augsburg Confession to Emperor Charles V at the Diet of Augsburg. The authoritative Latin edition was published in 1584 in Leipzig; those who accept it as their doctrinal standard recognize it to be a faithful exposition of the Bible. The Holy Scriptures are set forth in The Book of Concord to be the sole, divine source and norm of all Christian doctrine; the Book of Concord was compiled by a group of theologians led by Jakob Andreae and Martin Chemnitz at the behest of their rulers, who desired an end to the religious controversies in their territories that arose among Lutherans after the death of Martin Luther in 1546.
It was intended to replace German territorial collections of doctrinal statements, known as corpora doctrinæ like the Corpus doctrinæ Philippicum or Misnicum. This aim is reflected by the compilers' not calling it a corpus doctrinæ although it technically is one; the list of writings predating the Formula of Concord that would be included in The Book of Concord are listed and described in the "Rule and Norm" section of the Formula. Following the preface written by Andreae and Chemnitz the "Three Ecumenical Creeds" were placed at the beginning in order to show the identity of Lutheran teaching with that of the ancient Christian church; these creeds, the Apostles' Creed, Nicene Creed, Athanasian Creed, were formulated before the East-West Schism of 1054, but the Nicene Creed is the western version containing the filioque. The other documents come from the earliest years of the Lutheran Reformation, they are the Augsburg Confession, the Apology of the Augsburg Confession, both by Philipp Melanchthon, the Small and Large Catechisms of Martin Luther, his Smalcald Articles, Melanchthon's Treatise on the Power and Primacy of the Pope, the Formula of Concord, composed shortly before the publishing of the Book of Concord and intended for the same purpose: the pacification and unification of the growing Lutheran movement.
The preface of the Book of Concord was considered to be the preface of the Formula of Concord as well. The Augsburg Confession has singular importance as the unanimous consensus and exposition of our Christian faith against the false worship and superstition of the papacy and against other sects, as the symbol of our time, the first and unaltered Augsburg Confession, delivered to Emperor Charles V at Augsburg during the great Diet in the year 1530... A recent book on Lutheranism asserts, "To this day... the Augsburg Confession... remains the basic definition of what it means to be a'Lutheran.'"The Apology, the Smalcald Articles, the Treatise, the Formula of Concord explain, defend, or serve as addenda to The Augsburg Confession. Preface The Three Ecumenical creeds; the Apostles' Creed The Nicene Creed The Athanasian Creed The Augsburg Confession of 1530 The Apology of the Augsburg Confession The Smalcald Articles of Martin Luther Treatise on the Power and Primacy of the Pope The Small Catechism of Martin Luther Luther's Marriage Booklet and Baptism Booklet were included as part of the Small Catechism in a few of the 1580 editions of the German Book of Concord The Large Catechism of Martin Luther Epitome of the Formula of Concord The Solid or Thorough Declaration of the Formula of Concord.
The Catalog of Testimonies was added as an appendix in most of the 1580 editions. The simple Latin title of the Book of Concord, Concordia, is fitting for the character of its contents: Christian statements of faith setting forth what is believed and confessed by the confessors "with one heart and voice." This follows St. Paul's directive: "that you all speak the same thing, that there be no divisions among you, but that you be joined together in the same mind and in the same judgment.". The creeds and confessions that constitute the Book of Concord are not the private writings of their various authors: Inasmuch, however, as they are in complete agreement with Holy Scripture, in this respect differ from all other particular symbols, the Lutheran confessions are ecumenical and catholic in character, they contain the truths believed universally by true Christians everywhere, explicitly by all consistent Christians, implicitly by inconsistent and erring Christians. Christian truth, being one and the same the world over is none other than that, found in the Lutheran confessions.
To this day the Book of Concord is doctrinally normative among traditional and conservative Lutheran churches, which require their pastors and other rostered church workers to pledge themselves unconditionally to the Book of Concord. They identify themselves as "confessional Lutherans." They consider the Book of Concord the norma normata in relation to the Bible, which they consider the norma normans, i.e. the only source of Christian doctrine. In this view the Book of Concord, on the topics that it addresses, is what the church authoritatively understands God's authoritative word to say; this is called a "quia" subscription to the Lutheran confessions, i.e. one subscribes because the Book of Concord is a faithful exposition of the Scriptures
Concordia High School (Edmonton)
Concordia High School named Concordia College, subsequently Concordia College High School until 1997, was created with the purpose of preparing young men to attend the Lutheran Seminary in St. Louis, Missouri. Once ordained, they would return to the Canadian Prairies to open up new Lutheran churches. Concordia was established in 1921 with a first class of eighth grade boys. In the 1940s the school became an academic prep school. After World War II the high school continued as a grade nine to twelve program. In 1987 Concordia University College of Alberta was granted degree-granting status; the history and growth of the university is owed to the small academic high school that added junior college courses to the high school program until it grew into a full-fledged university college on the same campus crowding out the original high school program. Many students as a matter of course received their high school diploma and took university courses at Concordia until either graduation or in order to transfer to the University of Alberta.
Some of the university faculty as well were previous teachers at the high school. In 2000 the high school program was detached from the university program. Concordia High School was incorporated as a separate entity with its own board of governors separate from the governance of the university. In 1997 the high school moved to the north edge of campus at 112 Avenue and 73 Street in Edmonton, where it remained for 14 years. In July 2011 Concordia High School moved to 830 Saddleback Road in the south end of Edmonton. Concordia High School permanently closed on August 20, 2012; the school's board of governors issued a statement that they had been informed in an unanticipated development that the facility lease would not be renewed, that they had been unable to find an alternative facility for dormitory and classroom space.
Concordia College (Manila)
The Colegio de la Inmaculada Concepcion de la Concordia Concordia College, is a Catholic private institution of learning in Pedro Gil, Manila, in the Philippines. The college is run by Daughters of Charity of Saint Vincent de Paul. Concordia College prospered towards the end of the nineteenth century with an upward enrollment. According to the Student Manual, the name "Concordia" means "in accord with" or "in accordance to the above" Stands for purity in thought and deed Stands for Mary, a figure in the Catholic religion, the patroness of the school; the crown which adorns the top of the letter represents her queenship of heaven. The twelve stars which surround symbolize the twelve apostles, which represent the disciples as a whole. "It shows Mary's role in leading people to her son, Jesus" Blue and white are the colors which represent Mary. Blue white for purity or chastity. Green stands for perpetual growth. Symbolizing the school that copes with the best and worst of times. Colegio de la Inmaculada Concepcion de la Concordia was established by Doña Margarita Roxas de Ayala by converting her three-and-a-half hectare villa, the La Concordia Estate in Paco, into a school.
She requested eight Daughters of Charity from Spain to come to the Philippines to manage the school. They arrived on May 3, 1868 and managed the free school or'Escuela Pia'. Sixty students learned about religion, good manners and writing, simple arithmetic and arts like sewing, cooking and household work; the medium of the instruction was Spanish. In 1868, the school adapted a new name, Colegio de la Inmaculada Concepcion de la Concordia, in the same year that it became the Central House of the Daughters of Charity in the Philippines. Significant periods in the development of the Concordia College, such as the Philippine Revolution of 1896 and the American era, brought about education reform. K to 12 Music courses: Piano, Guitar and Drum Lesson Bachelor of Arts majors: English Educational Technology Bachelor of Elementary Education majors: English Educational Technology Bachelor of Secondary Education majors: English Educational Technology Bachelor of Science in Social Work Bachelor of Science in Nursing Bachelor of Science in Business Administration majors: Marketing Management Human Resource Development Management Business Technology Master of Science in Nursing majors: Medical — Surgical Nursing Psychiatric Nursing in Maternal and Child Nursing Administration Master of Arts in Education majors: Educational Technology Business Administration Diploma in Junior Secretarial Diploma in Junior Secretarial — Medical Associate in Health Science Education Alternative Learning System Acceleration & Equivalent Academic Focus Bridging Program Continuing Learning Delivery System Among its well-known students was Maria Paz Mendoza-Guazon, the first Filipino woman doctor, an educator, a writer and a feminist.
Although her studies were interrupted by the Revolution, she was able to resume them when she transferred to the American School in 1901. Other notable students were Saturmina and Olympia Rizal
Sister Concordia Scott was a Scottish sculptor and Benedictine nun, of the Minster Abbey community, Minster-in-Thanet, Kent. Her commissioned works have included statues for Westminster Abbey, Canterbury Cathedral, Coventry Cathedral and the National Shrine of Wales as well as numerous sculptures in Europe and the United States of America. Caroline Scott was born in Glasgow on 15 March 1924, she gained a scholarship to the Edinburgh College of Art aged 17, but her studies were interrupted by the war. She joined the Auxiliary Territorial Service and served in the 93rd Searchlight Regiment, the only one in the world staffed by women, was based in Wimbledon, London. At the end of the war, she completed her studies in Edinburgh, gaining her Diploma in 1950, became a commercial artist. In 1954 she entered the Benedictine community in Minster Abbey, taking Concordia as her name, was professed on 22 August 1955, she continued to sculpt, entering a piece for the Manchester Vocations Exhibition in 1959, which led to numerous commissions for sculptures in the following 40 years.
Her work can now be seen in churches across the world. She was Prioress of the Minster Abbey community 1984-1999. Bronze casket for St Mildred's relics, Minster Abbey, Minster in Thanet, Kent. 1955 Our Lady of the Pewe: 3 foot high alabaster statue, Westminster Abbey, London. The statue was commissioned to restore the old medieval shrine of Our Lady of Pew, destroyed during the Dissolution of the Monasteries; the new statue, unveiled in the Pew Chapel on 10 May 1971, was based on a similar fourteenth century statue in Westminster Cathedral and carved from English alabaster. 1971 Our Lady of the Undercroft: 3 foot 6 inches, Canterbury Cathedral, Kent. 1982. The statue of Mary is crowned and on a throne. Behind his head is a gilt Canterbury cross; the original statue in the 14th-century shrine, is believed to have been destroyed during the Reformation, a 17th-century replacement, made of ivory by a Portuguese artist, was stolen. Our Lady of 5th Avenue: a bronze statue of Mary and the infant Jesus, for St Thomas Episcopal Church, Fifth Avenue, New York.
1989 Our Lady of the Taper for the Welsh national shrine known as Our Lady of Cardigan, Wales. 1986 Our Lady of Coventry: 2001, installed in the ruins of St Mary's Priory