The Ten Commandments known as the Decalogue, are a set of biblical principles relating to ethics and worship, which play a fundamental role in Judaism and Christianity. The commandments include instructions to worship only God, to honour one's parents, to keep the sabbath day holy, as well as prohibitions against idolatry, murder, theft and coveting. Different religious groups follow different traditions for numbering them; the Ten Commandments appear twice in the books of Exodus and Deuteronomy. Modern scholarship has found influences in Hittite and Mesopotamian laws and treaties, but is divided over when the Ten Commandments were written and who wrote them. In biblical Hebrew, the Ten Commandments are called עשרת הדברים and in Mishnaic Hebrew עשרת הדברות, both translatable as "the ten words", "the ten sayings", or "the ten matters"; the Tyndale and Coverdale English biblical translations used "ten verses". The Geneva Bible used "tenne commandements", followed by the Bishops' Bible and the Authorized Version as "ten commandments".
Most major English versions use "commandments."The English name "Decalogue" is derived from Greek δεκάλογος, the latter meaning and referring to the Greek translation δέκα λόγους, deka logous, "ten words", found in the Septuagint at Exodus 34:28 and Deuteronomy 10:4. The stone tablets, as opposed to the commandments inscribed on them, are called לוחות הברית, Lukhot HaBrit, meaning "the tablets of the covenant". Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels at Deuteronomy 5:4–21 into ten "commandments" or "sayings" in different ways, shown in the table below; some suggest. All scripture quotes above are from the King James Version. Click on verses at top of columns for other versions. Traditions: LXX: Septuagint followed by Orthodox Christians. P: Philo, same as the Septuagint, but with the prohibitions on killing and adultery reversed. S: Samaritan Pentateuch, with an additional commandment about Mount Gerizim as 10th. T: Jewish Talmud, makes the "prologue" the first "saying" or "matter" and combines the prohibition on worshiping deities other than Yahweh with the prohibition on idolatry.
A: Augustine follows the Talmud in combining verses 3–6, but omits the prologue as a commandment and divides the prohibition on coveting in two and following the word order of Deuteronomy 5:21 rather than Exodus 20:17. C: Catechism of the Catholic Church follows Augustine. L: Lutherans follow Luther's Large Catechism, which follows Augustine but subordinates the prohibition of images to the sovereignty of God in the First Commandment and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments. R: Reformed Christians follow John Calvin's Institutes of the Christian Religion, which follows the Septuagint; the biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai. On the morning of the third day of their encampment, "there were thunders and lightnings, a thick cloud upon the mount, the voice of the trumpet exceeding loud", the people assembled at the base of the mount. After "the LORD came down upon mount Sinai", Moses went up and returned and prepared the people, in Exodus 20 "God spoke" to all the people the words of the covenant, that is, the "ten commandments" as it is written.
Modern biblical scholarship differs as to whether Exodus 19-20 describes the people of Israel as having directly heard all or some of the decalogue, or whether the laws are only passed to them through Moses. The people were afraid to hear more and moved "afar off", Moses responded with "Fear not." He drew near the "thick darkness" where "the presence of the Lord" was to hear the additional statutes and "judgments", all which he "wrote" in the "book of the covenant" which he read to the people the next morning, they agreed to be obedient and do all that the LORD had said. Moses escorted a select group consisting of Aaron and Abihu, "seventy of the elders of Israel" to a location on the mount where they worshipped "afar off" and they "saw the God of Israel" above a "paved work" like clear sapphire stone, and the LORD said unto Moses, Come up to me into the mount, be there: and I will give thee tablets of stone, a law, commandments which I have written. 13 And Moses rose up, his minister Joshua: and Moses went up into the mount of God.
The mount was covered by the cloud for six days, on the seventh day Moses went into the midst of the cloud and was "in the mount forty days and forty nights." And Moses said, "the LORD delivered unto me two tablets of stone written with the finger of God. Before the full forty days expired, the children of Israel collectively decided that something had happened to Moses, compelled Aaron to fashion a golden calf, he "built an altar before it" and the people "worshipped" the calf. After the full forty days and Joshua came down from the mountain with the tablets of stone: "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, the dancing: and Moses' anger waxed hot, he cast the tablets out of his hands, brak
Domesday Book is a manuscript record of the "Great Survey" of much of England and parts of Wales completed in 1086 by order of King William the Conqueror. The Anglo-Saxon Chronicle states: Then, at the midwinter, was the king in Gloucester with his council.... After this had the king a large meeting, deep consultation with his council, about this land. Sent he his men over all England into each shire, it was written in Medieval Latin, was abbreviated, included some vernacular native terms without Latin equivalents. The survey's main purpose was to determine what taxes had been owed during the reign of King Edward the Confessor, which allowed William to reassert the rights of the Crown and assess where power lay after a wholesale redistribution of land following the Norman conquest; the assessors' reckoning of a man's holdings and their values, as recorded in Domesday Book, was dispositive and without appeal. The name "Domesday Book" came into use in the 12th century; as Richard FitzNeal wrote in the Dialogus de Scaccario: for as the sentence of that strict and terrible last account cannot be evaded by any skilful subterfuge, so when this book is appealed to... its sentence cannot be quashed or set aside with impunity.
That is why we have called the book "the Book of Judgement"... because its decisions, like those of the Last Judgement, are unalterable. The manuscript is held at The National Archives at London. In 2011, the Open Domesday site made the manuscript available online; the book is an invaluable primary source for historical economists. No survey approaching the scope and extent of Domesday Book was attempted again in Britain until the 1873 Return of Owners of Land which presented the first complete, post-Domesday picture of the distribution of landed property in the British Isles. Domesday Book encompasses two independent works; these were "Little Domesday", "Great Domesday" No surveys were made of the City of London, Winchester, or some other towns due to their tax-exempt status. Most of Cumberland and Westmorland are missing. County Durham is missing; the omission of the other counties and towns is not explained, although in particular Cumberland and Westmorland had yet to be conquered. "Little Domesday" – so named because its format is physically smaller than its companion's – is the more detailed survey, down to numbers of livestock.
It may have represented the first attempt, resulting in a decision to avoid such level of detail in "Great Domesday". Both volumes are organised into a series of chapters listing the fees, held by a named tenant-in-chief of the king, namely religious institutions, Norman warrior magnates and a few Saxon thegns who had made peace with the Norman regime; some of the largest such magnates held several hundred fees, in a few cases in more than one county. For example, the chapter of the Domesday Book Devonshire section concerning Baldwin the Sheriff lists 176 holdings held in-chief by him. Only a few of the holdings of the large magnates were held in demesne, most having been subinfeudated to knights military followers of the tenant-in-chief which latter thus became their overlord; the fees listed within the chapter concerning a particular tenant-in-chief were ordered, but not in a systematic or rigorous fashion, by the Hundred Court under the jurisdiction of which they were situated, not by geographic location.
As a review of taxes owed, it was unpopular. Each county's list opened with the king's demesne lands, it should be borne in mind that under the feudal system the king was the only true "owner" of land in England, under his allodial title. He was thus the ultimate overlord and the greatest magnate could do no more than "hold" land from him as a tenant under one of the various contracts of feudal land tenure. Holdings of Bishops followed of the abbeys and religious houses of lay tenants-in-chief and lastly the king's serjeants, Saxon thegns who had survived the Conquest, all in hierarchical order. In some counties, one or more principal towns formed the subject of a separate section: in some the clamores were treated separately; this principle applies more to the larger volume: in the smaller one, the system is more confused, the execution less perfect. Domesday names a total of 13,418 places. Apart from the wholly rural portions, which constitute its bulk, Domesday contains entries of interest concerning most of t
In law, common law is that body of law derived from judicial decisions of courts and similar tribunals. The defining characteristic of "common law" is. In cases where the parties disagree on what the law is, a common law court looks to past precedential decisions of relevant courts, synthesizes the principles of those past cases as applicable to the current facts. If a similar dispute has been resolved in the past, the court is bound to follow the reasoning used in the prior decision. If, the court finds that the current dispute is fundamentally distinct from all previous cases, legislative statutes are either silent or ambiguous on the question, judges have the authority and duty to resolve the issue; the court states an opinion that gives reasons for the decision, those reasons agglomerate with past decisions as precedent to bind future judges and litigants. Common law, as the body of law made by judges, stands in contrast to and on equal footing with statutes which are adopted through the legislative process, regulations which are promulgated by the executive branch.
Stare decisis, the principle that cases should be decided according to consistent principled rules so that similar facts will yield similar results, lies at the heart of all common law systems. The common law—so named because it was "common" to all the king's courts across England—originated in the practices of the courts of the English kings in the centuries following the Norman Conquest in 1066; the British Empire spread the English legal system to its historical colonies, many of which retain the common law system today. These "common law systems" are legal systems that give great precedential weight to common law, to the style of reasoning inherited from the English legal system. Today, one-third of the world's population lives in common law jurisdictions or in systems mixed with civil law, including Antigua and Barbuda, Bahamas, Barbados, Botswana, Cameroon, Cyprus, Fiji, Grenada, Hong Kong, Ireland, Jamaica, Liberia, Malta, Marshall Islands, Namibia, New Zealand, Pakistan, Papua New Guinea, Sierra Leone, South Africa, Sri Lanka and Tobago, the United Kingdom, the United States, Zimbabwe.
Some of these countries have variants on common law systems. The term common law has many connotations; the first three set out here are the most-common usages within the legal community. Other connotations from past centuries are sometimes seen and are sometimes heard in everyday speech; the first definition of "common law" given in Black's Law Dictionary, 10th edition, 2014, is "The body of law derived from judicial decisions, rather than from statutes or constitutions. This usage is given as the first definition in modern legal dictionaries, is characterized as the “most common” usage among legal professionals, is the usage seen in decisions of courts. In this connotation, "common law" distinguishes the authority. For example, the law in most Anglo-American jurisdictions includes "statutory law" enacted by a legislature, "regulatory law" or “delegated legislation” promulgated by executive branch agencies pursuant to delegation of rule-making authority from the legislature, common law or "case law", i.e. decisions issued by courts.
This first connotation can be further differentiated into pure common law arising from the traditional and inherent authority of courts to define what the law is in the absence of an underlying statute or regulation. Examples include most criminal law and procedural law before the 20th century, today, most contract law and the law of torts. Interstitial common law court decisions that analyze and determine the fine boundaries and distinctions in law promulgated by other bodies; this body of common law, sometimes called "interstitial common law", includes judicial interpretation of the Constitution, of legislative statutes, of agency regulations, the application of law to specific facts. Publication of decisions, indexing, is essential to the development of common law, thus governments and private publishers publish law reports. While all decisions in common law jurisdictions are precedent, some become "leading cases" or "landmark decisions" that are cited often. Black's Law Dictionary 10th Ed. definition 2, differentiates "common law" jurisdictions and legal systems from "civil law" or "code" jurisdictions.
Common law systems place great weight on court decisions, which are considered "law" with the same force of law as statutes—for nearly a millennium, common law courts have had the authority to make law where no legislative statute exists, statutes mean what courts interpret them to mean. By contrast, in civil law jurisdictions, courts lack authority to act. Civil law judges tend to give less weight to judicial precedent, which means that a
The public domain consists of all the creative works to which no exclusive intellectual property rights apply. Those rights may have been forfeited, expressly waived, or may be inapplicable; the works of William Shakespeare and Beethoven, most early silent films, are in the public domain either by virtue of their having been created before copyright existed, or by their copyright term having expired. Some works are not covered by copyright, are therefore in the public domain—among them the formulae of Newtonian physics, cooking recipes, all computer software created prior to 1974. Other works are dedicated by their authors to the public domain; the term public domain is not applied to situations where the creator of a work retains residual rights, in which case use of the work is referred to as "under license" or "with permission". As rights vary by country and jurisdiction, a work may be subject to rights in one country and be in the public domain in another; some rights depend on registrations on a country-by-country basis, the absence of registration in a particular country, if required, gives rise to public-domain status for a work in that country.
The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". Although the term "domain" did not come into use until the mid-18th century, the concept "can be traced back to the ancient Roman Law, as a preset system included in the property right system." The Romans had a large proprietary rights system where they defined "many things that cannot be owned" as res nullius, res communes, res publicae and res universitatis. The term res nullius was defined as things not yet appropriated; the term res communes was defined as "things that could be enjoyed by mankind, such as air and ocean." The term res publicae referred to things that were shared by all citizens, the term res universitatis meant things that were owned by the municipalities of Rome. When looking at it from a historical perspective, one could say the construction of the idea of "public domain" sprouted from the concepts of res communes, res publicae, res universitatis in early Roman law.
When the first early copyright law was first established in Britain with the Statute of Anne in 1710, public domain did not appear. However, similar concepts were developed by French jurists in the 18th century. Instead of "public domain", they used terms such as publici juris or propriété publique to describe works that were not covered by copyright law; the phrase "fall in the public domain" can be traced to mid-19th century France to describe the end of copyright term. The French poet Alfred de Vigny equated the expiration of copyright with a work falling "into the sink hole of public domain" and if the public domain receives any attention from intellectual property lawyers it is still treated as little more than that, left when intellectual property rights, such as copyright and trademarks, expire or are abandoned. In this historical context Paul Torremans describes copyright as a, "little coral reef of private right jutting up from the ocean of the public domain." Copyright law differs by country, the American legal scholar Pamela Samuelson has described the public domain as being "different sizes at different times in different countries".
Definitions of the boundaries of the public domain in relation to copyright, or intellectual property more regard the public domain as a negative space. According to James Boyle this definition underlines common usage of the term public domain and equates the public domain to public property and works in copyright to private property. However, the usage of the term public domain can be more granular, including for example uses of works in copyright permitted by copyright exceptions; such a definition regards work in copyright as private property subject to fair-use rights and limitation on ownership. A conceptual definition comes from Lange, who focused on what the public domain should be: "it should be a place of sanctuary for individual creative expression, a sanctuary conferring affirmative protection against the forces of private appropriation that threatened such expression". Patterson and Lindberg described the public domain not as a "territory", but rather as a concept: "here are certain materials – the air we breathe, rain, life, thoughts, ideas, numbers – not subject to private ownership.
The materials that compose our cultural heritage must be free for all living to use no less than matter necessary for biological survival." The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". A public-domain book is a book with no copyright, a book, created without a license, or a book where its copyrights expired or have been forfeited. In most countries the term of protection of copyright lasts until January first, 70 years after the death of the latest living author; the longest copyright term is in Mexico, which has life plus 100 years for all deaths since July 1928. A notable exception is the United States, where every book and tale published prior to 1924 is in the public domain.
The Anglo-Saxons were a cultural group who inhabited Great Britain from the 5th century, the direct ancestors of the majority of the modern British people. They comprise people from Germanic tribes who migrated to the island from continental Europe, their descendants, indigenous British groups who adopted many aspects of Anglo-Saxon culture and language; the Anglo-Saxon period denotes the period in Britain between about 450 and 1066, after their initial settlement and up until the Norman conquest. The early Anglo-Saxon period includes the creation of an English nation, with many of the aspects that survive today, including regional government of shires and hundreds. During this period, Christianity was established and there was a flowering of literature and language. Charters and law were established; the term Anglo-Saxon is popularly used for the language, spoken and written by the Anglo-Saxons in England and eastern Scotland between at least the mid-5th century and the mid-12th century. In scholarly use, it is more called Old English.
The history of the Anglo-Saxons is the history of a cultural identity. It developed from divergent groups in association with the people's adoption of Christianity, was integral to the establishment of various kingdoms. Threatened by extended Danish invasions and military occupation of eastern England, this identity was re-established; the visible Anglo-Saxon culture can be seen in the material culture of buildings, dress styles, illuminated texts and grave goods. Behind the symbolic nature of these cultural emblems, there are strong elements of tribal and lordship ties; the elite declared themselves as kings who developed burhs, identified their roles and peoples in Biblical terms. Above all, as Helena Hamerow has observed, "local and extended kin groups remained...the essential unit of production throughout the Anglo-Saxon period." The effects persist in the 21st century as, according to a study published in March 2015, the genetic makeup of British populations today shows divisions of the tribal political units of the early Anglo-Saxon period.
Use of the term Anglo-Saxon assumes that the words Angles, Saxons or Anglo-Saxon have the same meaning in all the sources. This term began to be used only in the 8th century to distinguish "Germanic" groups in Britain from those on the continent. Catherine Hills summarised the views of many modern scholars in her observation that attitudes towards Anglo-Saxons, hence the interpretation of their culture and history, have been "more contingent on contemporary political and religious theology as on any kind of evidence." The Old English ethnonym "Angul-Seaxan" comes from the Latin Angli-Saxones and became the name of the peoples Bede calls Anglorum and Gildas calls Saxones. Anglo-Saxon is a term, used by Anglo-Saxons themselves, it is they identified as ængli, Seaxe or, more a local or tribal name such as Mierce, Gewisse, Westseaxe, or Norþanhymbre. The use of Anglo-Saxon disguises the extent to which people identified as Anglo-Scandinavian after the Viking age, or as Anglo-Norman after the Norman conquest in 1066.
The earliest historical references using this term are from outside Britain, referring to piratical Germanic raiders,'Saxones' who attacked the shores of Britain and Gaul in the 3rd century AD. Procopius states that Britain was settled by three races: the Angiloi and Britons; the term Angli Saxones seems to have first been used in continental writing of the 8th century. The name therefore seemed to mean "English" Saxons; the Christian church seems to have used the word Angli. The terms ænglisc and Angelcynn were used by West Saxon King Alfred to refer to the people; the first use of the term Anglo-Saxon amongst the insular sources is in the titles for Athelstan: Angelsaxonum Denorumque gloriosissimus rex and rex Angulsexna and Norþhymbra imperator paganorum gubernator Brittanorumque propugnator. At other times he uses the term rex Anglorum, which meant both Anglo-Saxons and Danes. Alfred the Great used Anglosaxonum Rex; the term Engla cyningc is used by Æthelred. King Cnut in 1021 was the first to refer to the land and not the people with this term: ealles Englalandes cyningc.
These titles express the sense that the Anglo-Saxons were a Christian people with a king anointed by God. The indigenous Common Brittonic speakers referred to Anglo-Saxons as Saxones or Saeson. Catherine Hills suggests that it is no accident, "that the English call themselves by the name sanctified by the Church, as that of a people chosen by God, whereas their enemies use the name applied to piratical raiders"; the early Anglo-Saxon period covers the history of medieval Britain that starts from the end of Roman rul
Offa of Mercia
Offa was King of Mercia, a kingdom of Anglo-Saxon England, from 757 until his death in July 796. The son of Thingfrith and a descendant of Eowa, Offa came to the throne after a period of civil war following the assassination of Æthelbald. Offa defeated Beornred. In the early years of Offa's reign, it is that he consolidated his control of Midland peoples such as the Hwicce and the Magonsæte. Taking advantage of instability in the kingdom of Kent to establish himself as overlord, Offa controlled Sussex by 771, though his authority did not remain unchallenged in either territory. In the 780s he extended Mercian Supremacy over most of southern England, allying with Beorhtric of Wessex, who married Offa's daughter Eadburh, regained complete control of the southeast, he became the overlord of East Anglia and had King Æthelberht II of East Anglia beheaded in 794 for rebelling against him. Offa was a Christian king who came into conflict with the Church with Jænberht, the Archbishop of Canterbury. Offa persuaded Pope Adrian I to divide the archdiocese of Canterbury in two, creating a new archdiocese of Lichfield.
This reduction in the power of Canterbury may have been motivated by Offa's desire to have an archbishop consecrate his son Ecgfrith as king, since it is possible Jænberht refused to perform the ceremony, which took place in 787. Offa had a dispute with the Bishop of Worcester, settled at the Council of Brentford in 781. Many surviving coins from Offa's reign carry elegant depictions of him, the artistic quality of these images exceeds that of the contemporary Frankish coinage; some of his coins carry images of his wife, Cynethryth—the only Anglo-Saxon queen depicted on a coin. Only three gold coins of Offa's have survived: one is a copy of an Abbasid dinar of 774 and carries Arabic text on one side, with "Offa Rex" on the other; the gold coins are of uncertain use but may have been struck to be used as alms or for gifts to Rome. Many historians regard Offa as the most powerful Anglo-Saxon king before Alfred the Great, his dominance never extended to Northumbria, though he gave his daughter Ælfflæd in marriage to the Northumbrian king Æthelred I in 792.
Historians once saw his reign as part of a process leading to a unified England, but this is no longer the majority view. In the words of a recent historian: "Offa was driven by a lust for power, not a vision of English unity. Offa died in 796. In the first half of the 8th century, the dominant Anglo-Saxon ruler was King Æthelbald of Mercia, who by 731 had become the overlord of all the provinces south of the River Humber. Æthelbald was one of a number of strong Mercian kings who ruled from the mid-7th century to the early 9th, it was not until the reign of Egbert of Wessex in the 9th century that Mercian power began to wane. The power and prestige that Offa attained made him one of the most significant rulers in Early Medieval Britain, though no contemporary biography of him survives. A key source for the period is the Anglo-Saxon Chronicle, a collection of annals in Old English narrating the history of the Anglo-Saxons; the Chronicle was a West Saxon production, is sometimes thought to be biased in favour of Wessex.
That power can be seen at work in charters dating from Offa's reign. Charters were documents which granted land to followers or to churchmen and were witnessed by the kings who had the authority to grant the land. A charter might record the names of both a subject king and his overlord on the witness list appended to the grant; such a witness list can be seen on the Ismere Diploma, for example, where Æthelric, son of king Oshere of the Hwicce, is described as a "subregulus", or subking, of Æthelbald's. The eighth-century monk and chronicler the Venerable Bede wrote a history of the English church called Historia Ecclesiastica Gentis Anglorum. Offa's Dyke, most of, built in his reign, is a testimony to the extensive resources Offa had at his command and his ability to organise them. Other surviving sources include a problematic document known as the Tribal Hidage, which may provide further evidence of Offa's scope as a ruler, though its attribution to his reign is disputed. A significant corpus of letters dates from the period from Alcuin, an English deacon and scholar who spent over a decade at Charlemagne's court as one of his chief advisors, corresponded with kings and ecclesiastics throughout England.
These letters in particular reveal Offa's relations with the continent, as does his coinage, based on Carolingian examples. Offa's ancestry is given in the Anglian collection, a set of genealogies that include lines of descent for four Mercian kings. All four lines descend from Pybba. Offa's line descends through Pybba's son Eowa and through three more generations: Osmod and Offa's father, Thingfrith. Æthelbald, who ruled Mercia for most of the forty years before Offa, was descended from Eowa according to the genealogies: Offa's grandfather, was Æthelbald's first cousin. Æthelbald granted land to Eanwulf in the territory of the Hwicce, it is possible that Offa and Æthelbald were from the same branch of the family. In one charter Offa refers to Æthelbald as his kinsman, Headbert, Æthelbald's brother, continued to witness charters after Offa rose to power. Offa's wife was Cynethryth, whose ancestry is u
Francis Nigel Lee
Francis Nigel Lee was a Christian theologian. Lee was known for the large number of academic degrees he earned from a variety of institutions, he obtained BA, LL. B. and MA degrees from the University of Cape Town, L. Th. BD, M. Th. and Th. D degrees from the University of Stellenbosch, PhD from Orange Free State University, several other doctorates from unaccredited institutions, including D. Min. S. T. D. and D. Hum. degrees from Whitefield Theological Seminary. Lee was born in Kendal in the UK, but emigrated as a child to South Africa, where he became a minister. Lee moved to the USA, where he served as a minister in the Presbyterian Church in America, as Professor of Philosophy at Shelton College, New Jersey and as Academic Dean of Graham Bible College in Bristol, Tennessee. Lee moved to Australia, where he served as Professor at the Presbyterian Church of Queensland Theological Hall. Stuart Piggin notes that Lee "exuberantly led the resurgence of Reformed theology among Queensland Presbyterians."Lee was a firm advocate of the historicist method of interpretation in Christian eschatology.
Dallas Clarnette, For Christ and His Kingdom: The Life And Work Of Francis Nigel Lee. Palmer Higgs Books, 2014. Autobiography Dr Francis Nigel Lee