The National Council of the Churches of Christ in the USA identified as the National Council of Churches, is the largest ecumenical body in the United States. NCC is an ecumenical partnership of 38 Christian faith groups in the United States, its member communions include mainline Protestant, Eastern Orthodox, African-American and historic peace churches. Together, they encompass 40 million adherents, it began as the Federal Council of Churches in 1908, expanded through merger with several other ecumenical organizations to become the National Council of Churches in 1950. The first efforts at ecumenical organization emerged in 1908 with the creation of the Federal Council of Churches; the FCC was created as a response to "industrial problems" that arose during the rapid industrialization of the US. The primary concern was the protection of workers in a host of areas including wages, working conditions, child labor, a six-day work week. During the next 40 plus years, FCC remained engaged in the domestic social problems of the day as well as international problems that threatened to draw the US into war.
Its progressive social program along with support of conscientious objectors to World War II garnered stiff criticism from Christian fundamentalist circles. By 1950, numerous programs and efforts of social uplift had formed in addition to the FCC. Seeking greater unity, a dozen ecumenical bodies gathered in Cleveland, Ohio, in 1950 to discuss how to more organize their common work. Out of this meeting, via the merger of the Federal Council of Churches with several other ecumenical bodies, emerged the NCC; the council's 38 member communions include mainline Protestant, Eastern Orthodox, African-American and historic peace churches. Individual adherents of more than 50 Christian faith groups participate in NCC study groups and ministries; some of these participants belong to Christian faith groups such as the Catholic Church, fundamentalist groups, Southern Baptists, Missouri Synod Lutherans, which are not a part of the council's membership. All NCC member organizations subscribe to the NCC's statement of faith, which forms the preamble to the NCC's charter: The National Council of Churches is a community of Christian communions, which, in response to the gospel as revealed in the Scriptures, confess Jesus Christ, the incarnate Word of God, as Savior and Lord.
These communions covenant with one another to manifest more the unity of the Church. Relying upon the transforming power of the Holy Spirit, the communions come together as the Council in common mission, serving in all creation to the glory of God. Since its founding in 1950, one of the primary activities of NCC has been to effect positive change for the betterment of society. Adopted in December 1908, "The Social Creed of the Churches" was a statement by members of the Federal Council of Churches against what it described as "industrial problems"; the document spelled out a list of principles, including: Equal rights and complete justice for all men in all stations of life Protection of the worker from dangerous machinery, occupational disease and mortality Abolition of child labor Regulation of the conditions of toil for women as shall safeguard the physical and moral health of the community A living wage as a minimum in every industry Provision for the old age of the workers and for those incapacitated by injury Abatement of povertyIn 2007, the NCC updated its social creed to reflect a new era of globalization.
The goal was to "offer a vision of a society that shares more and consumes less, seeks compassion over suspicion and equality over domination, finds security in joined hands rather than massed arms." In addition to those areas mentioned in the 1908 creed, the "Social Creed for the 21st Century" included additional principles, including: System of criminal rehabilitation based on restorative justice and end to the death penalty Limits on the power of private interests in politics Just immigration policies Sustainable use of earth's resources Nuclear disarmament and redirection of military spending Religious dialogue Strengthening multilateral diplomacy, United Nations, the rule of international lawThese creeds have formed the basis, growing out of a common Christian faith, of the work of the NCC in public policy matters. For a number of years the NCC maintained a separate policy advocacy office in Washington, DC. Located in the United Methodist Building on Capitol Hill, the NCC Washington Office served as an ecumenical hub through which it could interact with the numerous denominational policy offices located in the Methodist Building.
Its work centered on areas mentioned in the creeds but primarily focused around two programs, Eco-Justice and the Ecumenical Poverty Initiative. Both of these programs have been spun off into separate independent organizations since NCC restructuring in 2013. NCC partners with dozens of other faith-based groups in DC and elsewhere, such as Bread for the World, Habitat for Humanity, Children's Defense Fund, to press for broad policy initiatives that address poverty issues; the council helped launch the Let Justice Roll grassroots anti-poverty campaign, successful in raising the minimum wage in more than 20 states since 2005. In 2018, the council issued a statement opposing the nomination of Brett Kavanaugh to the Supreme Court. NCC was aligned with leaders in the civil rights movement, including Martin Luther King Jr. and Andrew Young. The NCC was an important link to mainline churches for the civil rights movement and it condemned segregation during the Montgomery Bus Boycott and other actions.
In a speech to NCC in 1957, King thanked
Yeshaya Steiner, was a Rebbe in the town of Kerestir near Miskolc in Hungary. Rabbi Yeshaya Steiner was born in 1851 to Rabbi Moshe and Hentsha Miriam Steiner in the village of Zborov near Bardeyov; when he was 3 years old, his father died. At the age of 12, his mother sent him to study in Hungary with Rabbi Tzvi Hirsh of Liska the author of Ach Pri Tevua, who appointed him as his servant; when Tzvi Hirsh died and his son-in-law Rabbi Chaim Friedlander author of Tal Chaim succeeded him, Steiner started travelling to Rabbi Chaim Halberstam of Sanz. After the death of Rabbi Chaim of Sanz, he became a disciple of Rabbi Mordechai Leifer. Leifer suggested that he move in Hungary. In Kerestir, Steiner became a Hasidic Rebbe and became known as a miracle worker, tens of thousands of Hasidim came to his court, he was known as hospitable on an institutional scale. In recent years, hospitality projects have developed in his town of Kerestir. Steiner's image is used as an amulet by those Jews who believe that it wards away mice and offers protection against misfortune.
His children were: Rabbi Avraham. In 1925 he was succeeded by his son Avraham. Rabbi Yissachar Dov Rubin, Grand Rabbi of Kerestir in Borough Park, Brooklyn Rabbi Naftali Grosz Grand Rabbi of Kerestir-Berbesht, Son-in-Law of Rabbi Avraham Steiner. Brooklyn New York, Miami Beach. After Grosz died in 1988, his son, Rabbi Rafeal Grosz, became the new Kerestir Rebbe in Miami Beach. Rabbi Yeshaya Gross, eldest son of Rabbi Naftali Grosz, of Williamsburg, Brooklyn – Grand Rabbi of Kerestir-Berbesht, Brooklyn NY, Desert Hot Springs California. Rebbe Yeshayah Steiner Rebbe Avrohom Steiner, son of Rebbe Yeshaya Rabbi Shmuel Gross, son-in-law of Rebbe Yeshaya Rabbi Reuven Chaim Klein, son-in-law of Rebbe Yeshaya Rabbi Yisroel Avrohom Alter Landa, son-in-law of Rebbe Yeshaya Rebbe Meir Yosef Rubin of Kerestir, son-in-law of Rebbe Avrohom Rebbe Naftoli Gross of Debrecen, brother of Rabbi Yeshaya's son-in-law Rabbi Shmuel and son-in-law of Rebbe Avrohom Rebbe Rafael Gross - Kerestir Rebbe of Miami Beach, son of Rebbe Naftoli Rebbe Chananyah Gross - Kerestir Rebbe of Woodridge, NY, son of Rebbe Rafael Rebbe Yeshaya Grosz - Kerestir-Berbesht Rebbe of Williamsburg, Brooklyn, NY, son of Rebbe Naftoli Rabbi Reuven Grosz - Brachfeld, E.
Israel Rabbi Yoishua Moishe Baruch of Woodmere, son of Rebbe Naftali Rebbi Alter Krausz - present Kerestir Rebbe in Monsey, NY, USA. Rabbi Shmuel David Krausz, grandchild of Rabbi Yisroel Avrohom. Pictures of the grave and more on Kosher Trip Adviser Website FindLaw case on religious freedom Levi Grossman. שם ושארית Shem uSheirith. Jerusalem
The Smith's Corner Historic District is a historic district encompassing a historic 19th-century rural village center. Covering about 105.5 acres, the district is centered on the junction of Main Avenue, South Road, Chase Road in northwestern South Hampton, abutting its border with East Kingston. The village was important as a stagecoach stop; the district was listed on the National Register of Historic Places in 1983. Smith's Corner is located in northwestern South Hampton, a rural community in southeastern New Hampshire. New Hampshire Route 107A, Main Avenue in South Hampton, was a stagecoach route connecting Amesbury and Newburyport, Massachusetts to Kingston, New Hampshire; this part of South Hampton was agricultural from its settlement in the 18th century, but when the stage route was opened in the 19th century, it developed as a service stop on that route. It featurered several taverns, of which the Smith House at Main Avenue and Stagecoach Lane is one that still survives; the George Goodwin House, located a short way west of that junction, was given a tavern license.
Other properties around the junction were used in other aspects of service in the stagecoach industry. The buildings in the district are all now residential and/or agricultural in use; the district includes one of South Hampton's oldest houses, the c. 1750 Moses Eaton House on Stagecoach Road, several other 18th-century Georgian houses. The Eaton House is a well-preserved example of a New England connected farmstead; the most prominent buildings were built in the mid-19th century for the stage trade, are Greek Revival character. National Register of Historic Places listings in Rockingham County, New Hampshire
Bishop Joasaph was a Russian Orthodox missionary, bishop of Kodiak, vicar of Irkutsk diocese. He came to Alaska as the leader of a group of missionaries from the Valaam Monastery in 1794. Under primitive conditions he and his monastic companions established the foundations of an Orthodox presence in North America. Called to Irkutsk, he was consecrated the auxiliary Bishop of Kodiak, but did not survive a shipwreck on his return to Alaska. Ivan Ilyich Bolotov was born on January 22, 1761, in the village of Strazhkov in the Kashin district of the province of Tver, his father was the local priest in the village. His early education was at the ecclesiastical school at the monastery in Kashin, his education continued at the seminaries in Yaroslavl, graduating with honors. After graduating he taught at the Uglich ecclesiastical school for the next four years. Deciding to enter a monastic life he joined the Tolga Monastery where he received his tonsure in 1786 and was given the name of Joasaph. Subsequently, he moved to a monastery in Uglich and on to the Valaam.
The dates of his ordination as a deacon and as a priest are not known. He was raised to the rank of archimandrite in 1783; when the call for assembling a missionary team to travel to remote Alaska was made, Fr. Joasaph was selected to lead the team based upon his accomplishments as a monastic; the team of ten consisted of Fr. Joasaph as leader, four hieromonks, a hierodeacon, two monks, two servitors; the journey to Alaska took them ten months, nearly a year, before arriving in Kodiak, Alaska, on September 24, 1794. There, they found conditions not as represented to them by Grigorii Ivanovich Shelikhov, the promoter of the Alaskan enterprise; the village on Kodiak was more primitive than described and the church, promised was not there. The monastics found the natives in the village about which Fr. Joasaph was compelled to report to the church authorities in Russia. Thus, an antagonistic environment grew between Alexander Baranov, the village leader, Fr. Joasaph and his missionaries. Notwithstanding the adverse conditions, Fr.
Joasaph and his party of monks were successful in evangelizing the natives and expanded their preaching and efforts to the mainland. Yet, reaching out to the natives involved dangers. Witness the martyrdom of Fr. Juvenaly in 1796. In reviewing the situation of the mission, in 1796, the Holy Synod created an auxiliary see in Alaska and elected Fr. Joasaph as Bishop of Kodiak, it was 1798. For his elevation to bishop, Fr. Joasaph needed to return to Irkutsk, where he was consecrated on April 10, 1799. Bp. Joasaph's consecration was unusual in that, due to the isolation of Irkutsk from the Holy Synod, the Holy Synod provided instructions for Benjamin, Bishop of Irkutsk, to perform the consecration of Fr. Joasaph alone, thus was recorded the only known situation in the history of the Church of Russia where an episcopal consecration was conducted by a single bishop. Bp. Joasaph was not to reach his new see as the perils of travel in the northern seas would result in his death. Bp. Joasaph and his companions, Hieromonk Makary and Hierodeacon Stephan, perished as their ship Phoenix met with a serious storm and sank near the Alaskan coast during May 21 to 24, 1799.
The ship was carrying an important cargo of both people and supplies for the Kodiak colony. Thus, its loss set back both the Orthodox mission in Alaska and the colony; the Holy Synod took no action to replace Bp. Joasaph and in 1811 closed the Kodiak episcopal see, it would be some thirty years. Orthodox America 1794-1976 Development of the Orthodox Church in America, C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, New York Hector Chevigny, Russian America — The Great Alaskan Venture, 1741 -1867. New York: Viking Press, 1965. Biography of Bishop Joasaph from the OCA
Marie-Anne-Marcelle Mallet was a Roman Catholic nun and founder of the Sisters of Charity of Quebec. Her surname appears as Maillet or Maillé. Marie was born to Marguerite Sarrazin in Montreal, Lower Canada, her father died when she was five and she spent the rest of her childhood living with an aunt and uncle in Lachine and in boarding with the Congregation of Notre Dame. Mallet joined the Sisters of Charity of the Hôpital Général of Montreal as a novice in 1824 and became a nun in 1826. During the 1847 typhus epidemic in Montreal, she assumed full responsibility of the hospital. In 1849, she was chosen to be the mother superior for a new congregation at Quebec City. Mallet established a relief service for needy children; the Sisters provided a home for orphan children, as well as aged and infirm people. They operated boarding schools for girls and an out-patient service for the poor; as well, the Sisters of Charity took in new immigrants who had no place else to stay and people who lost their homes to fire.
The congregation went through a change in philosophy after adopting a new framework based on Jesuit order, replacing the earlier rule based on the Sulpician school. Mallet was not re-elected as mother superior in an election held in 1866 and returned to live life as a simple nun, she died in Quebec City on Easter Sunday at the age of 66 after suffering from cancer for two years. She was declared venerable in January 2014; the former convent of the Sisters of Charity of Quebec, known as the Maison Mère-Mallet, has been designated a Quebec heritage building. The Institut Mallet has been established with the aim of promoting a culture of philanthropy in Quebec. A research chair has been established in her name at Laval University to study the impact of philanthropy on society
The 15th Toronto International Film Festival took place in Toronto, Canada between September 6 and September 15, 1990. Gerald Pratley introduced Cinematheque Ontario now known as TIFF Cinematheque at the festival, when festival assumed management of the Ontario Film Institute. Cyrano de Bergerac by Jean-Paul Rappeneau An Angel at My Table by Jane Campion Open Doors by Gianni Amelio The Match Factory Girl by Aki Kaurismäki Reversal of Fortune by Barbet Schroeder The Grifters by Stephen Frears The Krays by Peter Medak ¡Ay Carmela! by Carlos Saura Rosencrantz & Guildenstern Are Dead by Tom Stoppard The Hot Spot by Dennis Hopper The Reflecting Skin by Philip Ridley Szürkület by György Fehér Paris by Night by David Hare O Processo do Rei by João Mário Grilo A Tale of Springtime by Éric Rohmer White Hunter Black Heart by Clint Eastwood The Long Walk Home by Richard Pearce Storia di ragazzi e di ragazze by Pupi Avati Archangel by Guy Maddin The Company of Strangers by Cynthia Scott Defy Gravity by Michael Gibson Falling Over Backwards by Mort Ransen The Famine Within by Katherine Gilday Five Feminist Minutes Getting Married in Buffalo Jump by Eric Till H by Darrell Wasyk Hotel Chronicles by Léa Pool An Imaginary Tale by André Forcier The Moving Statue by Olivier Asselin Moody Beach by Richard Roy Musicians in Exile by Jacques Holender No Apologies by Ken Pittman Paper Wedding by Michel Brault The Party by Pierre Falardeau Perfectly Normal by Yves Simoneau Princes in Exile by Giles Walker White Room by Patricia Rozema Two Evil Eyes by George A. Romero & Dario Argento Bride of Re-Animator by Brian Yuzna Hardware by Richard Stanley My Degeneration by Jon Moritsugu The Church by Michele Soavi Frankenhooker by Frank Henenlotter Def by Temptation by James Bond III Meet The Feebles by Peter Jackson Tetsuo: The Iron Man by Shinya Tsukamoto Resident Alien by Jonathan Nossiter Step Across the Border by Nicolas Humbert and Werner Penzel Official site TIFF: A Reel History: 1976 - 2012 1990 Toronto International Film Festival at IMDb