Integrated Authority File
The Integrated Authority File or GND is an international authority file for the organisation of personal names, subject headings and corporate bodies from catalogues. It is used for documentation in libraries and also by archives and museums; the GND is managed by the German National Library in cooperation with various regional library networks in German-speaking Europe and other partners. The GND falls under the Creative Commons Zero licence; the GND specification provides a hierarchy of high-level entities and sub-classes, useful in library classification, an approach to unambiguous identification of single elements. It comprises an ontology intended for knowledge representation in the semantic web, available in the RDF format; the Integrated Authority File became operational in April 2012 and integrates the content of the following authority files, which have since been discontinued: Name Authority File Corporate Bodies Authority File Subject Headings Authority File Uniform Title File of the Deutsches Musikarchiv At the time of its introduction on 5 April 2012, the GND held 9,493,860 files, including 2,650,000 personalised names.
There are seven main types of GND entities: LIBRIS Virtual International Authority File Information pages about the GND from the German National Library Search via OGND Bereitstellung des ersten GND-Grundbestandes DNB, 19 April 2012 From Authority Control to Linked Authority Data Presentation given by Reinhold Heuvelmann to the ALA MARC Formats Interest Group, June 2012
BIBSYS is an administrative agency set up and organized by the Ministry of Education and Research in Norway. They are a service provider, focusing on the exchange and retrieval of data pertaining to research and learning – metadata related to library resources. BIBSYS are collaborating with all Norwegian universities and university colleges as well as research institutions and the National Library of Norway. Bibsys is formally organized as a unit at the Norwegian University of Science and Technology, located in Trondheim, Norway; the board of directors is appointed by Norwegian Ministry of Research. BIBSYS offer researchers and others an easy access to library resources by providing the unified search service Oria.no and other library services. They deliver integrated products for the internal operation for research and special libraries as well as open educational resources; as a DataCite member BIBSYS act as a national DataCite representative in Norway and thereby allow all of Norway's higher education and research institutions to use DOI on their research data.
All their products and services are developed in cooperation with their member institutions. BIBSYS began in 1972 as a collaborative project between the Royal Norwegian Society of Sciences and Letters Library, the Norwegian Institute of Technology Library and the Computer Centre at the Norwegian Institute of Technology; the purpose of the project was to automate internal library routines. Since 1972 Bibsys has evolved from a library system supplier for two libraries in Trondheim, to developing and operating a national library system for Norwegian research and special libraries; the target group has expanded to include the customers of research and special libraries, by providing them easy access to library resources. BIBSYS is a public administrative agency answerable to the Ministry of Education and Research, administratively organised as a unit at NTNU. In addition to BIBSYS Library System, the product portfolio consists of BISBYS Ask, BIBSYS Brage, BIBSYS Galleri and BIBSYS Tyr. All operation of applications and databases is performed centrally by BIBSYS.
BIBSYS offer a range of services, both in connection with their products and separate services independent of the products they supply. Open access in Norway Om Bibsys
Historical Dictionary of Switzerland
The Historical Dictionary of Switzerland is an encyclopedia on the history of Switzerland that aims to take into account the results of modern historical research in a manner accessible to a broader audience. The encyclopedia is published by a foundation under the patronage of the Swiss Academy of Humanities and Social Sciences and the Swiss Historical Society and is financed by national research grants. Besides a staff of 35 at the central offices, the contributors include 100 academic advisors, 2500 historians and 100 translators; the encyclopedia is being edited in three national languages of Switzerland: German and Italian. The first of 13 volumes was published in 2002; the last volume was published in 2014. The 36,000 headings are grouped in: Biographies Articles on families and genealogy Articles on places Subject articles The on-line edition has been available since 1998, it makes accessible, for free, but no illustrations. It lists all 36,000 topics that are to be covered. Lexicon Istoric Retic is a two volume version with a selection of articles published in Romansh.
It includes articles not available in the other languages. The first volume was published in 2010, the second in 2012. An on-line version is available. Historisches Lexikon der Schweiz, Schwabe AG, Basel, ISBN 3-7965-1900-8 Dictionnaire historique de la Suisse, Editions Gilles Attinger, Hauterive, ISBN 2-88256-133-4 Dizionario storico della Svizzera, Armando Dadò editore, Locarno, ISBN 88-8281-100-X Lexicon Istoric Retic, Kommissionsverlag Desertina, Chur, ISBN 978-3-85637-390-0, ISBN 978-3-85637-391-7 Media related to Historical Dictionary of Switzerland at Wikimedia Commons DHS/HLS/DSS online edition in German and Italian Lexicon Istoric Retic online edition in Romansh
The New Testament is the second part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the New Testaments together as sacred scripture; the New Testament has accompanied the spread of Christianity around the world. It serves as a source for Christian theology and morality. Extended readings and phrases directly from the New Testament are incorporated into the various Christian liturgies; the New Testament has influenced religious and political movements in Christendom and left an indelible mark on literature and music. The New Testament is a collection of Christian works written in the common Greek language of the 1st century AD, at different times by various writers, the modern consensus is that it provides important evidence regarding Judaism in the 1st century. In all Christian traditions today, the New Testament consists of 27 books: the four gospels, The Acts of the Apostles, twenty-one epistles, Revelation.
The united Catholic Church defined the 27-book canon. The earliest known complete list of the 27 books is by the 4th-century eastern Catholic bishop Athanasius; the first time that church councils approved this list was with the councils of Hippo and Carthage in North Africa and Pope Innocent I ratified the same canon in 405, but it is probable that a Council in Rome in 382 under pope Damasus gave the same list first. These councils provided the canon of the Old Testament, which included the apocryphal books; the original texts were written in the first century of the Christian Era, in Greek, the common language of the Eastern Mediterranean from the conquests of Alexander the Great until the Muslim conquests in the 7th century AD. All the works that became incorporated into the New Testament are believed to have been written no than around 120 AD. John A. T. Robinson, Dan Wallace, William F. Albright dated all the books of the New Testament before 70 AD. Others give a final date of 80 AD or of 96 AD.
Collections of related texts such as letters of the Apostle Paul and the Canonical Gospels of Matthew, Mark and John were joined to other collections and single works in different combinations to form various Christian canons of Scripture. Over time, some disputed books, such as the Book of Revelation and the Minor Catholic Epistles were introduced into canons in which they were absent. Other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, the Diatessaron, were excluded from the New Testament; the Old Testament canon is not uniform among all major Christian groups including Roman Catholics, the Greek Orthodox Church, the Slavic Orthodox Churches, the Armenian Orthodox Church. However, the twenty-seven-book canon of the New Testament, at least since Late Antiquity, has been universally recognized within Christianity; the phrase new testament, or new covenant first occurs in Jeremiah 31:31. The same Greek phrase for'new covenant' is found elsewhere in the New Testament.
In early Bible translations into Latin, the phrase was rendered foedus,'federation', in Jeremiah 31:31, was rendered testamentum in Hebrews 8:8 and other instances, from which comes the English term New Testament. Modern English, like Latin, distinguishes testament and covenant as alternative translations, the treatment of the term Διαθήκη diathḗkē varies in Bible translations into English. John Wycliffe's 1395 version is a translation of the Latin Vulgate and so follows different terms in Jeremiah and Hebrews: Lo! Days shall come, saith the Lord, I shall make a new covenant with the house of Israel, with the house of Judah. For he reproving him saith, Lo! Days come, saith the Lord, when I shall establish a new testament on the house of Israel, on the house of Judah. Use of the term New Testament to describe a collection of first and second-century Christian Greek scriptures can be traced back to Tertullian. In Against Marcion, written c. 208 AD, he writes of: the Divine Word, doubly edged with the two testaments of the law and the gospel.
And Tertullian continues in the book, writing: it is certain that the whole aim at which he has strenuously laboured in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, as alien from the law and the prophets. By the 4th century, the existence—even if not the exact contents—of both an Old and New Testament had been established. Lactantius, a 3rd–4th century Christian author wrote in his early-4th-century Latin Institutiones Divinae: But all scripture is divided into two Testaments; that which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old.
Book of Exodus
The Book of Exodus or Exodus is the second book of the Torah, the Hebrew Bible, the Old Testament following Genesis. Exodus tells how the Israelites leave slavery in Egypt through the strength of Yahweh, the god who has chosen Israel as his people. With the prophet Moses as their leader, they journey through the wilderness to biblical Mount Sinai, guided by divine signs for forty years provided by Yahweh, promising them the land of Canaan in return for their faithfulness. Israel enters into a covenant with Yahweh who gives them their laws and instructions to build the Tabernacle, the means by which he will come from heaven and dwell with them and lead them in a holy war to possess the land, give them peace. Traditionally ascribed to Moses himself, modern scholarship sees the book as a product of the Babylonian exile, from earlier written and oral traditions, with final revisions in the Persian post-exilic period. Carol Meyers, in her commentary on Exodus, suggests that it is arguably the most important book in the Bible, as it presents the defining features of Israel's identity: memories of a past marked by hardship and escape, a binding covenant with God, who chooses Israel, the establishment of the life of the community and the guidelines for sustaining it.
The book is not a historical narrative. Everything is presented as the work of God, who appears in person, the historical setting is only a hazy sketch, its purpose is not to record what happened, but to reflect the story of the exile community in Babylon and Jerusalem, facing foreign captivity and the need to come to terms with their understanding of God. The English name Exodus comes from the Ancient Greek: ἔξοδος, éxodos, meaning "going out". In Hebrew the book's title is שְׁמוֹת, shemot, "Names", from the beginning words of the text: "These are the names of the sons of Israel". There is no unanimous agreement among scholars on the structure of Exodus. One strong possibility is that it is a diptych, with the division between parts 1 and 2 at the crossing of the Red Sea or at the beginning of the theophany in chapter 19. On this plan, the first part tells of God's rescue of his people from Egypt and their journey under his care to Sinai and the second tells of the covenant between them. Jacob's sons and their families join Joseph, in Egypt.
Once there, the Israelites begin to grow in number. Egypt's Pharaoh, fearful that the Israelites could be a fifth column, forces the Israelites into slavery and orders the throwing of all newborn boys into the Nile. A Levite woman saves her baby by setting him adrift on the river Nile in an ark of bulrushes; the Pharaoh's daughter finds the child, names him Moses, brings him up as her own. But Moses is aware of his origins, one day, when grown, he kills an Egyptian overseer, beating a Hebrew slave and has to flee into Midian. There he marries Zipporah, the daughter of Midianite priest Jethro, encounters God in a burning bush. Moses asks God for his name: God replies: "I AM that I AM." God tells Moses to return to Egypt and lead the Hebrews into Canaan, the land promised to Abraham. Moses fails to convince the Pharaoh to release the Israelites. God smites the Egyptians with 10 terrible plagues including a river of blood, many frogs, the death of first-born sons. Moses leads the Israelites out of bondage after a final chase when the Pharaoh reneges on his coerced consent.
The desert proves arduous, the Israelites complain and long for Egypt, but God provides manna and miraculous water for them. The Israelites arrive at the mountain of God. God asks, they accept. The people gather at the foot of the mountain, with thunder and lightning and clouds of smoke, the sound of trumpets, the trembling of the mountain, God appears on the peak, the people see the cloud and hear the voice of God. God tells Moses to ascend the mountain. God pronounces the Ten Commandments in the hearing of all Israel. Moses goes up the mountain into the presence of God, who pronounces the Covenant Code, promises Canaan to them if they obey. Moses comes down the mountain and writes down God's words and the people agree to keep them. God calls Moses up the mountain where he remains for 40 nights. At the conclusion of the 40 days and 40 nights, Moses returns holding the set of stone tablets. God gives Moses instructions for the construction of the tabernacle so that God could dwell permanently among his chosen people, as well as instructions for the priestly vestments, the altar and its appurtenances, the procedure for ordaining the priests, the daily sacrifice offerings.
Aaron becomes the first hereditary high priest. God gives Moses the two tablets of stone containing the words of the ten commandments, written with the "finger of God". While Moses is with God, Aaron makes a golden calf. God informs Moses of their apostasy and threatens to kill them all, but relents when Moses pleads for them. Moses comes down from the mountain, smashes the stone tablets in anger, commands the Levites to massacre the unfaithful Israelites. God commands Moses to make two new tablets on which He will write the words that were on the first tablets. Moses ascends the mountain
Calvinism is a major branch of Protestantism that follows the theological tradition and forms of Christian practice set down by John Calvin and other Reformation-era theologians. Calvinists broke from the Roman Catholic Church in the 16th century. Calvinists differ from Lutherans on the real presence of Christ in the Eucharist, theories of worship, the use of God's law for believers, among other things; as declared in the Westminster and Second Helvetic confessions, the core doctrines are predestination and election. The term Calvinism can be misleading, because the religious tradition which it denotes has always been diverse, with a wide range of influences rather than a single founder. In the context of the Reformation, Huldrych Zwingli began the Reformed tradition in 1519 in the city of Zürich, his followers were labeled Zwinglians, consistent with the Catholic practice of naming heresy after its founder. Soon, Zwingli was joined by Martin Bucer, Wolfgang Capito, William Farel, Johannes Oecolampadius and other early Reformed thinkers.
The namesake of the movement, French reformer John Calvin, converted to the Reformed tradition from Roman Catholicism only in the late 1520s or early 1530s as it was being developed. The movement was first called referring to John Calvin, by Lutherans who opposed it. Many within the tradition find it either an indescriptive or an inappropriate term and would prefer the word Reformed to be used instead; some Calvinists prefer the term Augustinian-Calvinism since Calvin credited his theology to Augustine of Hippo. The most important Reformed theologians include John Calvin, Huldrych Zwingli, Martin Bucer, William Farel, Heinrich Bullinger, Peter Martyr Vermigli, Theodore Beza, John Knox. In the twentieth century, Abraham Kuyper, Herman Bavinck, B. B. Warfield, J. Gresham Machen, Karl Barth, Martyn Lloyd-Jones, Cornelius Van Til, Gordon Clark, R. C. Sproul were influential. Contemporary Reformed theologians include J. I. Packer, John MacArthur, Timothy J. Keller, David Wells, Michael Horton. Reformed churches may exercise several forms of ecclesiastical polity.
Calvinism is represented by Continental Reformed and Congregationalist traditions. The biggest Reformed association is the World Communion of Reformed Churches with more than 100 million members in 211 member denominations around the world. There are more conservative Reformed federations such as the World Reformed Fellowship and the International Conference of Reformed Churches, as well as independent churches. Calvinism is named after John Calvin, it was first used by a Lutheran theologian in 1552. It was a common practice of the Catholic Church to name; the term first came out of Lutheran circles. Calvin denounced the designation himself: They could attach us no greater insult than this word, Calvinism, it is not hard to guess. Despite its negative connotation, this designation became popular in order to distinguish Calvinists from Lutherans and from newer Protestant branches that emerged later; the vast majority of churches that trace their history back to Calvin do not use it themselves, since the designation "Reformed" is more accepted and preferred in the English-speaking world.
Moreover, these churches claim to be—in accordance with John Calvin's own words—"renewed accordingly with the true order of gospel". Since the Arminian controversy, the Reformed tradition—as a branch of Protestantism distinguished from Lutheranism—divided into two separate groups: Arminians and Calvinists. However, it is now rare to call Arminians a part of the Reformed tradition. While the Reformed theological tradition addresses all of the traditional topics of Christian theology, the word Calvinism is sometimes used to refer to particular Calvinist views on soteriology and predestination, which are summarized in part by the Five Points of Calvinism; some have argued that Calvinism as a whole stresses the sovereignty or rule of God in all things including salvation. First-generation Reformed theologians include Huldrych Zwingli, Martin Bucer, Wolfgang Capito, John Oecolampadius, Guillaume Farel; these reformers came from diverse academic backgrounds, but distinctions within Reformed theology can be detected in their thought the priority of scripture as a source of authority.
Scripture was viewed as a unified whole, which led to a covenantal theology of the sacraments of baptism and the Lord's Supper as visible signs of the covenant of grace. Another Reformed distinctive present in these theologians was their denial of the bodily presence of Christ in the Lord's supper; each of these theologians understood salvation to be by grace alone, affirmed a doctrine of particular election. Martin Luther and his successor Philipp Melanchthon were undoubtedly significant influences on these theologians, to a larger extent Reformed theologians; the doctrine of justification by faith alone was a direct inheritance from Luther. John Calvin, Heinrich Bullinger, Wolfgang Musculus, Peter Martyr Vermigli, Andreas Hyperius belong to the second generation of Reformed theologians. Calvin's Institutes of the Christian Religion was one of the most influential theologies of the era. Toward the middle of the 16th
Theodore Beza was a French Reformed Protestant theologian and scholar who played an important role in the Reformation. He lived most of his life in Geneva. Beza succeeded Calvin as a spiritual leader of the Republic of Geneva, founded by John Calvin himself. Theodore Beza was born in Burgundy, France, his father, Pierre de Beze, royal governor of Vézelay, descended from a Burgundian family of distinction. Beza's father had two brothers. Nicholas, unmarried, during a visit to Vézelay was so pleased with Theodore that, with the permission of his parents, he took him to Paris to educate him there. From Paris, Theodore was sent to Orléans in December 1528 to receive instruction from the famous German teacher Melchior Wolmar, he was received into Wolmar's house, the day on which this took place was afterward celebrated as a second birthday. Young Beza soon followed his teacher to Bourges, where the latter was called by the duchess Margaret of Angoulême, sister of Francis I. At the time, Bourges was the focus of the Reformation movement in France.
In 1534, after Francis I issued his edict against ecclesiastical innovations, Wolmar returned to Germany. Beza, in accordance with the wish of his father, went back to Orléans to study law, spent four years there; the pursuit of law had little attraction for him. He received the degree of licentiate in law August 11, 1539, and, as his father desired, went to Paris, where he began to practice. To support him, his relatives had obtained for him two benefices, the proceeds of which amounted to 700 golden crowns a year. Beza gained a prominent position in literary circles. To escape the many temptations to which he was exposed, with the knowledge of two friends, he became engaged in the year 1544 to a young girl of humble descent, Claudine Denoese, promising to publicly marry her as soon as his circumstances would allow it. In 1548 he published a collection of Latin poetry, which made him famous, he was considered one of the best writers of Latin poetry of his time; some cautioned against reading biographical details in his writings.
Philip Schaff argued that it was a mistake to "read between his lines what he never intended to put there" or to imagine "offences of which he was not guilty in thought."Shortly after the publication of his book, he fell ill and his illness, it is reported, revealed to him his spiritual needs. He came to accept salvation in Christ, which lifted his spirits, he resolved to sever his connections of the time, went to Geneva, the French city of refuge for Evangelicals, where he arrived with Claudine on October 23, 1548. He was received by John Calvin, who had met him in Wolmar's house, was married in the church. Beza was at a loss for immediate occupation. On his way home, he visited Pierre Viret at Lausanne, who brought about his appointment as professor of Greek at the academy there in November 1549. Beza found time to write a Biblical drama, Abraham Sacrifiant, in which he contrasted Catholicism with Protestantism, the work was well received; the text of some verses includes directions for musical performance.
After Clément Marot's death in 1544, John Calvin asked Beza to complete his French metrical translations of the Psalms. Thirty-four of his translations were published in the 1551 edition of the Genevan Psalter, six more were added to editions. About the same time he published Passavantius, a satire directed against Pierre Lizet, the former president of the Parliament of Paris, principal originator of the "fiery chamber", who, at the time, was abbot of St. Victor near Paris and publishing a number of polemical writings. Of a more serious character were two controversies in which Beza was involved at this time; the first concerned the doctrine of predestination and the controversy of Calvin with Jerome Hermes Bolsec. The second referred to the burning of Michael Servetus at Geneva on October 27, 1553. In defense of Calvin and the Genevan magistrates, Beza published, in 1554, the work De haereticis a civili magistratu puniendis. In 1557, Beza took a special interest in the Waldensians of Piedmont, who were being harassed by the French government.
On their behalf, he went with William Farel to Bern, Zürich and Schaffhausen to Strasburg, Mömpelgard, Göppingen. In Baden and Göppingen and Farel made a declaration concerning the Waldensians' views on the sacrament on May 14, 1557; the written declaration stated their position and was well received by the Lutheran theologians, but was disapproved of in Bern and Zurich. In the autumn of 1558, Beza undertook a second journey with Farel to Worms by way of Strasburg in the hopes of bringing about an intercession by the Evangelical princes of the empire in favor of the persecuted brethren at Paris. With Melanchthon and other theologians assembled at the Colloquy of Worms, Beza proposed a union of all Protestant Christians, but the proposal was decidedly denied by Zurich and Bern. False reports reached the German princes that the hostilities against the Huguenots in France had ceased and no embassy was sent to the