Suchergebnisse

The origins of the Military and Hospitaller Order of Saint Lazarus is shrouded in a haze of myth and legend. The problem has been further compouded by the loss of essential dowments from the ravages of wars and time. The Order's presence was a definite reality after the conquest of Jerusalem on the 14h July 1099 by the Crusaders under the leadership of Godfrey of Bouillon. The re-organization initiated in the hospitaller services available in the Holy City resulted in the setting up of two hospitaller Orders, both adopting the Rule of Saint Augustine. ; peer-reviewed

Augusto, coinvolto nella duplice veste di pater familias e di pater patriae, prestò grande attenzione all'educazione culturale e morale dei giovani della domus; per ognuno di loro, secondo il ruolo cui erano destinati, programmò accuratamente le tappe della carriera pubblica e curò soprattutto la formazione militare. Anche le donne, coinvolte in complesse strategie matrimoniali, svolsero nella domus un ruolo spesso determinante. Il piano educativo concepito da Augusto sulla formazione della futura classe dirigente prendeva forma sotto il diretto controllo dell'imperatore, in un clima saldamente ancorato ai principi del mos maiorum, ma intellettualmente raffinato, impregnato di ellenismo e frequentato da illustri uomini di cultura.In the dual roles of pater familias and pater patriae, Augustus paid particular attention to the cultural and moral education of the house's youth; according to their destined roles, each one carefully planned their public career stages and paid special attention to their military training. Also the women, involved in complex matrimonial strategies, often played a leading role in the household. Augustus' educational plan for educating the future political class was under direct control of the Emperor in a climate strictly anchored to the principles of mos maiorum, but intellectually refined, impregnated with Hellenism and patronized by illustrious men of culture.

Problem. Protestant churches in North America face serious declines in church membership and support. Some Christians have become disillusioned with the status quo of present structures. Method. With firsthand convictions coming from involvement in the church in Brazil, I have turned to the Bible to substantiate a theological understanding of the church. Historical, archaeological, and contemporary models are reviewed to question the validity and effectiveness of house churches. Results. The NT period was apparently primarily a house-church society due to political and economical restraints. Many of the contemporary house-church models were mainly support, koinonia, and fellowship groups that did not have much longevity. The Adventist experiments cited did not accomplish their original objectives. Conclusions. House churches divide themselves into three kinds. (1) There are basic independent groups which are fully organized as a church; church membership resides there and all the celebrations of the church are conducted there; they attempt to follow the NT model. These can be found in areas where there are high government restrictions, and the house church becomes the only means of survival. (2) There are groups which call themselves house churches, but they really are not, for they exist primarily for fellowship and continue to maintain a direct relationship to a larger church. (3) Finally, the last group are those which are satellites to a mother church. In this case the house church is used for nurture, fellowship, and outreach, but celebration usually occurs in the context of the larger body. These also do not qualify according to the Biblical model. There are inherent dangers and a certain vulnerability in house-church activities. House churches seem to attract the "off-shoot" mentality. However, they do have certain strengths, i.e., simplicity, openness, and relatively inexpensive operation costs. House churches can in some instances be used to reach certain socio-economic and cross-cultural groups and are a means to reintegrate people who have become dissatisfied with their own spirituality. They also are excellent places to involve the laity. House churches seem to work best for short periods as interim or transitional organizations.

En este artículo pretendemos analizar el poder político de las mujeres de la Domus Augusta a nivel institucional. Una serie de elementos presentes en las fuentes historiográficas nos indican hasta qué punto ejercieron su influencia sobre las fuerzas que estaban investidas con el poder político de manera constitucional. No obstante, la elevada carga ideológica de la Historia de las Mujeres ha convertido muchas veces dicha influencia en un cargo público institucionalizado. Así, tratamos de depurar las connotaciones ideológicas para, una vez definido el poder político en el Principado, analizar respecto al mismo la naturaleza del que verdaderamente ejercieron las damas imperiales. ; In this paper, we aim to analyze the institucionally-based political power of the Domus Augusta women. Ancient sources show us to what extent these women influenced the invested forces with constitutional political powers. However, the ideologically-charged History of Women has, several times, taken this influence to such extent as to speak of a constitutionally arranged official background. This study tries accurately to determine ideological implications and compare the political power of the Principate with those which the women of the imperial court really exercised.