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A 1611 woodcut of Josquin des Prez, possibly copied from a now-lost oil painting made during his lifetime. There have been doubts concerning whether this depiction is an accurate likeness, see § Portraits.
Josquin Lebloitte dit des Prez (c. 1450–1455 – 27 August 1521) was a composer of High Renaissance music, who is variously described as French or Franco-Flemish. Considered one of the greatest composers of the Renaissance, he was a central figure of the Franco-Flemish School and had a profound influence on the music of 16th-century Europe. Building on the work of his predecessors Guillaume Du Fay and Johannes Ockeghem, he developed a complex style of expressive—and often imitative—movement between independent voices (polyphony) which informs much of his work. He further emphasized the relationship between text and music, and departed from the early Renaissance tendency towards lengthy melismatic lines on a single syllable, preferring to use shorter, repeated motifs between voices. Josquin was a singer, and his compositions are mainly vocal. They include masses, motets and secular chansons.
Image 4The Trinity by Russian icon painter Andrei Rublev, early 15th century. (from Trinity)
Image 5A Greek fresco of Athanasius of Alexandria, the chief architect of the Nicene Creed, formulated at Nicaea (from Trinity)
Image 6An anonymous 18th century Catholic painting from the Peruvian Cuzco School. This work depicts the Holy Triune God; one in essence, with three persons. (from Trinity)
Image 9Renaissance painting by Jerónimo Cosida depicting Jesus as a triple deity Inner text: The Father is God; the Son is God; the Holy Spirit is God (from Trinity)
Image 10The Father, The Holy Spirit, and Christ crucified, depicted in a Welsh manuscript c. 1390–1400 (from Trinity)
Image 1113th-century depiction of the Trinity from a Roman de la Rose manuscript (from Trinity)
Image 12Representation of the Trinity in the form of the mercy seat (epitaph from 1549) (from Trinity)
Image 23First page of Mark, by Sargis Pitsak (14th century): "The beginning of the gospel of Jesus Christ, the Son of God". (from Jesus in Christianity)
Image 26A compact diagram of the Trinity, known as the "Shield of the Trinity", consisting of God the Father, God the Son (Jesus), and God the Holy Spirit (the Shield is generally not intended to be a schematic diagram of the structure of God, but it presents a series of statements about the relationship between the persons of the Trinity) (from Trinity)
Image 27God the Father (top), and the Holy Spirit (represented by a dove) depicted above Jesus Painting by Francesco Albani (d. 1660) (from Trinity)
Image 28The Adoration of the Trinity by Albrecht Dürer (1511) From top to bottom: Holy Spirit (dove), God the Father and Christ on the cross (from Trinity)
This is a Good article, an article that meets a core set of high editorial standards.
This book, written by women, is a collection of critical commentaries on texts within chapters of the Bible directly referring to women with its purpose being to explore man's translations and their interpretations of Scriptures that make woman inferior to man.
The Woman's Bible is a two-part non-fiction book, written by Elizabeth Cady Stanton and a committee of 26 women, published in 1895 and 1898 to challenge the traditional position of religious orthodoxy that woman should be subservient to man. By producing the book, Stanton wished to promote a radical liberating theology, one that stressed self-development. The book attracted a great deal of controversy and antagonism at its introduction.
Many women's rights activists who worked with Stanton were opposed to the publication of The Woman's Bible; they felt it would harm the drive for women's suffrage. Although it was never accepted by Bible scholars as a major work, much to the dismay of suffragists who worked alongside Stanton within the National American Woman Suffrage Association (NAWSA), it became a popular best-seller. Susan B. Anthony tried to calm the younger suffragists, but they issued a formal denunciation of the book at NAWSA's January 1896 convention, and worked to distance the suffrage movement from Stanton's broader scope which included attacks on traditional religion. Because of the widespread negative reaction, including that of suffragists who had been close to her, publication of the book effectively ended Stanton's influence in the suffrage movement. (Full article...)
In The Church of Jesus Christ of Latter-day Saints (LDS Church), a temple is a building dedicated to be a House of the Lord, and they are considered by church members to be the most sacred structures on earth. Upon completion, temples are usually open to the public for a short period of time (an "Open House"). During the Open House, the church conducts tours of the temple with missionaries and members from the local area serving as tour guides, and all rooms of the temple are open to the public. Mormon temples are used for their baptism for the dead, washing and anointing (or "initiatory" ordinances), the endowment, and Mormon marriages. The temple is then dedicated as a "House of the Lord", after which only members who are deemed worthy are permitted entrance (tithing is paid in full). Thus, they are not churches (meetinghouses) but rather places to do Mormon practices. The church is a prolific builder of temples as they hold a key place in LDS theology.
... that although the Jesuit missionary He Tianzhang despised his "sad Chinese appearance", it allowed him to circumvent the Qing's ban on Christianity and enter China?
... that Edo literature was influenced by British colonialism in the late 19th century, which introduced the Roman script and Christianity to the Edo people?
... that 19th-century American evangelist Dwight L. Moody was converted to Christianity in the stock room of a shoe store by his Sunday School teacher Edward Kimball?
Then came there two women, that were harlots, unto the king, and stood before him. And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. And this woman's child died in the night; because she overlaid it. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. And the king said, Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one, and half to the other. Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
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