U.S. Customs and Border Protection along with other testifying members provided testimony at a hearing on Examining the Shipment of Illicit Drugs in International Mail held at the Rayburn Office Building, Subcommittee on Government Operations with a hearing date of September 7, 2017. Executive Assistant Commissioner, Office of Field Operations, Todd Owens provided testimony for CBP.

 

Photographer: Donna Burton

The ECCC court room on 20 July 2009 during testimony of former Khmer Rouge prison guard Him Huy. The photo can be used freely by media provided that the photo is credited "Courtesy of Extraordinary Chambers in the Courts of Cambodia". More info at www.eccc.gov.kh

Offshore Wind Energy Act Testimony. by Jay Baker at Annapolis, Md.

Edward Snowden should have been at the European Parliament this week to give his testimony

 

Instead, MEPs failed to support a Green call to protect him as a whistleblower. This display of cowardice sends out a negative message that whistleblowers who expose injustice will not be protected.

 

It's a cop-out, from a desire not to "offend" the US, whose own citizens are equally shocked. And it's made worse by the failure to support calls for a suspension of negotiations on an EU-US trade agreement (TTIP) until the US ceases its mass surveillance of EU citizens.

 

Read more at www.greens-efa.eu/nsa-scandal-ep-inquiry-12026.html

 

See our campaign for protection for Edward Snowden, and respect for our privacy

 

blamethegame.respect-my-privacy.eu/

#blamethegame

 

And the EU-US trade agreement

ttip2014.eu/

  

Photo in action on NSA scandal/asylum for Snowden.

 

"C European Union 2014"

Lt. Governor Anthony Brown testifies on Domestic Violence bills before the House Judiciary Committee. by Brian K. Slack at Annapolis, MD

Cairo. Open City. New Testimonies from an Ongoing Revolution.

 

28.09.2012 - 23.12.2012

 

Braunschweig Museum für Fotografie.

 

On display will be Photographs, videos, drawings and texts by:

Myriam Abdelaziz, Ahmed Abdel Latif, Osama Abdel Moneim, Peter van Agtmael, Alternative News Agency, Roger Anis, Kim Badawi, Mostafa Bahgat, Lara Baladi, Brigitte Bauer, Ahmed Basiony, Taha Belal, Eva Bertram, Sarah Carr, Denis Dailleux, Osama Dawod, Kaya Behkalam, Johanna Domke & Marouan Omara, Dörte Eißfeldt, Heba El Kholi, Hala Elkoussy, Shady Elnoshokaty, Mosa’ab Elshamy, Aida Eltorie, Mohamed El Maymony, Mohamed El Sheshtawy, Rowan El Shimi, Mohamed Ezz, Fadi Ezzat, Heba Farid, Nermine Hammam, Thomas Hartwell, Aly Hazaa, Tarek Hefny, Eman Helal, Gigi Ibrahim, Magdi Ibrahim, Islam Kamal, Ahmed Kamel, Mahmoud Khaled, Heba Khalifa, Nadine Khan & Mariam Mekiwi, Bettina Lockemann, Alex Majoli, Jasmina Metwaly, Chris Michalski & Sebastian Stumpf, George Mohsen, Samuel Mohsen, Jehan Nasr, Mohammad Nouhan, Nasser Nouri, Alex Nunns, Maggie Osama, Susanne Pomrehn, Ivor Prickett, Jonathan Rashad, Philip Rizk, Ibrahim Saad, Randa Shaath, Ravy Shaker, Alexandra Stock, Lobna Tarek, Lilian Wagdy, Sally Zohny

 

Furthermore, works will be shown that were initiated as part of an encounter between young Egyptian, German and French artists. In February 2012 ten students from the Braunschweig University of Art (HBK), along with Professor Dörte Eißfeldt and Bettina Lockeman, travelled to Cairo and met there with fellow students from Egypt. A number of works came out of the digital exchange with them and with French students from the École Supérieure des Beaux-Arts de Nîmes, and these works form the final part of the exhibition.

 

www.cairo-open-city.com/homedates.html

    

The rock-cut temples of Abu Simbel are one of Egypt's greatest wonders, and the most powerful testimony to the ambition of the country's greatest Pharaoh, Ramesses II. The visitor cannot fail to be impressed by the sheer spectacle of it all, there is simply nothing else quite like standing before these awe-inspiring colossi hewn from the living rock.

 

The temples were carved in the 19th Dynasty (c1264-44 BC) at the height of the long reign of Ramesses II (also known as Ramesses the Great) at a remote location along the Nile close to Egypt's southern border in Nubia (close to the border of modern-day Sudan), doubtless to serve as a statement of Pharaonic power to Egypt's southern neighbours. Any visitor travelling northwards would have passed these wonders and have immediately known who was in charge!

 

The temples also serve as Ramesses's offering to the gods, though deities are easily forgotten amidst his own omnipresent likenesses. The more famous main temple featuring the four seated colossi of Ramesses is dedicated to the gods Ptah, Amun and Ra-Horakhte, along with Ramesses deified self, the whole edifice serving as his own apotheosis. The interior of the temple culminates with (sadly mutilated) carved figures of all four, which are illuminated by the Sun on two separate days of the year.

 

The facade is dominated by the two pairs of Ramesses colossi, each with smaller figures of queens and princesses alongside or between their legs. The upper half of one of the great figures collapsed in antiquity, pieces of the head and crown remain lying on the ground below. In the centre within a niche above the entrance stands the falcon-headed Sun-god Ra-Harakhte (large in itself though dwarfed by Ramesses) but even the act of placing a deity at the centre of the facade serves the cult of the Pharaoh, since the god holding an User-staff and a figure of the goddess Maat enables the statue to symbolise Ramesses's coronation-name 'User-Maat-Re'.

 

Within the temple lies an impressive pillared hall, each column again bearing the likeness of Ramesses, this time in standing figures in the pose of Osiris. Reliefs show the king before the gods and a large chariot scene from the battle of Kadesh. Various side rooms contain more humbly finished reliefs whilst the final room is the sanctuary with the gods' images described above.

 

To the right of the temple of Ramesses stands the smaller temple dedicated to his favourite wife, Queen Nefertari (nominally dedicated to the goddess Hathor whose image is carved on the columns within). The facade is adorned with six standing figures in deeply-splayed niches, four more of Ramesses himself and the remaining two of Nefertari, and unusual prominence for a queen.

 

The temples are often best remembered for their dramatic rescue during the 1960s when the construction of the Aswan High Dam threatened to submerge them completely. Many Nubian temples were relocated at this time to save them from the rising waters, but none more famous than Abu Simbel, where the unique rock-cut nature of the monuments complicated the rescue. After several options where explored a decision was made to slice the temples into hundreds of movable sections and relocate both to higher ground immediately above their former positions. Between 1964-8 a massive international effort saw the entire rock-face removed and the components of the temples re-erected before two artificial mountains above, each supported by a hollow concrete dome. The engineering feat involved is every bit as impressive as the temples themselves.

 

Today Abu Simbel is one of the greatest sights of Egypt, though its remoteness requires either a flight or a long three-hour drive south of the nearest city, Aswan. It is worth every effort to reach it, and once seen it is never forgotten.

 

en.wikipedia.org/wiki/Abu_Simbel_temples

Lt. Governor Anthony Brown testifies on Domestic Violence bills before the House Judiciary Committee. by Brian K. Slack at Annapolis, MD

Sen. John Cornyn (TX), delivers opening remarks as United States Border Patrol Chief Carla L. Provost prepares to deliver testimony on immigration and border policy before the Senate Judiciary Committee, Subcommittee on Border Security and Immigration, in Washington, D.C., Dec. 12, 2018. U.S. Customs and Border Protection Photo by Glenn Fawcett

A round towered church with a spire; somewhat unusual I imagine. Someone might like to correct me on that and I find its quite common.

 

I had seen shots of St George taken from the air by my Flickr friend, John Fielding. I decided to see if any of the churches he had snapped were near to my route to Cambridge, and found they were.

 

I did not think of going to Shimpling this day, but as this and Frenze are under the care of the Church Conservation Trust, an information board at the latter said I should go to the former if I enjoyed Frenze.

 

So I did.

 

Driving through Diss, trying to program the sat nav, easy as the main road through the town, under the railway bridge was a solid line of traffic, I only hoped that Shimpling would not be back the way I had just come.

 

The route took me through some of the narrow streets of the town centre, a place to go back to to explore I think, but my route took me out north through the modern houses then into the flat countryside of south Norfolk.

 

I arrived in Shimpling, a few houses and farms; where could the church be, and just as I was about to stop and annoy the lorry behind, I saw the information board at the start of the farm track leading to St George.

 

------------------------------------------

 

.

St George is a familiar sight to drivers between Ipswich and Norwich, off in the fields near Dickleburgh. A substantial, landmark church; and yet it is redundant. Coming from Suffolk, where the local Anglican Diocese goes out of its way to avoid redundancies if it can, Shimpling's redundancy seemed careless. This is not a tiny village, and if drawn into a group with Dickleburgh could surely have sustained a monthly service or so. Probably, if it arose nowadays, St George would not be declared redundant. From the point of view of the building, of course, it was both a blessing and a mercy, as the church is now in the capable, caring hands of the Churches Conservation Trust.

 

The setting of St George just to the south of its village is superb. A cart track leads up from a farm, difficult of access at the best of times, but suicide on this day when the snow still lay deep in the ruts, the mud sucking at our boots. If we had attempted to drive it then I guess the tractor would be getting to us about now. The keyholders both live about a mile off, but the walk was worth it.

 

St George is perhaps more typical of Suffolk than Norfolk, a rural church made opulent by the wealth of the later years of the 15th century. Then came the font, the benches, the roof, the surviving scattering of medieval angel glass. Otherwise, the feeling is of the much-maligned Victorians, who loved churches and wanted this one restored to its former glory. Geoffery Millard, rector through those times, has his memorial in the chancel, but all around it is the building that he would recognise instantly if he stepped into it today.

 

Amber light filled the space beneath the tower, and I was glad I was here, in this silent frozen space, this touchstone to the long generations. Some curiosities: under the benches at the west end, there is a trap door. Inside, some of the original medieval tiles have survived the Victorians; they merely built a wooden platform over them. Then, a wholly secular brass inscription of 1591 to Anthony le Grys is set in the mddle of the nave - but the inlay is the wrong size and shape, and so it must come originally from somewhere else. A small hole in the north wall of the sanctuary is surely too tiny to have been an aumbry. And yet, it is set back to take a door, and appears once to have had some sort of wooden tympanum set over it. Could it have been a squint from a shrine chapel? Or even from an anchorite's cell?

 

Incidentally, another curious thing: There is a Shimpling in Suffolk as well, and the churches of both are dedicated to St George, an otherwise unusual East Anglian dedication. The reason appears to be that the enthusiastic 18th century antiquarians, ruttling around in the Diocesan records at Norwich, accidentally applied the dedication of the Suffolk church to both, dedications having fallen out of use for two hundred years or more.

 

Simon Knott, March 2005

  

www.norfolkchurches.co.uk/shimpling/shimpling.htm

 

-----------------------------------------

 

SHIMPLING

¶Is bounded on the east by Dickleburgh, on the west by Burston, on the south by Thelton, and on the north by Gissing. It is a rectory appendant to the manor, and being discharged of first fruits and tenths, is capable of augmentation. The rectory hath a house and 16 acres of glebe: Norwich Domesday says, that Richard de Boyland was then patron, that the rector had a house and xv. acres of land; that the procurations were then vi.s. viii.d. and the synodals xxii.d.

 

Rectors.

 

1305, 6 kal. Dec. Robert de Boswyle, accolite, William de Schympling.

 

1328, 7 kal. Mar. Will. de Schymplyng, accolite. Roger, son of Will. de Shympling.

 

1338, 12 July, John de Cherchegate, priest to St. George's church at Shympling. Ditto.

 

1349, Robert Sampson, priest. Emma, late wife of Roger de Schymplyng.

 

1361, 13 Sept. Ric. de Halle, priest. Ditto.

 

1362, 21 Sept. Peter Scott. Ditto.

 

1386, 19 April, Tho. de Welles. Thomas de Glemesford.

 

1393, 28 March, Welles changed this with John Mulle for Mildeston rectory, in Sarum diocese. Roger de Ellingham and Joan Hardegrey.

 

1396, 29 March, Mulle exchanged with Will. Stone for Ludenham in Kent. Ditto.

 

1401, 29 Aug. John Drury, priest, who resigned Watton vicarage in exchange for this. Roger de Elyngham.

 

1408, 7 Aug. John Cok of Illington, priest.

 

1421, 8 Octob. Reginald Pepper of Berton Bendysch, priest, on the resignation of Cok. Ditto.

 

1421, 6 March, Tho. Young, on Pepper's resignation. William, son of Roger de Elyngham of Elyngham, near Bungey.

 

1422, 22 March, Rich. Senyngwell, on Young's resignation. Ditto.

 

1430, 20 Sept. Walter Skyde of Disse. Lapse.

 

1432, 23 Octob. Thomas Wright. Lapse.

 

1434, 14 Dec. John Grygby. William Elyngham of Elyngham by Bungey.

 

1437, 12 Octob. Richard de Schymplyng, on Grygby's resignation. William Elyngham of Elyngham by Bungey.

 

1449, 31 Jan. Robert Caade, resigned to John Beest, in exchange for Winterburn Basset rectory, in Wiltshire. Ditto.

 

1451, 21 April, Thomas Messinger, on Beest's death. Ditto.

 

1504, John Odiham.

 

1507, 4 Aug. James Galle. (fn. 1) Lapse.

 

1525, 19 Octob. Thomas Warde. Thomas Shardelowe, Esq.

 

1536, 26 March, John Lanman, (fn. 2) on Ward's death. John Aldham, lord of the moiety of Elyngham's manor here, by turns.

 

1563, 26 June, Thomas Oxford, alias Farmor, A. M. Stephen Shardelowe, Gent.

 

1572, 24 Nov. William Luffkyn, on Oxford's resignation. Stephen Shardelowe, and John Aldham, patrons.

 

1609, 1 Aug. Nicholas Colte. (fn. 3) John Sherdelowe.

 

1642, Jeremiah Gowen. (fn. 4) Adrian Mott of Braintree, and Margaret Carter of Stratford in Essex.

 

1649, Thomas Cole, (fn. 5) clerk, A. M. John and James Mott, Gent.

 

1684, 9 Dec. John Rand. John Buxton, Esq. united to Burston.

 

1706, 1 Jan. John Calver, on Rand's death. Robert Buxton, Esq. united to Gissing.

 

1729, The Rev. Mr. Thomas Buxton, the present rector, [1736,] united to Thorp-Parva.

 

The Church hath a steeple, round at bottom, and octangular at top, and four small bells; it is leaded, though the chancel is thatched, and the north porch tiled. It is dedicated to St. George, (fn. 6) whose effigies, with his shield, viz. arg. a plain cross gul. is to be seen in a south window of the chancel, and seems to be as old as the building, which in all appearance was in the beginning of the thirteenth century, (though the steeple is much older,) for then William de Shimplyng was lord and patron, whose arms still remain under this effigies, viz. arg. a chief gul. a fess between six de-lises sab.

 

Here was a Gild in honour of the same saint, (fn. 7) and a Chapel dedicated to St. Mary, which stood in Shimpling Hithe, of which there are no remains. This had some endowment, for Girrard the Prior, (fn. 8) and his Chapter at Norwich, with the Bishop's consent, granted to Richard the chaplain of Shimpling, 7 roods of meadow in Roreker in Shimpling, &c. in perpetual alms, paying yearly 5d. at the high altar in the cathedral, to which John Pierson of Gissing, and others, were witnesses, (fn. 9) so that this must be before 1201, for in that year Gerrard the Prior died; this was down before the general dissolution, for I meet with no grant of it at that time.

 

St. George and the dragon, and the arms of Shimpling, are carved on the font; the chancel is covered with large grave-stones, all disrobed of their brasses; several of them were laid over the rectors, as appear from the chalice and wafer upon them, that being the symbol of a priest; the rest that had arms, I take to be laid over the Shimplings and the Shardelows. The arms of

 

Shardelow are, arg. a chevron gul. between three croslets fitchee, az. Crest, a plume of feathers arg.

 

On a small stone towards the west end of the church:

 

Richard Lesingham, ob. 5° die. Octob. Anno Dni. 1705, Ætatis suæ - - - -

 

Here let him rest, Memory stile him dear, 'Till our Redeemer Shall in the clouds appear.

 

On a marble near the pulpit: arms of

 

Potter, sab. a fess between three mullets arg. Crest, an elephant's head erased arg. gutte de sang.

 

Here in expectation of a joyful resurrection, resteth the body of Cicill Potter, Gent. who dyed Jan. the 29th, 1693, aged 70 years.

 

In a window:

 

Gloria in Errelsis Deo.

 

Here are twelve penny loaves given to as many poor people, by the rector and church-wardens, on the first Sunday in every month, there being land tied for it.

 

In the Confessor's time Torbert held this manor of Stigand, it being then worth 20s. of whom the part in Gissing was also held by another freeman, and was then of 5s. value, but was risen to ten in the Conqueror's time, though Shimpling continued at the same value. This, as one manor, was given by the Conqueror to Roger Bygod, who gave it to Robert de Vais, (de Vallibus, or Vaus,) it being then a mile and a quarter long, and a mile broad. (fn. 10) The whole paid 5d. Geld. There was then a church and 10 acres glebe, valued at 12d. and several other manors extended hither, of which I shall afterwards treat in their proper places. The Vaises held it of Bygod's successors, till 1237, in which year Oliver de Vallibus (fn. 11) granted it to Richard de Rupella, (afterwards called Rokele,) settling it on him and his heirs by fine, (fn. 12) to be held of him by knight's service; he died in 1287, at which time he held it of John de Vallibus. This Richard granted it to be held of him and his heirs by Richard de Boyland, in trust for Ralph Carbonell, (fn. 13) who held it of Maud, wife of William de Roos, who was daughter and coheir of John de Vaux. This Ralph conveyed it to

 

Roger de Schymplyng, to be held by knight's service of Richard Rokeles's heirs; and in 1280, the said Roger (fn. 14) was lord, the manor being settled upon him, and Emma his wife, in tail; after their deaths it came to William de Schympling, (fn. 15) their son, who held it of Richard Rokell at half a fee, he of the Earl-Marshal, and he of the King in capite. This William married Margaret de Tacolveston, (fn. 16) on whom the manor was settled for life in 1303, it being then held of William de Roos and Maud his wife, and Petronell de Vaux, her sister. This William purchased a great part of the town of divers persons. He had a son named Roger, who presented in 1328, and held it till about 1345, when he was dead, and Emma his wife had it, at whose death it fell divisible between their three daughters: (fn. 17)

 

Isabel, married to John Kirtling, to whom this manor was allotted;

 

Joan, who had Moring-Thorp manor, and

 

Katerine, married to William de Ellyngham, who had Dalling manor in Flordon. Isabell had issue, Roger and Emma, who left none, so that this manor and advowson descended to Roger, son of William de Elyngham and Katerine his wife, daughter of Roger de Schymplyng, which said Roger de Elyngham held it in 1401, by half a fee, of John Copledick, Knt. who held it of the Lady Roos, she of Thomas Mowbray, and he in capite of the King. How it went from the Elynghams I do not know, but imagine it must be by female heiresses; for in 1521, Humphry Wyngfield had a moiety of it, and John Aldham had another part; he died in 1558, and was buried in this chancel, leaving his part to John his son, (fn. 18) who held it jointly with Bonaventure Shardelowe, in 1571; Mr. Aldham had a fourth part of the manor, and a third turn, and Mr. Shardelow three parts and two turns. The patronage and manor was in Mr. John Motte, who was buried October 7, 1640, and John Motte, and his brother James, presented in 1649. It looks as if the Mottes had Aldham's part, and after purchased Shardelow's of Mr. John Shardelowe, who held it till 1611, together with Dalling manor in Florden, which was held of Shimpling manor. He conveyed it to Edmund Skipwith, Esq. and Antony Barry, Gent. and they to Thomas Wales, and John Basely, Gent. who conveyed it to the Motts, from whom, I am apt to think, it came to the Proctors, for John Buxton of St. Margaret's in South Elmham had it, in right of his wife, who was kinswoman and heiress of Mr. Proctor, rector of Gissing; after this it came to Robert Buxton, Esq. who died and left it to Elizabeth his wife, who is since dead, and Elizabeth Buxton, their only daughter, a minor, is now [1736] lady and patroness.

 

The Leet belongs to the manor, and the fine is at the lord's will.

 

As to the other parts of this village, (fn. 19) they being parts of the manors of Titshall, Fersfield, and Brisingham, it is sufficient to observe, that they went with those manors, except that part held by Fulco, of which the register called Pinchbek, fo. 182, says that Fulco or Fulcher held of the Abbot in Simplingaham and Gissing, 70 acres, and 4 borderers, being infeoffed by Abbot Baldwin in the time of the Conqueror; this, about Edward the First's time, was in Sir John Shardelowe, a judge in that King's reign, in whose family it continued till 1630, when it was sold to Mr. Mott. The seat of the Shardelows is now called the Place, and is the estate of the Duke of Grafton; and (as I am informed) formerly belonged to Isaac Pennington, (fn. 20) alderman of London, one of those rebels that sat as judges at the King's trial, for which villainy he was knighted. He lived to the Restoration, when, according to his deserts, his estates were seized as forfeited to King Charles II. who gave this to the Duke of Grafton; upon the forfeiture, the copyhold on the different manors were also seized, which is the reason that the quitrents to Gissing, Titshall, &c. are so large, they being made so when the Lords regranted them.

 

¶I have seen an ancient deed made by John Camerarius, or Chambers, of Shimpling, to Richard de Kentwell, clerk, and Alice his wife, and their heirs, of 3 acres of land in this town, witnessed by Sir Gerard de Wachesam, Knt. and others, which is remarkable, for its never having any seal, and its being dated at Shimpling in the churchyard, on Sunday next before Pentecost, anno 1294. (fn. 21) This shews us that seals (as Lambard justly observes (fn. 22) ) were not in common use at this time; and, therefore, to make a conveyance the most solemn and publick that could be, the deed was read to the parish, after service, in the churchyard, that all might know it, and be witnesses, if occasion required. The Saxons used no seals, only signed the mark of a cross to their instruments, to which the scribe affixed their names, by which they had a double meaning; first, to denote their being Christians, and then, as such, to confirm it by the symbol of their faith. The first sealed charter we meet with is that of Edward the Confessor to Westminster abbey, which use he brought with him from Normandy, where he was brought up; and for that reason it was approved of by the Norman Conqueror; though sealing grew into common use by degrees, the King at first only using it, then some of the nobility, after that the nobles in general, who engraved on their seals their own effigies covered with their coat armour; after this, the gentlemen followed, and used the arms of their family for difference sake. But about the time of Edward III. seals became of general use, and they that had no coat armour, sealed with their own device, as flowers, birds, beasts, or whatever they chiefly delighted in, as a dog, a hare, &c.; and nothing was more common than an invention or rebus for their names, as a swan and a tun for Swanton, a hare for Hare, &c.; and because very few of the commonality could write, (all learning at that time being among the religious only,) the person's name was usually circumscribed on his seal, so that at once they set both their name and seal, which was so sacred a thing in those days, that one man never used another's seal, without its being particularly taken notice of in the instrument sealed, and for this reason, every one carried their seal about them, either on their rings, or on a roundel fastened sometimes to their purse, sometimes to their girdle; nay, oftentimes where a man's seal was not much known, he procured some one in publick office to affix theirs, for the greater confirmation: thus Hugh de Schalers, (or Scales,) a younger son of the Lord Scales's family, parson of Harlton in Cambridgeshire, upon his agreeing to pay the Prior of Bernewell 30s. for the two third parts of the tithe corn due to the said Prior out of several lands in his parish, because his seal was known to few, he procured the archdeacon's official to put his seal of office, for more ample confirmation: (fn. 23) and when this was not done, nothing was more common than for a publick notary to affix his mark, which being registered at their admission into their office, was of as publick a nature as any seal could be, and of as great sanction to any instrument, those officers being always sworn to the true execution of their office, and to affix no other mark, than that they had registered, to any instrument; so their testimony could be as well known by their mark, as by their name; for which reason they were called Publick Notaries, Nota in Latin signifying a mark, and Publick because their mark was publickly registered, and their office was to be publick to all that had any occasion for them to strengthen their evidence. There are few of these officers among us now, and such as we have, have so far varied from the original of their name, that they use no mark at all, only add N. P. for Notary Publick, at the end of their names. Thus also the use of seals is now laid aside, I mean the true use of them, as the distinguishing mark of one family from another, and of one branch from another; and was it enjomed by publick authority, that every one in office should, upon his admission, choose and appropriate to himself a particular seal, and register a copy of it publickly, and should never use any other but that alone, under a severe penalty, I am apt to think, in a short time we should see the good effects of it; (fn. 24) for a great number of those vagabonds that infest our country under pretence of certificates signed by proper magistrates, (whose hands are oftener counterfeit than real,) would be detected; for though it is easy for an ill-designing person to forge a handwriting, it is directly the contrary as to a seal; and though it is in the power of all to know the magistrates names, it is but very few of such sort of people that could know their seals; so that it would in a great measure (if not altogether) put a stop to that vile practice; and it would be easy for every magistrate to know the seals of all others, if they were entered properly, engraved, and published: and it might be of service, if all the office seals in England (or in those foreign parts that any way concern the realm) were engraved and published, for then it would be in every one's power to know whether the seals of office affixed to all passes, &c. were genuine or no; for it is well known that numbers travel this nation, under pretence of passes from our consuls and agents abroad, and sometimes even deceive careful magistrates with the pretended hands and seals of such, it being sometimes impossible for them to know the truth, which by this means would evidently appear. And thus much, and a great deal more, may be said to encourage the true and original use of that wise Conqueror's practice, who can scarce be said to put any thing into use but what he found was of advantage to his government.

 

This rectory is in Norfolk archdeaconry, and Redenhall deanery: it had 69 communicants in 1603, and hath now [1736] 23 houses, and about 130 inhabitants. The town is valued at 300l. per annum. (fn. 25) Here are 3 acres of town land, one piece is a small pightle abutting on the land of Robert Leman, Esq. another piece is called Susan's pightle, lying in Gissing, and was given by a woman of this name, to repair the church porch, (as I am informed,) the other piece lies in Diss Heywode, and pays an annual rent of 5s.

 

The Commons are Kett's Fen, which contains about 4 acres; Pound Green, 1 acre; Hall Green, 4 acres; the Bottom, 6 acres; and the Lower Green, 6 acres.

 

www.british-history.ac.uk/topographical-hist-norfolk/vol1...

Lt. Governor Anthony Brown testifies on Domestic Violence bills before the House Judiciary Committee. by Brian K. Slack at Annapolis, MD

Member Mark Rosekind testifies at judiciary committee hearing at the State House in Boston, Massachusetts in favor State Representative Mike Costello’s ignition interlock bill.

TES Testimonies on Sunday night, February 25, 2018 at GIBC in Jupiter, Fla.

CERVICAL SPINE MOVEMENT INTER-VERTEBRAL DEGENERATIVE DISC DISEASE expert witness testimony information

 

Shows degenerative disc disease at C5-6 in the lateral view and the limitations in flexion-extension, lateral flexion and rotation due to the disease.

 

INTERVERTEBRAL DISC HEALTH

 

When you sit, stand up, bend or twist, large compressive forces are applied to your spine. There are several factors that determine the ability of your inter-vertebral discs to handle these forces:

 

your inherited make-up

 

disc health – worsened by smoking, poor nutrition, sedentary lifestyle, weak muscles, and obesity

 

ageing

 

poor posture – while sitting, standing and lifting

 

heavy loads during home, work or sporting activities.

 

DISC INJURY

 

Cervical Spine Movement Intervertebral Degenerative Disc Disease expert witness testimony information

 

When the forces applied to your neck exceed the strength of your discs, minor injuries to the disc can occur. It is important to note these injuries may or may not hurt at the time they occur.

 

DISC DEGENERATION

 

Cervical Spine Movement Intervertebral Degenerative Disc Disease expert witness testimony information

 

As the continuous stresses and repeated injuries accumulate, they cause wear and tear on the spine’s discs and joints. Some people are more susceptible to this degeneration, for reasons that are unclear. this disease process is called osteo-arthritis or spondylosis.

 

Often the annulus of the inter-vertebral disc is the first area injured. Small tears occur that heal with weaker scar tissue. As more scar tissue accumulates, the annulus becomes weaker overall.

 

This damages the inner nucleus, which loses it cushioning water content, and begins to dry up and stiffen. It changes from a jelly-like consistency, to more like crab meat. As it dries up, the height of the disc collapses. The decreased cushioning ability of the drier, weaker nucleus leads to even more stress on the annulus, and further annulus damage and nucleus collapse.

 

The attachment of the disc to the vertebra is placed under a lot of stress by this disc collapse, and the vertebra reacts by growing more bone in an attempt to get stronger. This can be seen as vertebral lipping (osteophytes, spurs) at the edges of the vertebral body and the unco-vertebral joints. This lipping can encroach on the spinal canal and adjacent nerves.

 

The alignment of the facet joints at the back of the spine alters to accommodate the disc collapse. This changes the way in which the facets slide over each other, causing increased wear of the cartilage on the joint surface. The cartilage frays, and is ground down to the underlying bone. When this facet joint osteo-arthritis or spondylosis occurs, the bone around the facet joint is irritated, and grows in an attempt to stop the excess motion.

 

These facet joint bone spurs, or osteophytes enlarge, and can grow into the intervertebral foramen or spinal canal, where they can compress the spinal nerve and the adjacent spinal cord.

 

The ligamentum flavum runs along the back of the spinal canal from one vertebra to the next. As the disc height collapses, and the adjacent vertebra move closer together, the ligamentum flavum thickens and buckles into the spinal canal, placing additional pressure on the spinal cord. Cervical Spine Movement Intervertebral Degenerative Disc Disease expert witness testimony information.

 

SUMMARY

 

So osteo-arthritis or spondylosis is a degenerative process that involves disc collapse and bulging, vertebral body and unco-vertebral joint lipping, facet joint osteophytes, thickening of the ligamentum flavum, and the slipping of the adjacent vertebra. This disease can put pressure on the spinal cord and adjacent nerves, and can cause pain.

 

TREATMENT

 

Cervical Spine Movement Intervertebral Degenerative Disc Disease expert witness testimony information.

Although osteo-arthritis or spondylosis can not be reversed, there are things that you can do to slow it down and control any pain.

 

The safest and most effective treatments for osteo-arthritis or spondylosis include :

 

Stop smoking

 

Physical therapies - correct posture, activity modification (avoiding excess neck movements, physical activities above shoulder level), low impact and flexibility, strength and endurance exercises, hydrotherapy, physical therapy modalities such as heat, ice, massage, and manipulation or mobilization

 

Medications - early aggressive use of medication to reduce pain, inflammation, muscle spasm and sleep disturbance

 

Other treatments – ie acupuncture, ultrasound, laser, short-wave diathermy.

 

The use of neck bracing and acupuncture is controversial.

 

The amount of pain experienced from degenerative disc disease (osteo-arthritis, spondylosis) varies widely. This may be due to differing degrees of instability, scarring of the disc and facet joint osteo-arthritis. Once the degeneration is advanced, and the instability produces uncontrollable pain, or the pressure on the nerves affects their functioning, then your clinician will consider fusing the two vertebrae together, or inserting an artificial intervertebral disc.

 

CERVICAL SPINE MOVEMENT INTER-VERTEBRAL DEGENERATIVE DISC DISEASE expert witness testimony information

The Testimony House, established by the association of Bnei Akiva veterans at the early 1990s, aims to amplify and deepen educational activity related to Holocaust remembrance.

Through its museum, archive, educational center and diverse activities, The Testimony House offers a unique, enlightening and even uplifting way to learn about the Holocaust and the post-Holocaust revival.

The museum is located in a pastoral village Nir Galim, near Ashdod, Israel.

The village Nir Galim was founded by Holocaust survivors.

The Testimony House collects, documents and preserves important material about the Holocaust.

Lt. Governor Anthony Brown testifies on Domestic Violence bills before the House Judiciary Committee. by Brian K. Slack at Annapolis, MD

The TASO MDD (Music, Dance and Drama) groups are composed of people living with HIV/AIDS who have decided to go public about their sero-status and freely share their experiences with others. They go to schools, markets and other communities to educate people through personal testimonies and HIV/AIDS message-laden music dance and drama.

 

See the whole photo-set about TASO (The Aids Support Organisation).

www.flickr.com/photos/christianbobst/sets/72157622752927870/

111914: CBP Commissioner R. Gil Kerlikowske testimony at a senate hearing on the Preparedness and Response to Public Health Threats: How Ready Are We?

Photographer: Donna Burton

(for further information and pictures please go to the end of page and by clicking on the link they are availabe!)

The Church of St. Othmar

Previous buildings | Today's Construction | Tour | Exterior | Timeline | Calendar

550-year anniversary | History on construction time | Wikipedia

Construction of the Othmar church

560 years ago

On 13th May 1454, the Monday after the feast of St. Pancras, the building of the late Gothic St. Othmar church was begun. Thereon reports the following inscription above the main entrance of the church.

Laying the foundation stone of St. Othmar

The 550-year anniversary was on 13th May 2004 celebrated in a festive vespers followed by a festive academy.

View of the main altar

You can approach a church as historically interested person, as art-historically committed tourist or as a believer. One will see different things.

The historically interested will impress on the Othmar Church in Mödling that since more than 1000 years at this point on the slope of the Calendar mountain (Kalenderberg) (= bare hithe - kahle Lände) are standing churches and that the current construction the seventh church in an unbroken sequence on this place is. He will think of the destruction of the Roman church in 1252 by the Hungarians and the horrors of the Turkish wars in 1529 and 1683.

Tourists who are interested in art and art history, see the in 1454-1523 built late Gothic hall church, the Baroque interior, the neo-Gothic windows and Stations of the Cross and the testimonies of contemporary art in the sanctuary.

For the believer the Othmarkiche makes the impression of a ship that has gone halfway between level and height at anchor to accommodate the people. Twelve pillars - the Twelve Apostles - wear its vaults. The base has a level.

This church is not a castle - defiant, dark and unwelcoming. Its bow goes into the distance. As Noah's Ark it gives refuge and security. It stands on this earth. Yet it has walls. But their higher regions are translucent, are light. The glory of heaven is guessable.

Two of the windows are of particular importance: the window in the east as the window of the creation and resurrection, and the window in the West as the window of the sunset, the Last Judgment. The world stands between Jesus' resurrection and his second coming. Every visit to the church, every church service to the community becomes an invocation to deal with God's creation and creatures that way that you don't need to fear his judgment.

The previous buildings

Mödling is ancient settlement with hilltop settlements of the Neolithic on the Jennyberg and the Hallstatt period on the Frauenberg as well as on the Calendar mountain (Calendar mountain culture).

Archaeological excavations in 1982 have shown that at the site of the present Othmar church since the 9th Century at least six predecessor buildings have been located.

More information about the predecessors ...

The present building

Start of construction 1454

As an inscription above the main entrance says, was on 13 May 1454, one year after completion of the hospital church, the construction of the present Othmar church started. It was the Monday after the feast of St. Pancras, whose feast on 12th May is observed. Pancras was the patron of the castle chapels of the castle Mödling and the castle Liechtenstein.

The 550-year anniversary of this laying of the cornerstone on 13th May 2004 was celebrated.

The dimensions of the church are for a market town that had at the time of the laying of the cornerstone 250 (mainly built of wood) Houses, huge: 54 m long, 23 m wide and 18 m high, the ridge height is 37 m. As a building material was, as for the St. Stephen's Cathedral in Vienna, Sarmatsandstein (Cerithiensandstein) used, a rough, deficient in fossils sandstone, which was born as a deposit of Neogene Sea at the edge of the Vienna Basin.

Pastor Hinderbach and Pius II

1449-1465 was Johannes Hinderbach pastor of St. Othmar (in some sources he is called Johann Hinderbach). He planned and thus began the construction of Othmar church. He was a diplomat, ambassador and secretary of Emperor Frederick III. at the court in Wiener Neustadt, together with Aeneas Silvius Piccolomini (Enea Silvio de' Piccolomini), who was good friends with Hinderbach. It is likely that Aeneas Silvius a few times was in Mödling on visit and was well informed about the plans of the new church.

In the tenure of Hinderbach also falls the presentation of the Mödlinger coat of arms by Frederick III.

Aeneas Silvius was for some years pastor in Laa an der Thaya (Lower Austria), 1458 he was elected Pope and took the name Pius II. He built from 1459 the cathedral of Pienza in the form of a hall church, which at that time was unusual for Italy. Models were hall churches in Austria, possibly the Othmar church under construction, however, this is historically not proven. Due to time constraints Aeneas Silvius may have seen from the Othmar church not more than the blueprints and the foundation walls.

Hinderbach and Aeneas Silvius were followers of the for the Gothic spirit characteristic attitude of mind of the light mysticism. A hall church is a suitable design to implement this principle: light-irradiated, large stained glass windows instead of walls painted with images that are prevalent in the Romanesque style.

In Him (Jesus) was life, and the life was the light of men.

And the light shines in the darkness, but the darkness has not overcome it.

The true light that enlightens every man was coming into the world.

(Jn 1, 4 to 5.9)

1465-1486 was Hinderbach Bishop of Trent. Perhaps the Othmar church was originally planned as a bishop's church, but this is historically not proven. Hinderbach created one of the most important collections of music of the 15th Century, the so-called Trent codices.

For more information, in a speech by Dr. Gebhard König here ....

Completion 1523-1525

The year date 1499 on a buttress in the parish garden likely shows the toping-off ceremony, the year date 1509 on the north-eastern crossing pier, the completion of the vault.

After 69-year construction period (corresponding to the age of the saint Othmar), the church was completed in 1523. The above-mentioned Cathedral of Pienza, however, was already completed in 1462.

The progress has been hampered by numerous wars and confusions. In that time, the civil war between the Habsburg Emperor Friedrich III . and his brother, Archduke Albrecht VI. (until his death in 1463) and the conquest of Lower Austria by the Hungarian king Matthias Corvinus I., who resided in Vienna from 1485, falls.

1525 the church was consecrated (year date above the organ).

Destruction 1529

In fall of 1529, six years after the end of construction, the church was destroyed by the hordes of Kassim Beg during the first Turkish siege. The collapsing roof penetrated the vault and the vault of the lower church. Likewise, the Burg (castle) Mödling was destroyed, which was not rebuilt since then.

According to the report of a parish visitation in 1544 was the kürchen (church) and pfarrhof (vicarage) sambt (along with) the gantzen Marckt Mödling (whole market) as well as the umbliegenden (adjoining) fleckhen (hamlets) of the 29th year verwüst (devastated) by the türkhen (Turks) in Grundt (to the ground) and burned.

The grooves and the rectangular holes in the central pillars on which they wanted attach figure niches with pinnacle baldachins and Kapitellsockeln (capital bases) as with the pilasters, therefore, remained to this day empty. At the times when the Othmar church was not usable, the hospital church served as a parish church.

From the interior decoration of the church from the time before the destruction of 1529 today only three items are present: the tabernacle, the head of the crucified and an embroidered image of Mary, which is today at the votive altar.

To 1540 begins on the eastern slope of the Anninger (small mountain) a pine to grow that later became famous under the name width pine (Breite Föhre).

Reconstruction to 1690

Rötelinschriften (red chalk epigraphs) next to the entrance, the south transept and north aisle next to the organ parapet indicate that work has been done on the church in 1556 again.

After 1555 the Peace of Augsburg had approved the principle that the ruler could determine the religious denomination of the subjects, reinforced Emperor Ferdinand I the Counter-Reformation to the recatholicization of the country. 1556 Ferdinand issued the so-called gift letter (Gabebrief). With this document he gave the community all possessions owned by the parish (church buildings, forests, vineyards, fields). He imposed the condition that instead of an Evangelical preacher a Catholic priest was responsible for the pastoral care again and that Mödling became Catholic. Still today the municipality bears the building cost for the ecclesiastical buildings (Othmar church, hospital church, Karner, rectory, sacristan apartment) and has a say in the appointment of a new pastor.

A son of Ferdinand I, Emperor Maximilian II, the famous castle Neugebäude had built.

One reason for the lengthy reconstruction of the church might have been the Reformation (1517 were the 95 theses of Martin Luther published) and the decline in the number of Catholics. Pastor Georg Müller from 1527 is first Protestant minister in Mödling, sometimes up to three Evangelical pastors in Mödling are active .

Mödling in 1560 among the 18 richest cities and markets in the country is in sixth place. 1576 there is again a Catholic priest. Of him it is said that he had not a good life in the market. The population flows to the Protestant clergies of the surrounding residences, and again and again come Protestant preachers to Mödling.

1582 the church possesses a shallow makeshift roof over a cross barrel vault, the vault is still preserved today. (However, the church in the plan of the Burgfrieden (civil peace) and the District Court market Mödling is represented by 1610 without a roof and called Old deserted churche. Alongside the Karner is shown with pointed conical roof.)

Still in 1605 is reported on the parish that most part is not Catholic and does run after foreign cure of souls.

In the course of the Counter-Reformation cardinal Melchior Khlesl in a decree calls for donations for the reconstruction of the church:

The with big heavy expenses respectable built God house of Mödling under Gebürg (mountain), then as such anno 1523 with all belonging to the city even built up, it is at once it in 6 years afterwards by the erbfeundt (hereditary friend) as he with all of his power invaded the land and besieged the city of Vienna, put on fire and and along with all churches ornat burned down.

Khlesl was originally Protestant, then converted, influential politician, since 1598 bishop of Vienna, 1615 the first Cardinal in Vienna, he died in 1630, tomb in saint Stephen's cathedral.

However, 1618 is also the beginning of the Thirty Years' War, whereby the construction progress was further delayed.

One hundred years after the destruction of the church, it is still worked on the restoration. 1629 a citizen of Salzburg donates the Märbelsteinpflaster (Salzburg marble) for the sanctuary. The top step in front of the high altar is still made ​​of old stones, the difference with the 1982 renewed stones is clearly visible. A commemorative plaque to the donator from Salzburg is located on the right column at the high altar:

Almighty God in praise, of St. Mary Mother of God in honor, has Florianus Ursprunger, citizen and Gastgeb (host) of Salzburg of present choir the Märbelpflastersteine handed on anno 1629.

A lightning strike shattered the windows and the tracery in 1643: here the weather has beaten in the main church, and both the windows and outmost grids anything shattered. 20 years later is reported a Corpus Christi Brotherhood, to which belongs one third of the population of Mödling.

In a report in 1664 six altars in the Othmar church (and one in the Pantaleon chapel) are enumerated by name. The church may have been thus completed for the most part.

1679 the pleague in Mödling breaks out.

1683 destruction and reconstruction

On 12th and 13th July 1683 suffers Mödling the conquest by the troops of Kara Mustafa. The church is partly destroyed and the vault is damaged.

The population is almost entirely eradicated. Many had sought in the crypt and the Karner (charnel house) refuge and were killed as a plate in front of the church reports. It is believed that, of the approximately 2000 inhabitants, only about 10% have survived, who had hidden in the woods.

After 1683 follows the rapid reconstruction of the church under Marktrichter (equivalent to mayor) Wolfgang Ignaz Viechtl, his home with a commemorative plaque stands on Liberty Square. As can be seen on the board, was Viechtl a miller (on the Fischermühle), so he on the outside of the west wall at high altitude had attached two millstones (see external view).

On 1st September 1688 is the vault restored, the executive master mason Brand for it receives according to Council minutes 1/4 bucket of wine (equivalent to approximately 14 liters). In 1690 the church was inclusively roof and truss restored (year date above the organ).

Baroquisation 18th century

The victory over the Turks initiates the second phase of the history of Othmar church. It is made in Baroque style (1690-1760). The windows are bricked up, the light mysticism of the Gothic becomes less important. The pulpit and seven baroque altars are built (see the high altar, Nepomuk altar, Anne altar, weekday chapel, votive altar). 1727 an organ is built. The hall of the Children of God turns into the throne room of the Heavenly Majesty.

Neo-Gothic restoration from 1875 to 1897.

The elevation of Mödling in 1875 as a city under Mayor Joseph Schöffel induces to a major renovation (1875 - 1897). They want the church according to the zeitgeist (spirit of the times) rebuilt in the neo-Gothic style. To do this, on 6th February 1875 at the request of Mayor Joseph Schöffel a church restoration club is founded.

The in the Baroque period bricked-up windows are laid open. This can be seen clearly on the frescoes on the Anne altar in the south transept. The grave stones lying in the soil are placed on the wall.

The figure niches and canopies on the pillars were replaced (except right behind the high altar). At Anne altar there are for unknown reasons no figure niches.

1904, a second gate is broken. The main entrance is getting a new stem, the in 1773 built Cross chapel is removed.

Renovation 1982 to May 1983

The renovation of 1982 restores the hall church (year date above the organ). The by the transept indicated cross in the ground plan of the church is satisfied that the Baroque interior in this cross takes the place of the stigmata. The liturgical ideas of Second Vatican Council are realized in works of contemporary art (folk altar and ambo).

Supplements

In 2008, the heating system was renewed.

Karner and church

Karner and church of the rest of St. John

Inscription on the laying of foundation stone 1454

Glass window

The glass window bears the inscription

Church restoration Club = 1895

Inscription 1499 (topping-off ceremony)

Buttresses in the garden

Inscription 1509 (vault completion)

Red chalk inscription 1558

Plan in 1610, Karner and Old deserted church

Commemorating plaque 1629

Commemorating plaque to the donor of the Märbelsteinpflaster 1629

Märbelsteinstufe (stone step) 1629 at the High Altar

Engraving after Merian 1649

St. Othmar and Karner

Engraving after Matthäus Merian 1649

Saints in figure niches

Lonely St. Anna - all other figure niches (they stem from the construction period 1454-1523) are empty or do not exist.

Choir stalls detail and consecration cross

Ceiling painting Holy Ghost Hole (1700 - 1750)

Consecration Cross: Twelve Apostle or consecration crosses are in the Othmar church, at those in 1525 at the fair were done prayers

Column

Twelve octagonal central pillars carry the vault

St. Anthony at a column

www.othmar.at/kirchen/st_othmar/st_othmar.html

Estos es algo que he estado postergando por largo tiempo. Quiero contarles una historia.

 

Cuando nacio mi hijo no pude estar mas feliz; regresamos a casa con nuestro bebé y esperamos la recuperación de mi esposa; sin embargo, con el paso de los días en lugar de mejorar mi esposa empeoraba; algo andaba mal. Sin exito tratamos de localizar al doctor que la atendió de la cesarea por lo que recurrimos a la clinica de salud de la ciudad. Los doctores nos dieron las malas noticias, un baso se habia abierto y mi esposa habia estado teniendo un sangrado interno bastante profuso y era necesaria atención médica urgente; la trasladamos a la clinica del seguro social (como derechoabientes pensamos que era la mejor opción); no deseo entrar en detalles, pero puedo decir que la atención del seguro es mas que deficiente; despues de una hora de tramites logramos la alta voluntaria para trasladar a mi esposa a otro hospital. Mis padres como usuarios del magisterio sugirieron a este hospital. La historia no fue muy diferente debido a burocracias la atención medica que mi esposa requeria urgentemente no llegaba. No fue sino hast alas 11 de la noche (nuestro viacrucis habia comenzado a las 9am) que un medico, conocido de una amiga de mi hermana, acudió para brindar el tratamiento.

 

El diagnostico no era alentador, mi esposa habia perdido mucha sangre debido al derrame interno y requeria ser transfundida y esperariamos que el derrame hubiera cesado, de lo contrario seria necesaria una intervención quirúrgica de emergencia. En ese momento ante lo ocurrido durante el día y la insertidmbre de lo que vendría me sentí en pánico e impotente ante la situación por lo que recurrí al único en lo que siempre he confiado; así que solicité en una oración el favor de Dios y la intercession de la Virgen Maria para que mi esposa recuperara su salud; a cambio prometí que, de curarse mi esposa, divulgaria el favor obtenido en forma de agradecimeinto y como testimonio para que otros que no creen, crean en los favores de Dios y la Virgen y que los que creen refuersen su fé.

 

He aqui pues el relato de la dificultad en la que nos vimos mi familia y yo y de como salimos adelante gracias a Dios y a la intervension de la Virgen Maria. Hoy en día mi esposa se encuentra perfecta de salud, lo mismo que mi hijo.

 

Aunque pase por el más oscuro de los valles,

no temeré peligro alguno,

porque tú, Señor, estás conmigo;

tu vara y tu cayado me inspiran confianza.

Salmo 23,4

 

==============================================================

 

This is something I’ve been postponing for a long time. I’d like to tell you a story.

 

When my first son was born we couldn’t be happier; we got back home with our baby and waited for the recovery of my wife. However, time passed by and instead of improving my wife’s health deteriorated. Something wasn’t right. As we couldn’t reach the doctor who treated my wife I took her to the local clinic. There were only bad news. The doctors told us the condition of my wife was critical and needed medical attention immediately. We approached the public hospital (as users of the medical service we thought that would be the best choice). I don’t want to enter on details, but I can say medical attention from the government’s hospital is way beyond deficient. After an hour of senseless procedures we could finally get my wife out of the hospital. As user from the professors hospital, my parents suggested we should take her to that hospital, so we did it. Things weren’t really different there. Due to bureaucracy the urgent medical attention that my wife needed didn’t come. It was until 11pm (we started our tortuous day at 9am) that a doctor, acquaintance of a friend of my sister, finally arrived to provide treatment.

 

The diagnosis was not encouraging; my wife had lost a big amount of blood due to the internal hemorrhage and a blood transfusion was needed urgently, then we’ll wait to se if internal bleeding had stopped otherwise an emergency surgical intervention would be needed. In that moment, after all that had happened during the day and facing the uncertainty of what would come I panicked and felt powerless to face the situation so I turned to who I know would not let me down. On a prayer I asked a favor from God with the intervention of the Virgin Mary so my wife would recover her health, on exchange I promised I would divulge the obtained favor as a way of gratitude an as a testimony for the believers and non-believers of the favors of God and the Virgin Mary.

 

So here it is the tale of the vicissitude my family and I faced and how we made it through thanks to God and the intervention of Virgin Mary. Nowadays my son and wife enjoy of perfect health.

 

Even though I walk

through the valley of the shadow of death,

I will fear no evil,

for you are with me;

your rod and your staff,

they comfort me.

Psalm 23:4

 

The rock-cut temples of Abu Simbel are one of Egypt's greatest wonders, and the most powerful testimony to the ambition of the country's greatest Pharaoh, Ramesses II. The visitor cannot fail to be impressed by the sheer spectacle of it all, there is simply nothing else quite like standing before these awe-inspiring colossi hewn from the living rock.

 

The temples were carved in the 19th Dynasty (c1264-44 BC) at the height of the long reign of Ramesses II (also known as Ramesses the Great) at a remote location along the Nile close to Egypt's southern border in Nubia (close to the border of modern-day Sudan), doubtless to serve as a statement of Pharaonic power to Egypt's southern neighbours. Any visitor travelling northwards would have passed these wonders and have immediately known who was in charge!

 

The temples also serve as Ramesses's offering to the gods, though deities are easily forgotten amidst his own omnipresent likenesses. The more famous main temple featuring the four seated colossi of Ramesses is dedicated to the gods Ptah, Amun and Ra-Horakhte, along with Ramesses deified self, the whole edifice serving as his own apotheosis. The interior of the temple culminates with (sadly mutilated) carved figures of all four, which are illuminated by the Sun on two separate days of the year.

 

The facade is dominated by the two pairs of Ramesses colossi, each with smaller figures of queens and princesses alongside or between their legs. The upper half of one of the great figures collapsed in antiquity, pieces of the head and crown remain lying on the ground below. In the centre within a niche above the entrance stands the falcon-headed Sun-god Ra-Harakhte (large in itself though dwarfed by Ramesses) but even the act of placing a deity at the centre of the facade serves the cult of the Pharaoh, since the god holding an User-staff and a figure of the goddess Maat enables the statue to symbolise Ramesses's coronation-name 'User-Maat-Re'.

 

Within the temple lies an impressive pillared hall, each column again bearing the likeness of Ramesses, this time in standing figures in the pose of Osiris. Reliefs show the king before the gods and a large chariot scene from the battle of Kadesh. Various side rooms contain more humbly finished reliefs whilst the final room is the sanctuary with the gods' images described above.

 

To the right of the temple of Ramesses stands the smaller temple dedicated to his favourite wife, Queen Nefertari (nominally dedicated to the goddess Hathor whose image is carved on the columns within). The facade is adorned with six standing figures in deeply-splayed niches, four more of Ramesses himself and the remaining two of Nefertari, and unusual prominence for a queen.

 

The temples are often best remembered for their dramatic rescue during the 1960s when the construction of the Aswan High Dam threatened to submerge them completely. Many Nubian temples were relocated at this time to save them from the rising waters, but none more famous than Abu Simbel, where the unique rock-cut nature of the monuments complicated the rescue. After several options where explored a decision was made to slice the temples into hundreds of movable sections and relocate both to higher ground immediately above their former positions. Between 1964-8 a massive international effort saw the entire rock-face removed and the components of the temples re-erected before two artificial mountains above, each supported by a hollow concrete dome. The engineering feat involved is every bit as impressive as the temples themselves.

 

Today Abu Simbel is one of the greatest sights of Egypt, though its remoteness requires either a flight or a long three-hour drive south of the nearest city, Aswan. It is worth every effort to reach it, and once seen it is never forgotten.

 

en.wikipedia.org/wiki/Abu_Simbel_temples

040814: Washington, DC - CBP Deputy Commissioner Kevin McAleenan Testimony at hearing before the House Homeland Security Subcommittee on Border and Maritime Security.

Photographer: Donna Burton

Today’s Devotion: Do You Worship God in Spirit and in Truth?

 

The Lord Jesus said, “When the true worshippers shall worship the Father in spirit and in truth: for the Father seeks such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23–24). The Lord requires that we worship God in spirit and in truth, for only in that way can we win His praise. But what exactly does worshiping God in spirit and in truth entail? Some brothers and sisters believe that insistently praying and reading every day is worshiping God, and some believe that attending meetings on time and going to church every week is worshiping God, and there are some who believe that toiling and working for the Lord, and giving things up and expending themselves for the Lord is worshiping God, and so on. There are many ways to practice worshiping God, but are we worshiping Him in spirit and in truth? Does God praise our practices? Let’s fellowship this together now.

   

Cairo. Open City. New Testimonies from an Ongoing Revolution.

 

28.09.2012 - 23.12.2012

 

Braunschweig Museum für Fotografie.

 

On display will be Photographs, videos, drawings and texts by:

Myriam Abdelaziz, Ahmed Abdel Latif, Osama Abdel Moneim, Peter van Agtmael, Alternative News Agency, Roger Anis, Kim Badawi, Mostafa Bahgat, Lara Baladi, Brigitte Bauer, Ahmed Basiony, Taha Belal, Eva Bertram, Sarah Carr, Denis Dailleux, Osama Dawod, Kaya Behkalam, Johanna Domke & Marouan Omara, Dörte Eißfeldt, Heba El Kholi, Hala Elkoussy, Shady Elnoshokaty, Mosa’ab Elshamy, Aida Eltorie, Mohamed El Maymony, Mohamed El Sheshtawy, Rowan El Shimi, Mohamed Ezz, Fadi Ezzat, Heba Farid, Nermine Hammam, Thomas Hartwell, Aly Hazaa, Tarek Hefny, Eman Helal, Gigi Ibrahim, Magdi Ibrahim, Islam Kamal, Ahmed Kamel, Mahmoud Khaled, Heba Khalifa, Nadine Khan & Mariam Mekiwi, Bettina Lockemann, Alex Majoli, Jasmina Metwaly, Chris Michalski & Sebastian Stumpf, George Mohsen, Samuel Mohsen, Jehan Nasr, Mohammad Nouhan, Nasser Nouri, Alex Nunns, Maggie Osama, Susanne Pomrehn, Ivor Prickett, Jonathan Rashad, Philip Rizk, Ibrahim Saad, Randa Shaath, Ravy Shaker, Alexandra Stock, Lobna Tarek, Lilian Wagdy, Sally Zohny

 

Furthermore, works will be shown that were initiated as part of an encounter between young Egyptian, German and French artists. In February 2012 ten students from the Braunschweig University of Art (HBK), along with Professor Dörte Eißfeldt and Bettina Lockeman, travelled to Cairo and met there with fellow students from Egypt. A number of works came out of the digital exchange with them and with French students from the École Supérieure des Beaux-Arts de Nîmes, and these works form the final part of the exhibition.

 

www.cairo-open-city.com/homedates.html

    

sw.kingdomsalvation.org/testimonies/rise-up-through-dark-...?

 

Kuinuka Kupitia Ukandamizaji wa Giza

Mo Zhijian Mkoa wa Guangdong

 

Nilizaliwa katika eneo maskini, la mbali lenye milima ambako tumefukiza na kumwabudu Budha kwa vizazi vingi. Kuna hekalu za Budha sehemu hiyo kote ambako familia zote zingekwenda kuchoma uvumba; hakuna mtu yeyote aliyewahi kumwamini Mungu kamwe. Katika mwaka wa 1995, mimi na mke wangu tulikuwa katika sehemu nyingine ya nchi ambapo tulimwamini Bwana Yesu; baada ya sisi kurudi tulianza kushiriki injili na idadi ya watu ambao waliikubali ilikua polepole hadi watu zaidi ya 100. Kwa sababu watu zaidi na zaidi walikuwa wakimwamini Mungu, liliishtua serikali ya mitaa. Siku moja mwaka wa 1997, polisi waliniita kwenda kituo cha polisi cha mahali palepale, ambapo mkuu wa Ofisi ya Usalama wa Umma ya Wilaya, Mkuu wa Ofisi ya Usalama wa Taifa, mkuu wa Ofisi ya Dini na mkuu wa kituo cha polisi na vilevile maafisa wachache wa polisi walikuwa wananisubiri. Mkuu wa Ofisi ya Usalama wa Umma aliniuliza: “Kwa nini unamwamini Mungu? Wewe huwasiliana na nani? Biblia zilitoka wapi? Kwa nini huwa huendi katika Kanisa la Kanuni Tatu za Binafsi kwa ajili ya mikusanyiko?” Nikasema: “Watu waliumbwa na Mungu, mwanga wote wa jua, hewa, na maji viliumbwa na Mungu; ni sheria ya mbingu na dunia kwamba watu wamwamini Mungu na kumwabudu Yeye. Katiba ya kitaifa pia inasema wazi kwamba wananchi wana uhuru wa dini; kwa nini msituruhusu tumwamini Mungu kwa uhuru?” Mkuu wa Ofisi ya Dini alisema: “Kuna mipaka kwa uhuru wa kidini, kama tu ndege mdogo ndani ya tundu; ingawa mabawa na miguu yake havijafungwa, anaweza tu kusogea ndani ya tundu.” Nilipomsikia akisema hoja hizi za uwongo, nikawa na hamaki na kusema kwa hasira: “Basi serikali ya kitaifa inawadanganya watu wake!” Waliposikia nikisema haya, walijua kwamba walikuwa na makosa na hawakuwa na kitu cha kusema, hivyo waniruhusu tu niende nyumbani. Wakati huo, sikuwa na ufahamu wa kiini cha mateso ya serikali ya CCP ya waumini hadi mwaka wa 1999 wakati nilipoikubali kazi ya Mwenyezi Mungu ya siku za mwisho. Kwa njia ya kusoma maneno ya Mungu na kupata uzoefu hata zaidi wa mateso katili kutoka kwa serikali ya CCP niliweza kuona wazi kwamba CCP kilikuwa mfano halisi wa Shetani aliye pepo mbaya; kilikuwa adui wa Mungu kama ilivyoelezwa katika Biblia: “Nalo joka kubwa likatupwa nje, yule nyoka mzee, anayeitwa Ibilisi, na Shetani, anayeidanganya dunia nzima” (Ufunuo 12:9).

Baada tu ya saa kumi na moja alfajiri kuu ya Juni 28, mwaka wa 2002, nilikuwa nikijiandaa kwa mkusanyiko na ndugu wengine wa kiume na wa kike tuliposikia ghafla kelele ya kuponda kwa mlango. Tulificha vitabu vya neno la Mungu kwa haraka na kisha tukaufungua mlango. Bila kutarajiwa, mlango ulipofunguliwa, takribani dazeni moja ya polisi walikurupua ndani. Walikuwa na virungu vya umeme na bunduki mikononi mwao na kutulazimisha tukusanyike pamoja, wakitufanya tuchuchumae na kuweka mikono yetu juu ya vichwa vyetu. Baada ya polisi hawa waovu kutudhibiti, kama majambazi wakiingia katika kijiji, waliingia kila chumba na kuvuruga kila kitu; walichukua matandiko na nguo zetu na kuzitupa kote sakafuni. Katika siku za nyuma nilikuwa nimeangalia matukio kwa televisheni ya uhalifu uliopangwa na majambazi wakipora na kuiba, lakini sikutazamia kamwe kuwa “polisi wa umma” wangetenda kama vile tu wadhalimu waovu na majambazi kwa TV. Wakati huo nilikuwa na hofu sana na wasiwasi kwamba wangegundua vitabu vya neno la Mungu. Niliendelea kuomba moyoni mwangu na kumuuliza Mungu atuchunge na kutukinga. Baada ya kuomba, niliona matendo ya ajabu ya Mungu. Walipekua nyumba nzima na kutafuta na kutunyang’anya vitu vyetu binafsi, lakini hawakupata vitabu vya neno la Mungu. Nilijua kwamba huu ulikuwa ni uweza wa Mungu na ulinzi na nilijua kwamba Mungu alikuwa pamoja nasi, na imani yangu kwa Mungu iliongezeka. Baadaye, wakatupeleka kwa kituo cha polisi na wakati wa usiku, walituhamishwa hadi kwa kituo cha kizuizi na kutufungia. Siku tatu baadaye, polisi walitoza kila mmoja wetu faini ya yuan 300 ambazo tulipaswa kulipa ili tupate kuachiliwa. Katika kuona serikali ya CCP ikitenda kama waporaji fidhuli na wasio na busara ambao waliwavua watu uhuru wa dini, nilihisi chuki kubwa na sikuweza kujizuia kufikiria maneno ya Mungu: “Kwa maelfu ya miaka hii imekuwa ni nchi ya uchafu, ni chafu sana, shida zimejaa, mizimu wanakimbia kila mahali, wakihadaa na kudanganya, wakitoa tuhuma zisizokuwa na msingi,[a] wakiwa katili na waovu, wakikandamiza mji huu ulio mahame na kuuacha ukiwa umetapakaa maiti; harufu ya uozo inaijaza nchi na kuenea hewani, na inalindwa isivyo kawaida.[b] Nani awezaye kuuona ulimwengu kupita anga? … Uhuru wa dini? Haki halali na matakwa ya wananchi? Zote hizo ni njama za kufunika dhambi!” (“Kazi na Kuingia (8)” katika Neno Laonekana katika Mwili). Katika mahame haya ya China, chama tawala cha China huangika mabango yakikuza “uhuru wa dini na uhuru wa haki za binadamu,” lakini kwa kweli wao humtesa Mungu bila kizuizi na huwakamata na kuwatesa watu wanaomfuata Mungu. Hawaruhusu watu kumwamini Mungu na kutembea kwa njia sahihi ya maisha; walikuwa na hamu ya kuondosha waumini wote kwa dharuba moja. Hatukuwa tumevunja sheria au kufanya chochote kibaya; yote tuliyofanya yalikuwa ni kushiriki injili ili kuwaruhusu watu kumjua Mungu na kumwabudu Mungu na kuacha maisha yao ya giza na maumivu. Hata hivyo, polisi wa CCP walitaka kutukamata, kutuzuia na kututoza faini, badala ya kujishughulisha na wale watu waovu walioshiriki katika umalaya, mauaji na uchomaji wa mali kwa makusudi, na ulaghai na utapeli; waliwaruhusu hawa watu waovu kuepuka adhabu. Kwa sababu ya ukweli huu, niliweza kuona kwamba serikali ya CCP ilikuwa kikundi cha pepo ambacho kilimpinga Mungu, kilichowapofusha na kuwadanganya watu; walikuwa ni adui wa Mungu.

Mnamo Novemba 28 ya mwaka huo huo, ndugu kadhaa wa kiume na wa kike nami tulikuwa tukishiriki injili na kiongozi mmoja wa dini. Lakini tuliripotiwa na mtu muovu na polisi takribani dazeni moja walizungukwa jengo letu na kuvunja kupitia mlango. Walikuwa na bunduki na virungu mikononi mwao na walisema kwa sauti kubwa: “Mtu yeyote asisogee! Wekeni mikono yenu juu!” Waliipekua miili yetu na kuiba fedha zetu na vitu vya thamani vyenye thamani ya zaidi ya yuan 5,000. Walituamuru tuweke mikono yetu juu ya vichwa vyetu na kuchuchumaa tukikabiliana na ukuta. Dada wawili vijana wakati huo waliogopa na nikawaambia: “Hatujafanya chochote kibaya, msiogope.” Mara tu niliposema hayo, polisi kadhaa mara moja walinivamia na kunipiga ngumi na mateke, wakiniangusha sakafuni. Waligeuza vyumba vyote shaghalabaghala na kuvipindua kuwa machafuko. Walikuwa wakatili na wakali zaidi kuliko majambazi wakipora kijiji. Dada mmoja katika chumba hakutoka nje na polisi mmoja mwovu akakurupua na kumshika kwa nguvu na kumvuta nje. Polisi mwingine muovu akaona kwamba alikuwa wa kupendeza sana na akaanza kumsumbua kwa kumugusagusa mwili wake wote. Huyo dada alilia kwa sauti na kwa bahati nzuri mwenye nyumba akafika tu wakati ufaao kukomesha hayo, jambo lililomruhusu huyo dada kuepuka shurutisho hilo. Kwa wakati huu niliweza kuona wazi kwamba miito kama “polisi wa umma wako kwa sababu ya watu na kama una shida yoyote, waite polisi” na “polisi ni waangalizi wa watu” ilikuwa yote ni uongo. Polisi hawa waovu walikuwa tu kundi la wahuni na majambazi wa mahali palepale! Baadaye, walitufungia katika gari la polisi na kutupeleka kwa kituo cha polisi. Kisha walitufunga pingu kwa ushoroba kwa muda wa siku mbili usiku na mchana wakikosa kutupa chochote cha kula au kunywa. Niliweza tu kuomba moyoni mwangu na kumuuliza Mungu atuongoze na kutupa imani na nguvu ili tuweze kuwa mashahidi katika mazingira haya. Baadaye, hao polisi waovu walimhoji ndugu mmoja wa kiume, na wakati wao walipokosa kuridhika na majibu yake, polisi wachache waovu walimsukuma chini sakafuni kwa uthabiti huku polisi mwingine muovu akishindilia kinyesi cha mbwa katika kinywa chake. Hali ya akili ya ndugu huyu ilikuwa imechochewa mno. Kwa kuona hali hii yenye taabu, moyo wangu ukahuzunika mno na ghadhabu ikawaka ndani yangu. Nilitamani kuwa ningeshambulia na kuwararua vipande vipande, lakini neno la Mungu liliuongoza moyo wangu: “Nahisi huruma kidogo kwa ndugu Zangu wanaoishi pia katika nchi hii ya uchafu, kwa hiyo nimekuza chuki kwa joka kuu jekundu. … Sisi sote ni waathiriwa. Kwa sababu hii, Nalichukia kutoka kwa kiini Changu na Siwezi kungoja kuliharibu. Kwa hali yoyote, Ninapofikiria tena, hili halingekuwa na mafanikio na lingeleta tu tatizo kwa Mungu, kwa hiyo Narudi kwa maneno haya—Nimeamua kuyafanya Mapenzi Yake—kumpenda Mungu. … na hivyo kuishi kwa kudhihirisha maisha yaliyojaa maana na mng’aro. Katika hili, Nitaweza kufa bila majuto, na moyo uliojaa furaha na faraja. Je, ungependa kufanya hilo? Wewe ni mtu aliye na aina hiyo ya azimio?” (“Njia … (2)” katika Neno Laonekana katika Mwili). Neno la Mungu lilinisababisha kutulia, na katika kujaribu kulielewa neno la Mungu, nilielewa mapenzi ya Mungu. Mungu tayari anawadharau mashetani hawa waovu, Anatamani kuwaangamiza wote mara moja, lakini ili kukamilisha kazi ya Mungu ya siku za mwisho na kutukamilisha, Yeye anahitaji kutumia juhudi za Shetani. Mungu hutumia mateso yake ili kutuwezesha kumtambua, na hivyo akituwezesha kuona kabisa uso wa kukirihi na tabia ya pepo ya serikali ya CCP. Kwa sababu hiyo tunaweza kumtelekeza na kuvunja uhusiano naye na kuigeuza kabisa mioyo yetu miaminifu kwa Mungu. Mungu daima anavumilia ukimbizaji wenye wayowayo wa CCP ili kupata matokeo mazuri katika kazi Yake, hivyo ni kitu gani kuwa ninapaswa kupitia shida kidogo ili niweze kupata wokovu kama sehemu ya uumbaji? Mungu amenipa nuru na kunipa imani na nguvu; ninataka kumuiga Kristo na kuazimia kwa uthabiti kutekeleza mapenzi ya Mungu—kutafuta kumpenda Mungu! Wakati huu nilitamani tu kwamba Mungu atuongoze na kutuhifadhi ili kuwa shahidi kwa Mungu kupitia mateso hayo ya Shetani; nilipenda kwamba tungeweza kutumia upendo wetu kwa Mungu ili kukabiliana na hila za Shetani ili aweze kushindwa kwa aibu.

Mnamo usiku wa tatu, wale polisi waovu walituhamishia Ofisi ya Usalama wa Umma ya Wilaya na kutuhoji usiku kucha. Naibu mkurugenzi mmoja kwanza alitumia maneno ya kujipendekeza ili kunishawishi, akisema: “Zungumza! Una mke, watoto, na wazazi nyumbani ambao wanahitaji uwatunze; ukifanya haraka na kuzungumza, basi unaweza kwenda nyumbani, sawa?” Baada ya kusikia maneno hayo, nilivutiwa kiasi, na nikafikiri: “Kama nitawaambia vitu fulani visivyo na maana, basi ninaweza kwenda na sitalazimika kukaa hapa na kuteseka.” Wakati huo, nilizinduliwa na maneno ya Mungu: “Sitawahurumia tena wale ambao hawakuwa waaminifu Kwangu kabisa wakati wa majonzi, kwa sababu huruma Yangu ina mipaka. Zaidi ya hayo, Simpendi yeyote yule ambaye amewahi kunisaliti Mimi, wala Sipendi kujihusisha na wale ambao hawawajali wenzao. Bila kujali huyo mtu ni nani, hii ndiyo tabia Yangu” (“Unapaswa Kutayarisha Matendo Mema ya Kutosha kwa ajili ya Hatima Yako” katika Neno Laonekana katika Mwili). Kupitia maneno ya adhimu ya Mungu, ilikuwa ni kama niliweza kumwona Mungu akinikazia macho chini, akisubiri nimjibu. Kwa hiyo, niliondoa wazo hilo haraka na kwa ukali wa haki nikasema: “Sijapanga kuondoka tangu nilipokuja hapa!” Wakati huyo polisi muovu alipoona kwamba hila yake haikuwa ikifanya kazi, alifichua tabia yake asili ya pepo, na yule naibu mkurugenzi akainua ndoo ya kinyesi cha nguruwe juu ya kichwa changu kama aliyetaka kunimwagilia. Nikamwambia: “Hii ni adhabu ya ukatili na isiyo ya kawaida unayotumia kughusubu ungamo.” Aliposikia nikisema hivi, alisitisha ghafla na kuweka kile kinyesi chini bila kunimwagilia. Polisi mwingine muovu aliyekuwa amevaa viatu vya ngozi alinikanyaga kidole kikubwa cha mguu kwa kisigino chake na kukikunja pande zote kuzunguka kwa shinikizo kubwa kadri alivyoweza. Maumivu makali yalisambaa kotekote mwili wangu mzima na sikuweza kujizuia kulia kwa maumivu. Nguo zilizokuwa mwilini mwangu zililowa kwa jasho, lakini yule polisi muovu alifoka kwa ghadhabu na akaendelea kunikanyaga na kukunja mpaka kidole changu kikubwa cha mguu kikararuka na kulegea. Kufikia wakati huu, kidole changu kilikuwa tayari kimeharibiwa na chenye damu. Katika maumivu yangu makubwa mno, niliendelea kumlilia Mungu, nikimwomba Mungu kuulinda moyo wangu ili nisiweze kukubali kushindwa na Shetani na ili niweze kuwa shahidi Kwake. Ukatili wa shetani ni mwingi zaidi kuliko huu; nilimwona ndugu mmoja akirudi kutoka kwa mahojiano na tayari alikuwa ametiwa maumivu makali kiasi kwamba alikaribia kifo; mwili wake wote ulikuwa umetiwa makovu na kuviliwa na alionekana kama alikuwa akifa. Wale polisi waovu walihofia kwamba angekufa, kwa hiyo walimwachilia shingo upande. Baadaye, walinipeleka pamoja na ndugu mmoja wa kiume na mmoja wa kike kwa kikosi aali cha usalama cha mji huo cha SWAT ili kuhojiwa zaidi.

Tulipofika kwa kikosi cha SWAT, wale polisi waovu walitulazimisha kuvua nguo zetu zote na kisha wakafunga mikono yetu pingu na kuzungusha silisili kwa miguu yetu. Halafu walitulazimisha kurukaruka mizunguko mitatu kuzunguka uga ili kutufedhehesha. Baadaye, walitutenganisha ndani ya seli za gereza. Watu waliofungiwa katika seli za gereza wote walikuwa wauaji, wote walikuwa kama pepo na madubwana. Wale polisi waovu wakawaagiza wafungwa kunitesa, lakini kwa sababu ya ulinzi wa Mungu, hao wafungwa hawakukosa tu kunidhulumu, lakini kwa kweli walinitunza. Baada ya siku nne, hao polisi waovu walijaribu kunilazimisha kumsaliti Mungu na kuwasaliti ndugu zangu wa kiume na wa kike, lakini singezungumza. Walinichukua pamoja na ndugu mwingine na wakatuvuta ndani ya uga ambako walitufunga pingu mikononi na kuizungusha minyororo kwa miguu yetu. Mifuko myeusi iliwekwa juu ya vichwa vyetu na wakatuning’iniza kutoka kwa mti katikati ya uga. Kwa kichaa cha ukatili, waliweka siafu kote mtini, ambao kwa uendelevu walitambaa juu ya miili yetu wakituuma. Mateso ya elfu kadhaa za maumo ya siafu yalikuwa sawa na mateso ya elfu nyingi za mishale kupitia moyoni, jambo ambalo lilifanya kifo kionekane cha kuvutia zaidi kuliko kuishi. Niliweza tu kumwomba Mungu kwa uwezo wangu wote kuulinda moyo wangu na roho, ili Angenipa hiari na nguvu katika mateso yangu, akiniruhusu kupinga kumsaliti Mungu. Kwa wakati huu, maneno ya Mungu yalionekana katika mawazo yangu: “ili utukufu Wangu uweze kujaza ulimwengu, watu wote wanapitia taabu ya mwisho kwa ajili Yangu Mimi. Je unaelewa mapenzi Yangu? Haya ndiyo matakwa ya mwisho ambayo Nataka kutoka kwa mwanadamu, ambalo ni kusema, Natumai kwamba watu wote wanaweza kutoa ushuhuda wenye nguvu, unaovuma Kwangu mbele ya joka kubwa jekundu, kwamba waweze kujitolea wenyewe Kwangu kwa mara ya mwisho, na kutimiza matakwa Yangu kwa mara nyingine ya mwisho. Je, nyinyi mnaweza kufanya hili kweli? Nyinyi hamkuweza kuuridhisha moyo Wangu katika siku zilizopita—je, mnaweza kuvunja mpangilio huu katika mara ya mwisho?” (“Sura ya 34” ya Maneno ya Mungu kwa Ulimwengu Mzima katika Neno Laonekana katika Mwili). Maneno ya Mungu yalisababisha moyo wangu kujazwa na nguvu. Mungu aliteseka kufuatiliwa kwa kila njia zilizowezekana na serikali ya CCP ili kutuokoa. Alikuwa hana mto na hakuwa na mahali pa kuita nyumbani. Leo ninaweza kuteseka na Kristo; huu ni upendo wa Mungu na ni kuinuliwa kwangu na Mungu. Alimradi ninaweza kumtukuza Mungu, nitakuwa na furaha na niko tayari kufa. Nililitegemea neno la Mungu ili kupitia kila dakika na sekunde ya maumivu hayo. Tulining’inizwa juu ya mti huo kwa siku mbili usiku na mchana. Siku ya tatu, sikuweza kustahimili tena. Ilikuwa mapema msimu wa baridi wakati huo na mvua ilikuwa inanyesha na yote niliyovaa ilikuwa ni vazi moja bila bitana. Nilikuwa nimening’inizwa kutoka kwa mti huo kwa miguu yangu mitupu na sikuwa nimepata chochote cha kula au kunywa. Mateso ya njaa na baridi pamoja na maumivu yasiyovumilika yalinifanya nitake kufa; yote niliyoweza kufanya ni kuomba kwa kila njia. Niliogopa kwa kina kwamba kwa sababu ya udhaifu wa mwili, singeweza kuvumilia mateso na ningemsaliti Mungu. Katikati ya maumivu yangu, nikakumbuka mtume Stefano kutoka kwa Enzi ya Neema. Alipigwa kwa mawe hadi kufa na umati kwa sababu alikuwa akieneza injili ya Bwana Yesu. Kabla ya kufa, alimwomba Mungu aikubali roho yake. Kwa hiyo, nikamwomba Mungu: “Ee Mungu, mwili wangu ni dhaifu mno na sasa nimechukua maumivu zaidi ya ninavyoweza kuvumilia. Ninapenda kwamba ungechukua roho yangu, kwa maana afadhali nife kuliko kukusaliti Wewe.” Baada ya kuomba, muujiza usiotarajiwa mno ulifanyika: nilikuwa na uzoefu wa kuwa nje ya mwili na nikaletwa kwa uwanja wa nyasi. Kulikuwa na nyasi ya kusitawi sana, ya kijani kila mahali na ng’ombe na kondoo wakiuzunguka. Hali yangu ya muda ya akili lilikuwa na utulivu hasa na sikuweza kujizuia kumsifu Mungu kwa sauti: “Msifu Mwenyezi Mungu kwa sauti, vitu vyote mbinguni na duniani hukusifu Wewe, hukukusifu Wewe, vyote vitakusifu Wewe. Acha malaika Wako wote wainuke na kukusifu, acha majeshi Yako yote ya mbinguni ikusifu Wewe, mtanuko wa ulimwengu hukusifu Wewe—Mwenyezi Mungu! Nyota zinazoangaza hukusifu Wewe, mbingu na ardhi na maji hukusifu Wewe, vyote hukusifu. Acha milima na vilima vimsifu Mwenyezi Mungu, Acha mawimbi na mawimbi makubwa yakusifu Wewe, yakusifu Wewe katika mahali pa juu mno—Mwenyezi Mungu! Msifu Mwenyezi Mungu katika mahali patakatifu sana, yakusifu Wewe kwa kigoma na ngoma, yakusifu Wewe kwa sauti! Msifu Mwenyezi Mungu kwa vyombo vya muziki na sauti ya tarumbeta, acha watu watakatifu Sayuni wakusifu, acha watu wote wakusifu Wewe—Mwenyezi Mungu! Ee Mwenyezi Mungu, wakusifu Wewe kwa sauti! Ngurumo kubwa za radi hukusifu Wewe, hukukusifu Wewe kwa sauti! Eneo kubwa pana na wazi humsifu Mwenyezi Mungu, acha kila kitu kilicho na pumzi kikusifu Wewe, kuimba kwa sifa hutetemesha miisho ya dunia, Mungu asifiwe!” (“Msifuni Mwenyezi Mungu kwa Sauti Kuu” katika Mfuateni Mwanakondoo na Kuimba Nyimbo Mpya). Nilipojitosa kabisa katika furaha hii isiyo kifani na kuishi katika mipaka ya uhuru, maumivu, njaa na baridi ya kuning’inizwa kutoka kwa mti na vilevile maumivu ya kuumwa na siafu yote yalitoweka. Nilipoamka, ilikuwa tayari usiku wa tatu na wale polisi waovu walinishusha kutoka kwa mti. Niliangikwa kwa siku tatu na sikukosa tu kufa, pia nilikuwa nimejaa uchangamfu. Hii kwa kweli ilikuwa ni nguvu yenye enzi na ulinzi wa miujiza wa Mungu! Nilitoa shukrani za dhati na sifa kwa Mungu.

Mnamo siku ya nne, wale polisi waovu walinihoji tena na wakajaribu kunilazimisha niwasaliti ndugu zangu wa kiume na wa kike; pia walinilazimisha kukubali kwamba niliamini katika Xie Jiao, kunifanya nimsaliti Mungu na kuiacha njia ya kweli. Nuru ya Mungu ilinifanya nifikirie neno la Mungu: “Wakati wanapitia majaribu, ni kawaida kwa watu kuwa dhaifu, au kuwa na uhasi ndani yao, au kukosa uwazi juu ya mapenzi ya Mungu au njia yao ya kutenda. Lakini katika hali yoyote, lazima uwe na imani katika kazi ya Mungu, na usimkane Mungu, kama Ayubu” (“Ni Lazima Wale Wanaofaa Kukamilishwa Wapitie Usafishaji” katika Neno Laonekana katika Mwili). Maneno ya Mungu yalinipa ujasiri wa kuweka ukweli katika matendo na kutoa ushahidi juu ya Mungu. Bila kujali ni nini, sikuweza kumpinga Mungu au kumkufuru Mungu. Kwa hiyo, kwa ujasiri na kwa imani nilisema: “Naamini katika Mwenyezi Mungu, ambaye ndiye Mungu wa pekee wa kweli anayevitawala vitu vyote! Siamini katika Xie Jiao, mnageuza ukweli na kunizulia uongo!” Baada ya polisi mmoja muovu kusikia jambo hili, alikasirika sana na kunyakua stuli moja ndefu ya mbao na akaanza kunipiga nayo kwa mda mrefu kikatili. Alinipiga kiasi kwamba nilikuwa nikitema damu. Nililala nikiwa nimeduwazwa na nimezimishwa sakafuni. Walipoona kwamba nilikuwa nimepoteza fahamu, walinirashia maji baridi ili kuniamsha na kuendelea kunipiga. Wakati wa kupigwa huku kishetani na kinyama, upande wa mbele wa kifua changu na mgongo wangu zilikuwa nyeusi na bluu kabisa na nilipitia madhara mengi ya ndani. Wiki moja baadaye, mkojo wangu ulikuwa wote ni damu na figo yangu ya kulia iliharibiwa kwa sana (hata leo bado ina uchungu sana). Mwezi mmoja baadaye, hao polisi waovu hawakuweza kupata ushahidi wowote, kwa hiyo walibuni vitu vya uongo na kunilazimisha kutia sahihi. Kisha wakanifunga ndani ya kituo cha kizuizi cha jiji. Miezi mitatu baadaye, walinishtaki na “kuharibu utekelezaji wa sheria za kijamii” na kunihukumu mwaka mmoja wa marekebisho kupitia kazi. Kwa kambi ya kazi, niliishi maisha ya kinyama. Kila siku nilikuwa na njaa na nilipaswa kufanya kazi takribani saa kumi na mbili kwa siku. Nilidhulumiwa na kufedheheshwa mara kwa mara na polisi wa gereza; ama walikuwa wanatumia virungu vya umeme au kunifungia ndani ya chumba kidogo, cha giza. Isingekuwa Mungu kunitunza na kunilinda, ningekuwa nimeteswa na hao polisi waovu hadi kifo. Mnamo Novemba 7, mwaka wa 2003, hukumu yangu ilitimizwa na niliachiliwa kutoka kwa hiyo jahannamu ya duniani.

Baada ya kupitia mateso hayo ya ukatili, hatimaye niliona kwa dhahiri kwamba matangazo ya serikali ya CCP “chama cha Kikomunisti ni kizuri, cha utukufu na sahihi” na “China ina uhuru wa dini” kati ya misemo mengine, kwa kweli ni maonyesho tu katika njama mbovu ya kuidanganya umma na kuwapumbaza wananchi. Kwa kweli ninamchukia huyu shetani mzee kwa dhati. Yeye huzungumza maneno ya kujipendekeza na hufanya mambo maovu mno. Ili kupiga marufuku kazi ya Mungu ya siku za mwisho na kufanya China kuwa mahali pa wamkanao Mungu, huwa inafuatilia na kuwaua waumini bila kizuizi. Kiwango chake cha ukatili tayari kimefikia vimo vikubwa na imewafanya watu wapandwe na mori! Ninafikiria nyuma kuhusu jinsi nilivyokuwa nikiteswa kwa ukatili na kulazimishwa kufanya ungamo na kuteswa kwa ukatili na pepo wakati wa mchakato wangu wa kuhojiwa. Niliduwazwa mara kadhaa na kama haingekuwa ulinzi wa Mungu, ningekuwa ningeteswa hadi kufa na pepo hao. Wakati wa udhaifu wangu mkuu, neno la Mwenyezi Mungu lilinitumainisha kwa mfululizo: “Mmewahi kuzikubali baraka mlizopewa? Mmewahi kuzitafuta ahadi mlizofanyiwa? Hakika, chini ya mwongozo wa mwangaza Wangu, mtapenya utawala wa nguvu za giza. Hakika, katikati ya giza, hamtaupoteza mwangaza unaowaongoza, katikati ya giza. Hakika mtakuwa bwana wa viumbe vyote. Hakika mtakuwa washindi mbele ya Shetani. Hakika, wakati wa maangamizi ya ufalme wa joka kubwa jekundu, mtasimama miongoni mwa umati mkubwa kushuhudia ushindi Wangu. Hakika mtakuwa shujaa na imara katika nchi ya Sinimu. Kupitia mateso mnayoyavumilia, mtarithi baraka zinazotoka Kwangu, hakika mtaonyesha utukufu Wangu katika ulimwengu mzima” (“Sura ya 19” ya Maneno ya Mungu kwa Ulimwengu Mzima katika Neno Laonekana katika Mwili). Maneno ya Mungu yalinipa kitu imara cha kutegemea! Kiliniruhusu kufurahia nuru na mwongozo wa maneno ya Mungu wakati wa maumivu yangu ya kuzidi kiasi na udhaifu, ambayo ndiyo iliyokuwa njia ya pekee ambayo ningeweza kupita kipindi hiki cha giza na kilichorefuka kupita kiasi Ingawa nimepata uzoefu wa kukamatwa na kuteswa mara nyingi na serikali ya CCP, na mwili wangu umepitia ukatili usio na huruma na mateso, kwa kweli naelewa ukweli mwingi ambao sikuufahamu katika siku za nyuma na ninaona kwa dhahiri tabia ya kishetani ya uovu unaopinga maendeleo wa serikali China. Nimepata uzoefu pia wa upendo wa kweli wa Mwenyezi Mungu kwangu na nimeonja hekima inayoweza ya Mwenyezi Mungu na matendo ya ajabu. Huniamsha kutafuta kumpenda Mungu na kumridhisha Mungu. Leo, bado ninatimiza wajibu wangu katika kanisa kama nilivyofanya zamani; mimi humfuata Mungu katika njia sahihi ya uzima, mimi hutafuta ukweli na hutafuta kuishi maisha ya maana.

Tanbihi:

a. “Wakitoa tuhuma zisizokuwa na msingi” inahusu mbinu ambazo ibilisi hutumia huwadhuru watu.

b. “Inalindwa isivyo kawaida” inaonyesha kuwa mbinu ambazo ibilisi hutumia huwatesa watu ni mbovu hasa, na kuwadhibiti watu sana kiasi kwamba hawana nafasi ya kusogea.

 

Image Source: Kanisa la Mwenyezi Mungu

 

Terms of Use: sw.kingdomsalvation.org/disclaimer.html

 

The rock-cut temples of Abu Simbel are one of Egypt's greatest wonders, and the most powerful testimony to the ambition of the country's greatest Pharaoh, Ramesses II. The visitor cannot fail to be impressed by the sheer spectacle of it all, there is simply nothing else quite like standing before these awe-inspiring colossi hewn from the living rock.

 

The temples were carved in the 19th Dynasty (c1264-44 BC) at the height of the long reign of Ramesses II (also known as Ramesses the Great) at a remote location along the Nile close to Egypt's southern border in Nubia (close to the border of modern-day Sudan), doubtless to serve as a statement of Pharaonic power to Egypt's southern neighbours. Any visitor travelling northwards would have passed these wonders and have immediately known who was in charge!

 

The temples also serve as Ramesses's offering to the gods, though deities are easily forgotten amidst his own omnipresent likenesses. The more famous main temple featuring the four seated colossi of Ramesses is dedicated to the gods Ptah, Amun and Ra-Horakhte, along with Ramesses deified self, the whole edifice serving as his own apotheosis. The interior of the temple culminates with (sadly mutilated) carved figures of all four, which are illuminated by the Sun on two separate days of the year.

 

The facade is dominated by the two pairs of Ramesses colossi, each with smaller figures of queens and princesses alongside or between their legs. The upper half of one of the great figures collapsed in antiquity, pieces of the head and crown remain lying on the ground below. In the centre within a niche above the entrance stands the falcon-headed Sun-god Ra-Harakhte (large in itself though dwarfed by Ramesses) but even the act of placing a deity at the centre of the facade serves the cult of the Pharaoh, since the god holding an User-staff and a figure of the goddess Maat enables the statue to symbolise Ramesses's coronation-name 'User-Maat-Re'.

 

Within the temple lies an impressive pillared hall, each column again bearing the likeness of Ramesses, this time in standing figures in the pose of Osiris. Reliefs show the king before the gods and a large chariot scene from the battle of Kadesh. Various side rooms contain more humbly finished reliefs whilst the final room is the sanctuary with the gods' images described above.

 

To the right of the temple of Ramesses stands the smaller temple dedicated to his favourite wife, Queen Nefertari (nominally dedicated to the goddess Hathor whose image is carved on the columns within). The facade is adorned with six standing figures in deeply-splayed niches, four more of Ramesses himself and the remaining two of Nefertari, and unusual prominence for a queen.

 

The temples are often best remembered for their dramatic rescue during the 1960s when the construction of the Aswan High Dam threatened to submerge them completely. Many Nubian temples were relocated at this time to save them from the rising waters, but none more famous than Abu Simbel, where the unique rock-cut nature of the monuments complicated the rescue. After several options where explored a decision was made to slice the temples into hundreds of movable sections and relocate both to higher ground immediately above their former positions. Between 1964-8 a massive international effort saw the entire rock-face removed and the components of the temples re-erected before two artificial mountains above, each supported by a hollow concrete dome. The engineering feat involved is every bit as impressive as the temples themselves.

 

Today Abu Simbel is one of the greatest sights of Egypt, though its remoteness requires either a flight or a long three-hour drive south of the nearest city, Aswan. It is worth every effort to reach it, and once seen it is never forgotten.

 

en.wikipedia.org/wiki/Abu_Simbel_temples

Testimony of former Khmer Rouge prison guard Him Huy before the Extraordinary Chambers in the Courts of Cambodia (ECCC) on 20 July 2009. The photo can be used freely by media provided that the photo is credited "Courtesy of Extraordinary Chambers in the Courts of Cambodia". More info at www.eccc.gov.kh

Testimony: African American Artists Collective, artist demo day, August 28, 2021 at The Nelson-Atkins Museum of Art in Kansas City, MO. Pictured artist: Anthony High. Media Services photographer Tiffany Matson.

On June 27, 2017, Acting Executive Assistant Commissioner Robert Perez, Operations Support, represented U.S. Customs and Border Protection by providing testimony before the House of Representatives Judiciary Committee speaking about "H.R. 2851, Stop the Importation and Trafficking of Synthetic Analogues Act of 2017". Also providing testimony were Acting Assistant Administrator, Demetra Ashley, DEA and Congressman John Katko of New York's 24th Congressional District.

 

Photographer: Donna Burton

040814: Washington, DC - U.S Customs and Border Protection Deputy Commissioner Kevin McAleenan testifies at a hearing before the House Homeland Security Subcommittee on Border and Maritime Security. Also providing testimony is ICE, Deputy Director Daniel Ragsdale.

Photographer: Donna Burton

testimony meeting.

Scott Turow talks about his new legal thriller Testimony at a Wisconsin Book Festival event. Photo credit: Shanna Wolf

 

hi.kingdomsalvation.org/videos/lifes-testimony.html

  

केंद्र सरकार ने आदेश दिया है कि

सभी धर्मों पर प्रतिबंध लगा दिया जाना चाहिए,

विशेष रूप से सर्वशक्तिमान परमेश्वर की कलीसिया पर।

सेना को तब तक वापस नहीं लिया जाएगा

जब तक प्रतिबंध पूरा नहीं हो जाता है।

समझे?

हाँ!

चलो, जाओ!

जी, श्रीमान!

तुम क्या कर रहे हो?

यहां एक बैठक हो रही है?

राष्ट्र ने आदेश दिया है कि

तीन या अधिक लोगों की कोई भी सभा अवैध है

और यह सामाजिक व्यवस्था को बाधित करती है।

इन्हें ले जाओ!

चलो!

 

“अंतिम दिनों का मसीह जीवन लेकर आता,

और सत्य का स्थायी एवं अनन्त मार्ग प्रदान करता है।

इसी सत्य के मार्ग के द्वारा मनुष्य जीवन को प्राप्त करेगा,

और एक मात्र इसी मार्ग से मनुष्य परमेश्वर को जानेगा

और परमेश्वर का अनुमोदन प्राप्त करेगा।”

"वचन देह में प्रकट होता है" से

हिलना मत! पुलिस!

लानत है तुम पर!

इस बार तुम्हें आठ या दस साल के लिए जेल में डाल दिया जाएगा।

फिर हम देखेंगे कि क्या तुम फिर भी परमेश्वर में विश्वास करते हो या नहीं!

 

एक दिन मुझे सीसीपी द्वारा पकड़ा और सताया जा सकता है,

यह पीड़ा धार्मिकता के लिए है, जिसे मैंने अपने दिल में जाना है।

अगर मेरी ज़िंदगी पलक झपकते ही चिंगारी की तरह ख़त्म हो जाती है,

मैं फिर भी फ़ख़्र से कहूंगा कि

मैंने अंतिम दिनों के मसीह को मंज़ूर किया है।

अगर मैं राज्य के सुसमाचार के विस्तार की महान घटना नहीं देख पाता हूं,

मैं फिर भी सबसे ख़ूबसूरत ख़्वाहिशों को पेशकश करूंगा।

अगर मैं उस दिन को नहीं देख पाता हूं, जिस दिन राज्य सच होगा,

लेकिन आज मैं शैतान को शर्मिंदा कर सकता हूं,

फिर ख़ुशी और अमन से मेरा दिल भर जाएगा।

परमेश्वर के वचन पूरी दुनिया में फैले हैं,

इंसान के बीच रोशनी प्रकट हुई है।

मसीह का राज्य हुआ है उदय, विपत्ति के बीच हुआ है स्थापित।

अंधेरा गुज़रने वाला है, एक धार्मिक सुबह आ गई है।

समय और वास्तविकता ने परमेश्वर की दी है गवाही।

 

अगर मैं शहीद हो जाऊं, और परमेश्वर के लिए गवाही न दे पाऊं,

अनगिनत विश्वासी फिर भी राज्य का सुसमाचार फैलाएंगे।

हालांकि मुझे नहीं पता मैं इस बीहड़ सड़क पर कितनी दूर चल पाऊंगा,

मैं फिर भी परमेश्वर को प्रेम करने वाला दिल भेंट करूंगा।

अंतिम दिनों के उसके काम की गवाही देते हुए,

पृथ्वी पर उसकी इच्छा पूरी करते हुए,

सच्चाई को फैलाने के लिए ख़ुद को समर्पित करना है हमारा सम्मान।

विपत्तियों से बिना डरे, भट्ठी में बने शुद्ध सोने की तरह,

शैतान के प्रभाव से बाहर उभरा है विजयी सैनिकों का एक समूह।

परमेश्वर के वचन पूरी दुनिया में फैले हैं,

इंसान के बीच रोशनी प्रकट हुई है।

मसीह का राज्य हुआ है उदय, विपत्ति के बीच हुआ है स्थापित।

अंधेरा गुज़रने वाला है, एक धार्मिक सुबह आ गई है।

समय और वास्तविकता ने परमेश्वर की दी है गवाही।

परमेश्वर के वचन पूरी दुनिया में फैले हैं,

इंसान के बीच रोशनी प्रकट हुई है।

मसीह का राज्य हुआ है उदय, विपत्ति के बीच हुआ है स्थापित।

अंधेरा गुज़रने वाला है, एक धार्मिक सुबह आ गई है।

समय और वास्तविकता ने परमेश्वर की दी है गवाही।

 

परमेश्वर के वचन पूरी दुनिया में फैले हैं,

इंसान के बीच रोशनी प्रकट हुई है।

मसीह का राज्य हुआ है उदय, विपत्ति के बीच हुआ है स्थापित।

अंधेरा गुज़रने वाला है, एक धार्मिक सुबह आ गई है।

समय और वास्तविकता ने परमेश्वर की दी है गवाही।

समय और वास्तविकता ने परमेश्वर की दी है गवाही।

 

"मेमने का अनुसरण करना और नए गीत गाना" से

   

स्रोत: सर्वशक्तिमान परमेश्वर की कलीसिया

उपयोग की शर्तें: hi.kingdomsalvation.org/disclaimer.html

  

आपके लिए अनुशंसित: Hindi Praise and Worship Songs - A Collection of Hymns - Well Worth Listening to

More than 100 people presented testimony at the public hearing for ConnectOregon project recommendations.

FORMER: 080112: Washington, D.C. - Testimony of U.S. Customs and Border Protection Acting Commissioner David Aguilar for a House Committee on Oversight and Government Reform, Subcommittee on Government Organization, Efficiency and Financial Management hearing titled “Unresolved Internal Investigations at DHS: Oversight of Investigation Management in the Office of the DHS IG”

Acting Commissioner Aguilar is seen here shaking hands with Congressman Edolphus 'Ed' Towns (New York 10th District). Mr. Charles Edwards, Acting Inspector General, Department of Homeland Security, Office of Inspector General also provided testimony (middle).

Photographer: Josh Denmark

   

U.S. Customs and Border Protection, Office of Field Operations, Executive Assistant Commissioner, Todd Owen testified before the Transportation and Security Subcommittee on the subject titled "RAISING THE STANDARD: DHS’S EFFORTS TO IMPROVE AVIATION SECURITY AROUND THE GLOBE".

Photographer: Donna Burton

On June 27, 2017, Acting Executive Assistant Commissioner Robert Perez, Operations Support, represented U.S. Customs and Border Protection by providing testimony before the House of Representatives Judiciary Committee speaking about "H.R. 2851, Stop the Importation and Trafficking of Synthetic Analogues Act of 2017". Also providing testimony were Acting Assistant Administrator, Demetra Ashley, DEA and Congressman John Katko of New York's 24th Congressional District.

 

Photographer: Donna Burton

061912: Washington, D.C. - The House Homeland Security Committee, Subcommittee on Border and Maritime Security held a hearing on emerging border threats. CBP, USCG, and ICE provided testimony. CBP witness is Donna Bucella (left), Assistant Commissioner of U.S. Customs and Border Protection, Office of Intelligence and Investigative Liaison (OIIL).

Photographer: Donna Burton

U.S. Customs and Border Protection, USBP Acting Chief Carla Provost testified before the Judiciary Committee hearing on the subject "The MS-13 Problem: Investigating Gang Membership, its Nexus to Illegal Immigration, and Federal Efforts to End the Threat" at the Dirksen Senate Office Building. Also providing testimony were Mr. Derek Benner, Acting Executive Associate Director, Homeland Security Investigations,

Immigration and Customs Enforcement (Left) and Mr. Matthew Albence

Executive Associate Director

Enforcement and Removal Operations, Immigration and Customs Enforcement (Right).

 

Photographer: Donna Burton

More than 100 people presented testimony at the public hearing for ConnectOregon project recommendations.

An account of Christian Shaw and the Renfrewshire witches. The particulars were collected by John MacGilchrist, town-clerk of Glasgow, and written out by Francis Grant, advocate, later Lord Cullen.

 

Cullen, Francis Grant, Lord, 1658-1726. A true narrative of the sufferings and relief of a young girle; strangely molested, by evil spirits ... in the West: collected from authentick testimonies, thereanent. Edinburgh, James Watson, 1698; octavo (Sp Coll Ferguson Al-b.77)

 

FORMER: Commissioner Alan Bersin and ICE Director John Morton Testimony on issues pertaining to US Customs and Immigration Customs Enforcement at the Dirksen Building in Washington, DC on May 17, 2011. Seen here Commissioner Bersin in press interview after testimony.