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Make Up For Ever High Definition Foundation
- High Definition was a Canadian radio program, which debuted on February 4, 2006 on the CBC Radio One network.
- High definition refers to the resolution used for the display of the video images during video or television broadcast. HD refers to 720p (1280 x 720 pixels) or higher. "720" stands for 720 lines of vertical display resolution, while "p" stands for progressive, or non-interlaced, scan.
- High Definition was a 1999 album by Bronx rapcore group, Shootyz Groove, which featured the songs "L Train" and "Blow Your Top".
- A body or ground on which other parts rest or are overlaid
- The lowest load-bearing part of a building, typically below ground level
- an institution supported by an endowment
- lowest support of a structure; "it was built on a base of solid rock"; "he stood at the foot of the tower"
- the basis on which something is grounded; "there is little foundation for his objections"
- A woman's supporting undergarment, such as a girdle
- had its Australian released on June 26, 2009.^
- For(N)ever is the fourth studio album by American rock band Hoobastank, released in the US January 27, 2009 and was released in Australia June 26, 2009. For(N)ever peaked at number 26 on the Billboard 200, and at number 7 on Billboard Top Rock Albums in its first week.
- constitute: form or compose; "This money is my only income"; "The stone wall was the backdrop for the performance"; "These constitute my entire belonging"; "The children made up the chorus"; "This sum represents my entire income for a year"; "These few men comprise his entire army"
- constitution: the way in which someone or something is composed
- Cosmetics such as lipstick or powder applied to the face, used to enhance or alter the appearance
- The composition or constitution of something
- makeup: an event that is substituted for a previously cancelled event; "he missed the test and had to take a makeup"; "the two teams played a makeup one week later"
- The combination of qualities that form a person's temperament
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A MESSAGE FROM THE "FRIENDLY" ISLAMIC PEOPLE............ DO YOU EVER WONDER WHY YOU NEVER HEAR "MODERATE MUSLIMS DECRY THE TERRORISTS??? DO YOU?
Understanding Taqiyya ? Islamic Principle of Lying for the Sake of Allah by Warner MacKenzie 30 April, 2007 Lying and cheating in the Arab world is not really a moral matter but a method of safeguarding honor and status, avoiding shame, and at all times exploiting possibilities, for those with the wits for it, deftly and expeditiously to convert shame into honor on their own account and vice versa for their opponents. If honor so demands, lies and cheating may become absolute imperatives.” [David Pryce-Jones, “The Closed Circle” An interpretation of the Arabs, p4] “No dishonor attaches to such primary transactions as selling short weight, deceiving anyone about quality, quantity or kind of goods, cheating at gambling, and bearing false witness. The doer of these things is merely quicker off the mark than the next fellow; owing him nothing, he is not to be blamed for taking what he can.” [David Pryce-Jones, “The Closed Circle”, p38] The word "Taqiyya" literally means: "Concealing, precaution, guarding.” It is employed in disguising one's beliefs, intentions, convictions, ideas, feelings, opinions or strategies. In practical terms it is manifested as dissimulation, lying, deceiving, vexing and confounding with the intention of deflecting attention, foiling or pre-emptive blocking. It is currently employed in fending off and neutralising any criticism of Islam or Muslims. Falsehoods told to prevent the denigration of Islam, to protect oneself, or to promote the cause of Islam are sanctioned in the Qur'an and Sunna, including lying under oath in testimony before a court, deceiving by making distorted statements to the media such as the claim that Islam is a “religion of peace”. A Muslim is even permitted to deny or denounce his faith if, in so doing, he protects or furthers the interests of Islam, so long as he remains faithful to Islam in his heart. (See endnotes) Like many Islamic practices, taqiyya was formed within the context of the culture of Arab tribalism, expansionary warfare, Bedouin raiding and inter-tribal conflict. Taqiyya has been used by Muslims since the 7th century to confuse, confound and divide 'the enemy’. A favoured tactic was ‘deceptive triangulation’; used to persuade the enemy that preparations for a raid were not aimed at them but at another tribe altogether. The fate in store for the deceived enemy target was an unexpected plunderous raid, enslavement of the women and death to the post-pubescent males. The core foundation of hyper-masculine Arab culture is bound up in perceptions of "honour and shame". At all times, he (it's usually a male) must avoid having his face "blackened" by words or actions which are a slight upon, a challenge or affront to, his status in the family or broader social / tribal group. To be open, frank and forthright or to make self-damning admissions in his dealings (particularly with the infidel enemy) is to leave himself open and vulnerable to humiliating shame and to the subsequent disrespect from his peers. Tongues will wag in the bazaar’s coffee shops and rumours will rapidly spread that so-and-so has lost his "manliness" and status. In short, he is no longer worthy of deferential respect; to an Arab, this is worse than death itself. The higher one is placed in the social order (or rather, on how important the individual perceives himself to be), the more imperative it becomes to strenuously avoid “loss of face”. The male's perceived loss of honour and status, must be redressed and his face "whitened", i.e. his honour regained and restored, at any cost; even to the extent of (as in the honour killing of daughters) murdering the person “responsible” for causing the initial humiliation. When taqiyya is used to avoid making an admission or concession it is simply an essential means of ensuring that ones honour and standing remain intact and untarnished. Blood feuds and vendettas, caused by an ancient humiliation of a long dead ancestor, can persist, fuelled and propelled by shame and honour, for generations. Muhammad, who is promoted as every Muslim’s exemplar, set the precedent for vengeful retaliation when he ordered the murder of those who mocked or satirised him and, as he was an Arab, caused him potential loss of face. [See link, “Muhammad’s Dead Poets Society”] Outwitting: Islamic spokesmen commonly use taqiyya as a form of 'outwitting'. The skilled taqiyya-tactician doesn’t want the matter at hand to be debated or discussed; so his opponent must be outwitted or preemptively outflanked by the use of taqiyya. The objective is to divert attention away from the subject through duplicity and obfuscation. The claim is often made that difficulties in translating from Arabic to English makes the meaning of what they say or write difficult or impossible to convey….this is simply another subterfuge. Keysar Trad has repeatedly claimed that Sheikh Hilali’s obnoxious, inflammatory and
John begins his Apocalypse by extolling Jesus Christ
Part II: Identity of the Saints By Dr. Richard P. Bucher Who are the saints, exactly? At least since the 16th Century Reformation, this question has been hotly debated. To this very day there is no consensus in Christendom. Roman Catholics, for example, restrict the definition of saints to only a select few who after their death have been canonized by the Pope. According to this definition, the saints are only these few who now are with Christ in heaven. Lutherans and other Reformation church bodies define saints as all believers in Jesus Christ, whether on earth or in heaven. In this section, I will strive to answer the question, "Who are the Saints," according to (1) the New Testament (2) the Roman Catholic Church (3) the Lutheran Confessions and Luther. The New Testament Evidence In our attempt to identify the saints, nothing has greater weight than the testimony of the holy Scriptures, especially the New Testament. For it is the Word of God, the teaching of Christ, and therefore the source and final authority of all Christian teaching. Having said, this, however, still leaves a further question yet unanswered. How do we determine what the New Testament says about the identity of the saints? Do we simply take a concordance our favorite English translation and look up all occurrences of the word "saints"? This is one approach, but not a thorough one. For the word "saints" itself is a translation of a Greek word ( a[gioi - hagioi) which means "holy ones." Therefore, to accurately determine what the New Testament teaches about these "holy ones," we must examine what it says about holy persons and things. This is the approach I have taken in this study. I have examined the several word families in the Greek New Testament that indicate holiness.1 I investigated (1) the hagios group2, the hieros group3, and the hosios group4. The hagios group is by far the most important since its words occur most frequently. In fact, though I have ignored all references to the "Holy Spirit" in this study, there were still 220 occurrences of this word group in the New Testament. The two main question I was asking as I examined these words and their contexts was, (1) Do the New Testament authors identify saints as all Christians or only some Christians? Or put another way, are the saints Christians in heaven only or Christians on earth and heaven? (2) How did those who are called saints become saints? (1) Who are the Saints? One way to get at this question is to investigate which people the New Testament authors address as saints. When we do this, we discover that, overwhelmingly, living Christians on earth are called saints in the New Testament. An extremely valuable verse in this regard is 1 Corinthians 1:2. Here Paul calls his readers "the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours." What makes this passage valuable is that Paul defines the church of God at Corinth (the Christians at Corinth, his readers) as "those who have been sanctified (Greek - hagiazo) in Jesus Christ, saints (Greek - hagioi) by calling." There are not two groups here that he writes the letter to, the church and the saints, but one group, the church of God in Corinth, who are saints! This passage sets the tone for the New Testament, especially Paul's letters. Living Christians at various churches or locations are called "saints": Ananias tells Jesus, "I have heard from many about this man [Saul of Tarsus], how much harm he did to Thy saints at Jerusalem (Acts 9:13); Peter, "came down also to the saints who lived at Lydda" (Acts 9:32); Paul tells King Agrippa that in while in Jerusalem, he locked up "many of the saints in prisons" (Acts 26:10); Paul writes to the Christians at Rome, "to all who are beloved of God in Rome, called as saints" (Rom. 1:7); He addresses his second letter to the Corinthians, "to the church of God which is at Corinth with all the saints who are throughout Achaia" (2 Cor. 1:1); He addresses several other letters, "to the saints who are at Ephesus, and who are faithful in Christ Jesus" (Eph. 1:1), "to all the saints in Christ Jesus who are in Philippi" (Phil. 1:1), "to the saints and faithful brethren in Christ who are at Colossae" (Col. 1:2); He tells the Corinthians, "All the saints greet you" (2 Co. 13:13) and the Philippians, "Greet every saint in Christ Jesus" and "All the saints greet you, especially those of Caesar's household" (Phil. 4:21-22); · He asks the Roman Christians to "Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them" (Rom. 16:15); He tells the Romans that Chris
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