VOICE OF TIFPEC

25.06.2005 um 18:23 Uhr

TIFPEC ALERT!

von: Fredericus

TIFPEC ALERT!

 

Agreeing on Africa, up to a point

Jun 14th 2005
From The Economist Global Agenda



George Bush and Tony Blair have agreed that America will funnel more money towards Africa, and the G8 has reached a deal on broad-based debt relief. But if rich countries are really serious about poverty reduction, they should also curb subsidies that keep out products from the poor world.

WE will rember them!!!

 
IS 2005 the year when Africa finally starts getting the help it needs to pull its inhabitants out of penury? Tony Blair certainly hopes so. The British prime minister has made reducing African poverty the centrepiece of his presidency of the G8. In preparation for the group of rich nations’ summit at Gleneagles, Scotland, which is coming up in July, he has worked hard to secure support from other heads of government for his plan to forgive vast swathes of Africa’s crippling debt burden and pour $50 billion more a year in aid into the continent by 2015.

Already he has had some success. After a long meeting on Tuesday June 7th, Mr Blair and President George Bush announced agreement that sub-Saharan African debt should be cancelled, and money paid into the World Bank’s coffers by rich donor nations in order to make up the loss of the debt-service payments. And on Saturday, G8 finance ministers announced that they had reached a broad-based deal on debt relief. Under the deal, the World Bank, the IMF and the African Development Fund will immediately write off all of the money owed to them by 18 countries—some $40 billion. According to Gordon Brown, Britain's finance minister, another 20 countries could qualify for debt cancellation if they meet targets for good government and corruption-fighting. In total, the agreement could be worth more than $55 billion. Mr Bush has also agreed to disburse $674m more in aid to Africa.

23.06.2005 um 18:36 Uhr

THE FREE PROTESTANT EPISCOPAL CHURCH

von: Fredericus

The Free Protestant Episcopal Church

This church was established in England on 2 November 1897 by a union of

several small British episcopates established in the 1870s in

reaction to the rising Anglo-Catholicism of the Church of England.

The Most Rev'd Leon Checkemian (1848 to 1920), an Armenian

Uniate bishop had moved to Britain and became an protestant Anglican and served as the first primate of the new Church.

Apostolic Succession in The Free Protestant Episcopal Church

 

This Church holds valid Apostolic Succession derived from the Armenian Catholic Church, the Syrian Orthodox Church, the Roman Catholic Church, and the Church of England (through the Reformed Episcopal Church of the United States of America). These lines were in the jurisdictions that united in 1897 to found the Free Protestant Episcopal Church.

The Anglican Succession is as follows:

The Most Rev'd and the Rt. Honble Dr.John Moore, Archbishop of Canterbury consecrated in 1787

William White as the PECUSA bishop of Pennsylvania. He in turn consecrated in 1832

John Henry Hopkins the PECUSA bishop of Vermont. Bishop Hopkins consecrated in 1866

George David Cummins the PECUSA assistant bishop of Kentucky.

In 1873 Bishop Cummins founded the Reformed Episcopal Church. The Succession follows from him thus:

1873, Charles Edward Cheney, REC USA;

1876, William Rufus Nicholson, REC USA;

1879, Alfred Spencer Richardson, REC USA.

Bishop Richardson later moved to Britain where he was involved in the work of the Free Church of England. On 4 May 1890 he assisted in the sub conditione consecration of Bishop Leon Checkemian.

From Bishop Checkemian the Succession continues thus:

1897, Andrew Charles Albert McLaglen, FPEC Britain;

1922, Herbert James Monzani Heard, FPEC Britain;

1939, William Hall, FPEC Britain;

1952, Charles Dennis Boltwood, FPEC Britain;

1958, Emmanuel Samuel Yekorogha,FPEC Africa;

1966, Albert J. Fuge, Sr., FPEC USA;

1971, Robert R. Rivette, FPEC USA;

1971, Horst-Karl F.Block, FPEC,London,Britain;

1972, Horst-Karl F.Block, FPEC Liberia, W.A.

1980, BISHOP PRIMUS, TIFPEC

History of The Free Protestant Episcopal Church.

This church was established in England on 2 November 1897 by a union of several small British episcopates that had been established in the 1870s in reaction to the rising Anglo-Catholicism of the mother Church of England. Protected by 4th Baron and 61st Archbishop William Conyngham Plunket of Dublin and sustained by The Archbishop of Canterbury Dr.Edward White Benson.(1883-96) The Most Rev'd Leon Checkemian (1848 to 1920), an Armenian Catholic Church bishop who had moved to Britain and became an protestant Anglican, served as the first primus (primate) of the new Church.The political element was a hindrance for CHECKEMIAN to return to Armenia, and in 1895 the work of all Churches was thron into confusion by the wellknown Armenian massacre.The Most Rev'd Charles Dennis Boltwood (1889 to 1985), the eighth primus (1959 to 1979), brought the Church to North America in 1958 when on a tour of the United States and Canada he consecrated bishops for both countries. The Most Rev'd Charles K.S. Moffat (1907 to 1989) was consecrated on 24 August 1958 by Rt.Rev'd C.D. Boltwood as the Metropolitan Archbishop of Canada. After his death in November of 1989, Dr.Moffat was succeeded as the Canadian head of the Church by the Most Rev'd Benjamin Charles Eckardt (1902 to 1993), the Archbishop of Ontario, whose headquarters was in London, Ontario. Archbishop Eckardt had also been consecrated by the Rt.Rev'd Boltwood in August of 1958. Due to a lack of episcopal oversight, the western congregations at Calgary in Alberta, Regina in Saskatchewan, and Brandon and Winnipeg in Manitoba disappeared and the Western Diocese was formally dissolved on 15 March 1991. The Church then carried on in Canada in its remaining Ontario Archdiocese under Archbishop Eckardt. Archbishop Eckardt died in January of 1993. At the time of his death the FPEC Archdiocese of Ontario had congregations in London, Toronto, Owen Sound, Windsor, and Holland Centre in the Civil Province of Ontario. Archbishop Rivette was consecrated in New York City on 19 October 1971 by Bishops Albert J. Fuge, Sr., assisted by Benjamin C. Eckardt, William C. Thompson, and Ernest P. Parish. In 1979 Primus Boltwood resigned his office and retired as Bishop Primus of the FPEC and as Archbishop of Great Britain at the age of ninety years. He transferred the office of Primus to the then Archbishop of the USA, the Most Rev'd Albert J. Fuge Sr. of New York City. The European and African bishops of the Free Protestant Episcopal Church strongly disagreed with this as they did not view the office of Primus as Archbishop Boltwood's to give.This transfer was not canonical nor in accordance with our Ecclesiastical Constitution. In 1979 de facto and in 1980 de jure, they elected the Presiding Bishop of France and Germany, Dr. Horst- Karl Block,DD,LLD,PhD of Mönchengladbach, Germany, as the tenth Bishop Primus. After Archbishop Fuge's death in the 1980s, he was succeeded as Archbishop of the USA by the Rt. Rev'd Robert R. Rivette (Ret.) of San Antonio, Texas. During the 1980s and 1990s the FPEC disappeared in the USA with its bishops either dying or starting their own or joining other Anglican /Independent Catholic bodies.

07.06.2005 um 11:05 Uhr

THE SCIENCE OF THOUGHT REVIEW

von: Fredericus

THE SCIENCE OF THOUGHT REVIEW

devoted to the teaching of

APPLIED RIGHT THINKING

 

Editor

Horst-Karl Friedrich Block

 

History of the Science of Consciousness

Introduction

Thoughtful observations of consciousness probably predate the earliest human writings, some two millenia ago. Aristotle, Plato, the Upanishads, and other ancient sources explored questions that scientists today still pursue, like mental imagery, meaning, perception, beliefs, emotional feelings, the experience of the beautiful, pain and pleasure, awareness of self and other, sleep and dreaming, the relation of mind and brain.

As psychology and brain science began to emerge about 1800, consciousness was discussed without fear. It is only in the early 20th century that it became a scientific taboo.

Human consciousness is a natural bridge between the humanities and the sciences; the taboo in science may therefore have helped to perpetuate the well-known chasm between the Two Cultures, between the experience of being human and the effort to examine ourselves objectively.

Thus the scientific taboo has tended to be dehumanizing, to turn conscious human beings into mechanistic fantasies. Yet major discoveries accumulated through the last hundred years have vastly improved our understanding of wakefulness, sleep, dreaming, hypnosis, pain and pleasure, selective attention, sensory perception, animal consciousness and much more.
 
They are beginning to have important applications in medicine and education. We believe these discoveries are humanizing.

At the end of the 20th century a movement began to lift the scientific taboo, and a modest trickle of empirical discoveries has now become a remarkable flood. Yet the normal infrastructure of science does not yet exist in the scientific study of consciousness.

New journals and societies have begun, but there is as yet no viable institutional basis for consciousness science as a discipline, to provide real continuity, a shared curriculum for students, a predictable career path, research funding, atradition of high standards of evidence along with openness to new discoveries, and a shared sense of mission. We do not yet have a living community of discourse. The scientific study of consciousness is not yet seen as a natural category, like the study of memory or perception.

Join in on the Writing on the History of Consciousness

 

During the last few decades, consciousness has gained status as a valid area for scientific research. But the problem of consciousness and its relation to the human body, social interaction and other aspects of "established" scientific facts has many historical antecedents. Here, we invite you to join in on the writing on the history of consciousness science. All submissions must be sent to the Editor@online.ms

One of the obvious benefits of allowing multiple authors to make their contribution, is that those authors may be especially well suited or interested in the particular part of consciousness studies at hand. On the other hand, allowing people to discuss the matters freely on this forum might result in a balanced presentation of the matter. Thus, for every entry on the history of consciousness science, we urge you to send your comments and make additions to the text. Every entry will be fitted with the author's name and date for upload.

Some examples of entries for the history of consciousness studies are "Early psychophysics", "Wilhelm Wundt", "Subliminal perception", and "Split brain". Thus, the history project might also end up as a dictionary of central issues in consciousness studies. Each submission should focus on historical matters, and especially how the issue at hand is relevant for the science of consciousness, as opposed to more philosophical matters..

Your contribution is most welcome.