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Saint Therese of the Child Jesus and the Holy Face- the Little Flower
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“Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples” (21:2). This list of those gathered beside the sea is interesting for who is present, and who is missing.

The author of the book of origins has begun his account with an idiosyncratic list of the earliest followers of Jesus. The first named is Andrew, brother of Simon Peter, who is introduced as one of two disciples of John the baptiser (John 1:35–40). The other one with Andrew is unnamed. Andrew draws his brother, Simon, into the story (1:40–41), providing the first confession of Jesus as Messiah (1:41); although it is Andrew who makes this confession, Jesus bestows a new name upon Simon—to be known henceforth as Cephas, that is, Peter, the “rocky one” (1:42).

Peter figures in many stories in the Synoptic Gospels; Andrew, less often. By Paul’s own admission, “James and Cephas and John” were the “acknowledged pillars” of the Church in Jerusalem (Gal 2:9); James and Peter were key voices amongst “the apostles and the elders” in the gathering often known as the Jerusalem Council (Acts 15:13–19).

Also amongst the earliest followers of Jesus in the book of origins are Philip, “from Bethsaida, the city of Andrew and Peter” (1:43–44) and Nathanael, whom Jesus declares to be “truly an Israelite in whom there is no deceit!” (1:45–47). Nathanael provides a triple declaration that Jesus is “Rabbi … the Son of God … the King of Israel” (1:49). Curiously, these earliest followers of Jesus have already made the key confessional affirmations about Jesus in their initial encounters with him—more a literary device than an historically-plausible event.

Icon of Philip and Nathanael with Jesus
Peter, of course, figures in the Johannine version of the story about Jesus—only once in the earlier narrative section (John 6:68) but a number of times in the final sections of the story (13:1–11, 21–30, 36–38; 18:10–11, 15–18, 25–27; 20:1–8). The lesser role of Peter, and the way he is contrasted a,onside “the disciple whom Jesus loved”, will be further explored below.

Philip and Andrew are noted as being present both in the story of the feeding of the 5,000 (6:8–14) and when “some Greeks” worshipping in Jerusalem ask Philip, “Sir, we wish to see Jesus” (12: 20–22). This request evokes a significant response from Jesus, speaking about “my hour”, the seed falling into the ground, and the familiar teaching, “whoever serves me must follow me” (12:23–26). Philip also poses one of the requests put to Jesus during his “farewell discourse”, “Lord, show us the Father, and we will be satisfied” (14:8–14). Nathanael, by contrast, is absent from the story until this final post-crucifixion narrative (21:1–3).

So five of the seven who gather by the sea in this post-crucifixion time are clearly identical with individuals named in the Synoptic Gospels. Simon Peter was the earliest disciple called, along with his brother, Andrew (Mark 1:16–18; Matt 4:18–20) and always heads up the list of The Twelve whom Jesus “appointed as apostles” (Mark 3:14; see the list at Mark 3:18 and parallels, and Acts 1:13).

In Synoptic tradition, the sons of Zebedee were the next two disciples called by Jesus (Mark 1:19–20; Matt 4:21–22), where they are named as James and John; they also figure in the list of The Twelve (Mark 3:18 and parallels; Acts 1:13). These two sons are never named in John’s book of signs; nor do they appear anywhere else in the earlier stories of Jesus.

Thomas is named amongst The Twelve in Synoptic traditions (Mark 3:18 and parallels; Acts 1:13). He is noted on three occasions in the book of signs (John 11:16; 14:5; 20:24–29); see https://johntsquires.com/2019/04/23/in-defence-of-thomas-a-doubting-sceptic-or-a-passionate-firebrand/

Philip, introduced by John in company with Nathanael (1:43–51) is linked with Bartholomew in Synoptic traditions (Mark 3:18 and parallels; Acts 1:13). Bartholomew is not mentioned at all in the book of signs; could the Synoptic Bartholomew be the same as the Johannine Nathanael? The identification is often made by interpreters.

The Beloved Disciple and Simon Peter

Who were the other two, unnamed, disciples in that group of seven beside the Sea of Tiberias that early morning? The verses immediately after the section offered by the lectionary provide a clue. The narrative continues, “Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, ‘Lord, who is it that is going to betray you?’” (21:20).

The disciple whom Jesus loved has appeared earlier in the book of signs at two key moments: at the meal with the disciples that included the footwashing (13:23), and beside the cross (19:25–27). There is some question, also, that he may have been “the other disciple” with Simon Peter in the courtyard of the high priest (18:15–16; “the other disciple” is identified as “the one whom Jesus loved” at 20:2).

This disciple actually occupies a more prominent place in the book of signs than Simon Peter, who predominates in the Synoptic accounts. The Johannine narrative of the empty tomb places Simon Peter and the Beloved Disciple at the tomb (20:1–10). Whilst the two disciples run to the tomb, the Beloved Disciple arrives first, ahead of Peter, and makes the first confession of faith (20:3–8).

The disciples Peter and John running to the tomb
on the morning of the resurrection
Painting by Eugène Burnand (1898)
There is a similar dynamic at work in the Johannine account of the final supper, as the Beloved Disciple reclines next to Jesus; at the request of Simon Peter, he asks Jesus about his prediction of betrayal (13:21–25). In both scenes, Peter appears to be in a subservient position to the Beloved Disciple: arriving second at the tomb, asking the Beloved Disciple to ask a question of Jesus.

This contrast is heightened in the Passion Narrative, as the Synoptic accounts of the threefold denial of Jesus by Peter (Mark 14:66–72 and parallels) are replicated in John’s book of signs (John 18:15–18, 15–17), whilst the Beloved Disciple stays close by Jesus, standing at the foot of the cross with his mother, in John’s narrative (19:15–17).

The “competition” between these two early disciples is one clue as to the origins of John’s book of signs. Raymond Brown has developed a complex hypothesis about multiple stages of development of this Gospel, with the figure of the Beloved Disciple providing a focal point of leadership and identity (and perhaps also serving as the earliest source for the distinctive Johannine traditions?). This is a counterpoint to the leadership accorded to Peter in Mark’s account (Mark 1:16-18; 8:29; 10:28; 14:29; 16:7) and the subsequent strengthening of his leadership role by Matthew (Matt 16:13-20).

I still find Brown’s proposal to be quite persuasive. There is a detailed summary and valuable critical analysis of Brown’s hypothesis by L. Jared Garcia at https://leejaredgarcia.com/2020/10/29/the-community-of-the-beloved-disciple-by-raymond-brown-a-book-review/


See also https://johntsquires.com/2022/04/29/back-to-the-lake-back-to-fishing-a-late-resurrection-story-john-21-easter-3c/
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TWO OLDEST KNOWN PRAYERS TO JESUS AND MARY❤️
AN “ANCIENT PRAYER TO SAINT JOSEPH”❤️
O St. Joseph, whose protection is so great, so strong, so prompt before the throne of God, I place in thee all my interests and desires. O St. Joseph, assist me by thy powerful intercession and obtain for me all spiritual blessings through thy foster Son, Jesus Christ Our Lord, so that, having engaged here below thy heavenly power, I may offer thee my thanksgiving and homage.
O St. Joseph, I never weary contemplating thee and Jesus asleep in thine arms. I dare not approach while He reposes near thy heart. Press Him in my name and kiss His fine head for me, and ask Him to return the kiss when I draw my dying breath.
St. Joseph, patron of departing souls, pray for me.
PROMISE ASSOCIATED WITH THIS PRAYER
This prayer is often distributed on prayer cards with proof of the power of this prayer. “This prayer was found in the 50th year of our Lord and Savior Jesus Christ. In 1505, it was sent from the pope to Emperor Charles when he was going into battle. Whoever shall read this prayer or hear it or keep it about themselves shall never die a sudden death or be drowned, nor shall poison take effect on them—neither shall they fall into the hands of the enemy or be burned in any fire or be overpowered in battle. Say for nine mornings for anything you desire. It has never been known to fail, provided that the request is for one’s spiritual benefit or for those whom we are praying for.” (Source: learnreligions. com)
OLDEST KNOWN PRAYER TO MARY❤️
We turn to you for protection, Holy Mother of God. Listen to our prayers and help us in our needs. Save us from every danger, glorious and blessed Virgin.
4 kommentarer
Speakers at the rally—Serbian Radical Party (Srpska radikalna stranka – SRS) leader Vojislav Šešelj, Serbian National Assembly member Milan Paroški and Serbian Minister of Diaspora Stanko Cvijan—promoted the creation of Greater Serbia, a state which would unite all Serbs within a single country. They all repeated their speeches, together with an open call for dissenting Croats to be killed, a week later in Jagodnjak, north of Osijek.[11]

In addition, White Eagles paramilitaries arrived in Borovo Selo in mid-April at the request of local militia commander Vukašin Šoškoćanin. The paramilitaries were either armed directly by Serbia’s Ministry of the Interior directly or by a militia linked to the SAO Krajina, with the approval of the Serbian authorities.[12][13] By the end of April 1991, the White Eagles in Borovo Selo were joined by fighters from the Dušan the Mighty paramilitary unit, which was linked to the Serbian National Renewal party.[14]

In mid-April, Armbrust rockets were fired from Croatian positions outside Borovo Selo into the village. According to one version of the event, several rounds were fired at agricultural machinery that served as barricades in the outskirts of Borovo Selo.[15] According to a second version, three rockets were fired at the village with the specific aim of inflaming ethnic tensions.[16] One of the rockets struck a house and another landed in a field without detonating.[17] There were no casualties.[18] Radio-Television Belgrade subsequently broadcast images of the rockets and presented them as evidence of Croatian aggression, further exacerbating inter-ethnic tensions.[17] The rockets were fired by a group of men who were led to the site by Osijek police chief Josip Reihl-Kir, who was later killed by Croatian irregulars.[17] Croatia’s Interior Minister Josip Boljkovac later indicated that the group included Deputy Defence Minister Gojko Šušak, Branimir Glavaš and Vice Vukojević.[19] Šušak claimed that he had nothing to do with the incident, but admitted to having been in the area at the time.[13] Nikola Jaman, then a reserve unit commander in the Ministry of the Interior, later stated that he had led the action, and denied that Šušak, Glavaš and Vukojević had been involved. He claimed that the action was planned together with Reihl-Kir.[20]

Timeline

Croatian police in Borovo Selo, 2 May 1991.
During the evening of 1 May 1991, four Croatian policemen entered Borovo Selo in an unauthorised attempt to replace a flag of Yugoslavia in the village with a flag of Croatia.[18] The attempt resulted in an armed clash.[16] Two of the policemen were wounded and taken prisoner, and the other two fled after sustaining minor injuries (one a wounded foot and the other a grazing wound to the head).[21] According to Croatia’s Ministry of the Interior, the police had been patrolling the Dalj–Borovo Selo road at the time of the incident.[22] Even though the officers were assigned to the Osijek police administration,[23] the Vinkovci police administration—which was assigned authority over the Vukovar municipality—asked the Vukovar police station to contact Šoškoćanin about the incident. Vukovar police contacted him at 4:30 a.m., but Šoškoćanin reportedly said he knew nothing. At 9:00 a.m., Vinkovci police chief Josip Džaja telephoned Šoškoćanin and received the same answer. When Reihl-Kir contacted Šoškoćanin half an hour later, the latter confirmed the incident and said the police had shot at members of the local population, wounding one. Reihl-Kir failed to secure the release of the two captured officers.[22]

Reihl-Kir and Džaja concluded that a party should be sent to Borovo Selo.[22] Šoškoćanin agreed to grant the police safe passage under a white flag.[24] A force of twenty to thirty policemen subsequently entered Borovo Selo.[25] Although they bore a white flag, they were ambushed by paramilitaries and members of a local militia.[24] Around 150 policemen arrived from Osijek and Vinkovci on buses and were deployed as reinforcements.[25] The force dispatched from Vinkovci entered Borovo Selo and was ambushed, while the reinforcements sent from Osijek via Dalj were stopped at a roadblock north of Borovo Selo and failed to enter the village. A firefight ensued and lasted until 2:30 p.m., when seven JNA armoured personnel carriers (APCs) moved into the village from Dalj. Another convoy of APCs deployed by the JNA through Borovo Naselje, just south of Borovo Selo, was stopped by a crowd of Croat women who refused to let them through.[22]

Aftermath
Casualties
Twelve Croatian policemen were killed and 21 injured in the ambush.[6] The two captured policemen were ferried across the Danube and transported to Novi Sad, but were released and returned to Osijek by the evening of 2 May.[26] Vojislav Milić, a paramilitary from Valjevo, was the only fatality among the Serb militia.[27] Four other paramilitaries were wounded.[28] Some of the police killed at Borovo Selo were found to have been mutilated, their ears cut, their eyes gouged out and their throats slit.[24][16] These acts were meant to inflame ethnic hatred.[29]

Escalation to war

The municipal building at the center of the May 1991 incident, as seen in April 2021
The clash led Tuđman’s advisers to advocate an immediate declaration of independence from Yugoslavia and retaliation against the JNA, which Croats viewed as being pro-Serb.[6][26] On 3 May, Tuđman opined that Croatia and Serbia were virtually at war, but said he hoped the international community would stop the violence.[6][26] According to the Croatian historian Davor Marijan, Tuđman’s decision not to retaliate against the JNA was often interpreted at the time as cowardice bordering treason, leading to public criticism and the resignation of General Martin Špegelj from the post of Defence Minister. Nonetheless, the decision afforded Croatia much-needed time to prepare for war, as Yugoslav Navy Fleet Admiral Branko Mamula later acknowledged.[30] The incident shocked the Croatian public, causing a massive shift in public opinion towards demonisation of Serbs, supported by the Croatian media.[31] Serbs were collectively labelled “Chetniks”, “terrorists” and “enemies of Croatia”. Similarly, Serbs referred to Croats as “Ustaše” and “enemies of the Serb people”. Thus, a political settlement to avoid all-out war became increasingly unlikely.[32] After the clash, war appeared unavoidable.[33]

On 8–9 May, the Presidency of Yugoslavia convened to discuss the events in Borovo Selo and deliberate over a JNA request for military intervention. The presidents of all of Yugoslavia’s constituent republics were present at the meeting. The Croatian leadership permitted the JNA to be deployed to areas where inter-ethnic tensions were running high.[34] On 9 May, representatives of the federal and Croatian governments visited Vukovar. Federal representatives visited Borovo Selo, unlike the Croatian government officials who stated they “refused to talk to terrorists”.[35] In response to the Borovo Selo clash, the JNA redeployed a part of the 12th Proletarian Mechanised Brigade from Osijek and the 1st Mechanised Battalion of the 453rd Mechanised Brigade based in Sremska Mitrovica to the Vukovar area. At the same time, the 2nd Mechanised Battalion of the 36th Mechanised Brigade was moved from Subotica to Vinkovci.[36] Despite the deployment of the JNA in the area, ethnically motivated skirmishes persisted until the start of the Battle of Vukovar in late August.[6]

Memorial controversy and prosecution

The Borovo Selo memorial as it appeared prior to 2012
During the 1996–98 United Nations administration established pursuant to the Erdut Agreement to restore the area to Croatian control, three Croatian non-governmental organisations erected a memorial on public property at the entrance to Borovo Selo, but the site was quickly vandalised. A new monument was erected in the centre of the village in 2002, but this was also vandalised soon after completion. A new plaque bearing the names of the 12 Croatian policemen killed in the incident was added to the monument in 2012,[37] but was also subject to vandalism.[38] Although the vandalism was condemned by local Serb politicians, they complained that the memorial was offensive to the Serb minority and imposed guilt on the entire community because it branded Serb forces at Borovo Selo in 1991 as “Serb terrorists”.[39]

In February 2012, an Osijek court convicted Milan Marinković of war crimes and sentenced him to three-and-a-half years in prison for mistreating two captured Croatian police officers.[40] In 2014, Marinković’s sentence was reduced to three years on appeal.[41] Four other men were indicted in relation to the officers’ mistreatment. Since they live outside Croatia, they are not subject to prosecution by the Croatian judiciary.[40]

Footnotes
Hoare 2010, p. 117.
Hoare 2010, p. 118.
The New York Times 19 August 1990.
ICTY 12 June 2007.
Repe 2009, pp. 141–142.
Central Intelligence Agency 2002, p. 90.
Central Intelligence Agency 2002, p. 86.
Sučić 2011, p. 19.
Sučić 2011, p. 32.
Štitkovac 2000, p. 157.
Nazor 2007, p. 64.
Thomas 1999, p. 97.
O’Shea 2012, p. 10.
Thomas 1999, p. 96.
Čuljak 2003, p. 52.
Nation 2003, p. 105.
Hockenos 2003, p. 58.
Silber & Little 1996, p. 141.
Nacional 13 February 2009.
Jutarnji list 11 February 2009.
Hockenos 2003, pp. 58–59.
Ministry of the Interior 2008.
Bjelajac & Žunec 2012, p. 249.
Ramet 2002, p. 64.
Štitkovac 2000, p. 158.
Hockenos 2003, p. 59.
Thompson 1999, p. 30.
Marijan 2004, p. 51.
Donia & Van Antwerp Fine 1994, p. 225.
Marijan 2012, p. 118.
Silber & Little 1996, p. 142.
Grandits & Leutloff 2003, p. 37.
Štitkovac 2000, p. 159.
Nazor 2007, p. 67.
Sučić 2011, p. 33.
Marijan 2002, p. 368.
Pullan & Baillie 2013, p. 122.
Glas Slavonije 2 June 2012.
Politika Plus 10 May 2012.
Pavelić 1 February 2012.
Glas slavonije 14 May 2014.
References
Books
Bjelajac, Mile; Žunec, Ozren (2012). “The War in Croatia, 1991–1995”. In Ingrao, Charles; Emmert, Thomas A. (eds.). Confronting the Yugoslav Controversies: A Scholars’ Initiative. West Lafayette, Indiana: Purdue University Press. pp. 232–273. ISBN 9781557536174.
Central Intelligence Agency, Office of Russian and European Analysis (2002). Balkan Battlegrounds: A Military History of the Yugoslav Conflict, 1990–1995. Washington, D.C.: Central Intelligence Agency. OCLC 50396958.
Crnobrnja, Mihailo (1996). The Yugoslav Drama. Montreal, Quebec: McGill-Queen’s University Press. ISBN 9780773566156.
Čuljak, Tihomir (2003). Rat [War] (in Croatian). Osijek. ISBN 953-98383-2-0.
Donia, Robert J.; Van Antwerp Fine, John (1994). Bosnia and Hercegovina: A Tradition Betrayed. London, England: C. Hurst & Co. ISBN 9781850652120.
Grandits, Hannes; Leutloff, Carolin (2003). “Discourses, Actors, Violence: The Organisation of War-Escalation in the Krajina Region of Croatia 1990–91”. In Koehler, Jan; Zürcher, Christoph (eds.). Potentials of Disorder: Explaining Conflict and Stability in the Caucasus and in the Former Yugoslavia. Manchester, England: Manchester University Press. pp. 23–45. ISBN 9780719062414.
Hoare, Marko Attila (2010). “The War of Yugoslav Succession”. In Ramet, Sabrina P. (ed.). Central and Southeast European Politics Since 1989. Cambridge, England: Cambridge University Press. pp. 111–136. ISBN 9781139487504.
Hockenos, Paul (2003). Homeland Calling: Exile Patriotism & the Balkan Wars. Ithaca, New York: Cornell University Press. ISBN 9780801441585.
Marijan, Davor (2004). Bitka za Vukovar [Battle of Vukovar] (in Croatian). Zagreb: Hrvatski institut za povijest. ISBN 9789536324453.
Nation, R. Craig (2003). War in the Balkans, 1991–2002. Carlisle, Pennsylvania: Strategic Studies Institute. ISBN 9781584871347.
Nazor, Ante (2007). Počeci suvremene hrvatske države: kronologija procesa osamostaljenja Republike Hrvatske: od Memoranduma SANU 1986. do proglašenja neovisnosti 8. listopada 1991 [Beginnings of the Modern Croatian State: A Chronology of the Independence of the Republic of Croatia: from 1986 SANU Memorandum to the Declaration of Independence on 8 October 1991] (in Croatian). Zagreb, Croatia: Croatian Homeland War Memorial Documentation Centre. ISBN 9789537439019.
Pullan, Wendy; Baillie, Britt (2013). Locating Urban Conflicts: Ethnicity, Nationalism and the Everyday. Basingstoke, England: Palgrave Macmillan. ISBN 9781137316882.
O’Shea, Brendan (2012). Perception and Reality in the Modern Yugoslav Conflict: Myth, Falsehood and Deceit 1991–1995. London, England: Routledge. ISBN 9780415650243.
Ramet, Sabrina P. (2002). Balkan Babel: The Disintegration of Yugoslavia From the Death of Tito to the Fall of Milošević. Boulder, Colorado: Westview Press. ISBN 9780813339870.
Repe, Božo (2009). “Balkan Wars”. In Forsythe, David P. (ed.). Encyclopedia of Human Rights, Volume 1. Oxford, England: Oxford University Press. pp. 138–147. ISBN 9780195334029.
Silber, Laura; Little, Allan (1996). The Death of Yugoslavia. London, England: Penguin Books. ISBN 9781575000053.
Štitkovac, Ejub (2000). “Croatia: The First War”. In Udovicki, Jasminka; Ridgeway, James (eds.). Burn This House: The Making and Unmaking of Yugoslavia. Durham, North Carolina: Duke University Press. pp. 154–174. ISBN 9780822325901.
Thomas, Robert (1999). Serbia Under Milošević: Politics in the 1990s. London, England: C. Hurst & Co. ISBN 9781850653417.
Thompson, Mark (1999). Forging War: The Media in Serbia, Croatia, Bosnia and Hercegovina. Luton, England: University of Luton Press. ISBN 9781860205521.
Scientific journal articles
Marijan, Davor (October 2002). “Bitka za Vukovar 1991” [Battle of Vukovar]. Scrinia Slavonica (in Croatian). Croatian Historical Institute – Department of History of Slavonia, Srijem and Baranja. 2 (1): 367–402. ISSN 1332-4853.
Marijan, Davor (May 2012). “The Sarajevo Ceasefire – Realism or strategic error by the Croatian leadership?”. Review of Croatian History. Croatian Institute of History. 7 (1): 103–123. ISSN 1845-4380.
Sučić, Stjepan (June 2011). “Značaj obrane Vukovara u stvaranju hrvatske države” [Significance of Vukovar Defence in Creation of the Croatian State]. National Security and the Future (in Croatian). St. George Association, Zagreb. 12 (3): 11–69. ISSN 1332-4454.
News reports
Butigan, Sanja (2 June 2012). “Na spomenik ubijenim redarstvenicima četiri “S” ispisao mladić (20) iz Borova” [A 20-Year Old Youth from Borovo Writes Four S-es on the Monument to the Killed Constables]. Glas Slavonije (in Croatian). Osijek, Croatia. ISSN 0350-3968. Archived from the original on 3 November 2013.
Čizmić, Martina (13 February 2009). “Josip Boljkovac: Hrvatska je prva napala Srbe” [Josip Boljkovac: Croatia Attacked Serbs First]. Nacional (in Croatian). Zagreb, Croatia. ISSN 1331-8209. Archived from the original on 4 November 2013. Retrieved 24 September 2013.
Deželić, Vanja (10 May 2012). “Puhovski: Spomen ploča u Borovu Selu osuđuje srpske teroriste, a ne Srbe kao manjinu” [Puhovski: Borovo Selo Memorial Plaque Condemns Serb Terrorists Rather Than Serbs as a Minority] (in Croatian). Zagreb, Croatia: Politika Plus. Archived from the original on 3 November 2013.
Pavelić, Boris (1 February 2012). “Milan Marinkovic Sentenced for War Crimes in Borovo Selo”. Balkan Insight. Archived from the original on 20 April 2013.
Prusina, Tomislav (11 February 2009). “Jaman: Boljkovac laže” [Jaman: Boljkovac is lying]. Jutarnji list.
Mikola, Danijela (2 May 2014). “Nitko nije kažnjen: U Borovu Selu ubijeno 12 redarstvenika” [No Justice: 12 Police Officers Killed in Borovo Selo]. 24sata.hr.
“Roads Sealed as Yugoslav Unrest Mounts”. The New York Times. New York City. Reuters. 19 August 1990. ISSN 0362-4331. Archived from the original on 21 September 2013.
“Tri godine zatvora za mučenje hrvatskih redarstvenika 1991” [Three years in prison for the torture of two Croatian policemen in 1991]. Glas slavonije. 14 May 2014.
Other sources
“Memorijal 12 redarstvenika, 2008” [12 Constables Memorial, 2008] (in Croatian). Ministry of the Interior (Croatia). 2008. Archived from the original on 25 September 2013.
“The Prosecutor vs. Milan Martic – Judgement” (PDF). International Criminal Tribunal for the former Yugoslavia. 12 June 2007.
vte
Wars and battles involving Croatia
vte
Wars and battles involving Serbs
vte
Yugoslav Wars
Coordinates: 45°22′51.60″N 18°57′27.00″E

Categories: Conflicts in 19911991 in CroatiaBattles of the Croatian War of IndependenceBattles involving YugoslaviaBattles involving SerbiaMay 1991 events in Europe
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Twelve Croatian policemen were killed and 21 injured in the ambush.[6] The two captured policemen were ferried across the Danube and transported to Novi Sad, but were released and returned to Osijek by the evening of 2 May.[26] Vojislav Milić, a paramilitary from Valjevo, was the only fatality among the Serb militia.[27] Four other paramilitaries were wounded.[28] Some of the police killed at Borovo Selo were found to have been mutilated, their ears cut, their eyes gouged out and their throats slit.[24][16] These acts were meant to inflame ethnic hatred.[29]
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Bereden väg för Herran
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Gå, Sion, din konung att möta
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Ave Maria
Om
Text – lyrics
Latin
Engelska
Svenska
Hymn to the Virgin
Adam Storcks översättning till tyska
Julpsalmen Ave Maria.

Här finns texten (lyrics) till böneversionen av Ave Maria på latin och engelska. Dessutom finns texten till den svenska översättningen av bönen Ave Maria. Du hittar också texten till Walter Scotts Hymn to the Virgin liksom dess överättning till tyska “Ellen Drifter Gesang”.

Om
Ave Maria är komponerad av Franz Schubert (1797 – 1828) som skrev melodin 1825.
Originaltiteln til Schuberts melodi är Ellen Dritter Gesang.
Schubert skrev melodin till en tysköversättning av ett utdrag ur Sir Walter Scotts dikt Lady of The Lake.
Den tyska översättningen gjordes av Adam Storck.
Till melodin sjungs ofta texten till böneversionen av Ave Maria, både på latin och engelska.
Ave Maria har spelats in som julpsalm av till exempel Frank Sinatra, Michael Bublé, Céline Dion, Malena Ernman och många många fler.
Text – lyrics
Texten till Ave Maria.

Latin
Texten till Ave Maria på latin (böneversionen).

Ave Maria, gratia plena,
Maria, gratia plena,
Maria, gratia plena,
Ave, Ave, Dominus,
Dominus tecum.
Benedicta tu in mulieribus, et benedictus,
Et benedictus fructus ventris (tui),
Ventris tui, Jesus.
Ave Maria!

Sancta Maria, Mater Dei,
Ora pro nobis peccatoribus,
Ora, ora pro nobis;
Ora, ora pro nobis peccatoribus,
Nunc et in hora mortis,
In hora mortis nostrae.
In hora, hora mortis nostrae,
In hora mortis nostrae.
Ave Maria!

Engelska
Texten till Ave Maria på engelska (böneversionen).

Hail Mary, full of grace,
Mary, full of grace,
Mary, full of grace,
Hail, Hail, the Lord
The Lord is with thee.
Blessed art thou among women, and blessed,
Blessed is the fruit of thy womb,
Thy womb, Jesus.
Ave Maria!

Holy Mary, Mother of God,
Pray for us sinners,
Pray, pray for us;
Pray for us sinners,
Now, and at the hour of our death,
The hour of our death.
The hour, the hour of our death,
The hour of our death.
Ave Maria!

Svenska
Den svenska texten till bönen Ave Maria.

Var hälsad, Maria, full av nåd,
Herren är med dig.
Välsignad är du bland kvinnor
och välsignad är din livsfrukt
Jesus.
Heliga Maria, Guds Moder
bed för oss syndare
nu och i vår dödsstund.
Amen.

Hymn to the Virgin
Text till Hymn to the Virgin av Sir Walter Scott. Från dikten The Lady of the Lake.

Ave Maria! maiden mild!
Listen to a maiden’s prayer!
Thou canst hear though from the wild;
Thou canst save amid despair.
Safe may we sleep beneath thy care,
Though banish’d, outcast and reviled –
Maiden! hear a maiden’s prayer;
Mother, hear a suppliant child!
Ave Maria

Ave Maria! undefiled!
The flinty couch we now must share
Shall seem this down of eider piled,
If thy protection hover there.
The murky cavern’s heavy air
Shall breathe of balm if thou hast smiled;
Then, Maiden! hear a maiden’s prayer,
Mother, list a suppliant child!
Ave Maria!

Ave Maria! stainless styled.
Foul demons of the earth and air,
From this their wonted haunt exiled,
Shall flee before thy presence fair.
We bow us to our lot of care,
Beneath thy guidance reconciled;
Hear for a maid a maiden’s prayer,
And for a father hear a child!
Ave Maria.

Adam Storcks översättning till tyska
Adam Storcks översättning av Hymn to the Virgin av Sir Walter Scott som användes av Franz Schubert med titeln Ellen Dritter Gesang.

Ave Maria! Jungfrau mild,
Erhöre einer Jungfrau Flehen,
Aus diesem Felsen starr und wild
Soll mein Gebet zu dir hin wehen.
Wir schlafen sicher bis zum Morgen,
Ob Menschen noch so grausam sind.
O Jungfrau, sieh der Jungfrau Sorgen,
O Mutter, hör ein bittend Kind!
Ave Maria!

Ave Maria! Unbefleckt!
Wenn wir auf diesen Fels hinsinken
Zum Schlaf, und uns dein Schutz bedeckt
Wird weich der harte Fels uns dünken.
Du lächelst, Rosendüfte wehen
In dieser dumpfen Felsenkluft,
O Mutter, höre Kindes Flehen,
O Jungfrau, eine Jungfrau ruft!
Ave Maria!

Ave Maria! Reine Magd!
Der Erde und der Luft Dämonen,
Von deines Auges Huld verjagt,
Sie können hier nicht bei uns wohnen,
Wir woll’n uns still dem Schicksal beugen,
Da uns dein heil’ger Trost anweht;
Der Jungfrau wolle hold dich neigen,
Dem Kind, das für den Vater fleht.
Ave Maria!

-15986
Suzana Monika
all i want for all is like 4 my own family is HEALTH RECOVERY AND TO LIVE FOREVER !
Ingen fotobeskrivning tillgänglig.
Divine Blessings from Almighty Jesus.

Precious Blood of Jesus Christ Save us & Whole world Amen Alleluia

ON VALUE OF SPIRITUAL COMMUNION
Posted byajayjavalkarMay 2, 2022Posted inUncategorized

ON VALUE OF SPIRITUAL COMMUNION

The value of a Spiritual Communion well done is great. We can and we must make a Spiritual Communion often. This is a very simple act. It is done simply by thinking of Jesus and His great Love for you, and in our Love for Him. Then we have to ask
the Holy Virgin to implore to her Divine Son to come to our hearts. These Spiritual Communions can be offered in the interests of the Sorrowful and Immaculate Heart of Mary. Our special intentions can be added, too!

A Spiritual Communion with Mary

O Immaculate Queen of Heaven and Earth, Mother of God and Mediatrix of every grace: I believe that thy dearly beloved Son, Our Lord Jesus Christ, is truly, really and substantially contained in the Most Blessed Sacrament. I love Him above all things and I long to receive Him into my heart. Since I cannot now receive Him sacramentally, be so good as to place Him spiritually in my soul.

O my Jesus, I embrace Thee as One who has already come, and I unite myself entirely to Thee. Never permit me to be separated from Thee.

Amen.

Saint Therese of the Child Jesus and the Holy Face- the Little Flower
poi2
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“Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples” (21:2). This list of those gathered beside the sea is interesting for who is present, and who is missing.

The author of the book of origins has begun his account with an idiosyncratic list of the earliest followers of Jesus. The first named is Andrew, brother of Simon Peter, who is introduced as one of two disciples of John the baptiser (John 1:35–40). The other one with Andrew is unnamed. Andrew draws his brother, Simon, into the story (1:40–41), providing the first confession of Jesus as Messiah (1:41); although it is Andrew who makes this confession, Jesus bestows a new name upon Simon—to be known henceforth as Cephas, that is, Peter, the “rocky one” (1:42).

Peter figures in many stories in the Synoptic Gospels; Andrew, less often. By Paul’s own admission, “James and Cephas and John” were the “acknowledged pillars” of the Church in Jerusalem (Gal 2:9); James and Peter were key voices amongst “the apostles and the elders” in the gathering often known as the Jerusalem Council (Acts 15:13–19).

Also amongst the earliest followers of Jesus in the book of origins are Philip, “from Bethsaida, the city of Andrew and Peter” (1:43–44) and Nathanael, whom Jesus declares to be “truly an Israelite in whom there is no deceit!” (1:45–47). Nathanael provides a triple declaration that Jesus is “Rabbi … the Son of God … the King of Israel” (1:49). Curiously, these earliest followers of Jesus have already made the key confessional affirmations about Jesus in their initial encounters with him—more a literary device than an historically-plausible event.

Icon of Philip and Nathanael with Jesus
Peter, of course, figures in the Johannine version of the story about Jesus—only once in the earlier narrative section (John 6:68) but a number of times in the final sections of the story (13:1–11, 21–30, 36–38; 18:10–11, 15–18, 25–27; 20:1–8). The lesser role of Peter, and the way he is contrasted a,onside “the disciple whom Jesus loved”, will be further explored below.

Philip and Andrew are noted as being present both in the story of the feeding of the 5,000 (6:8–14) and when “some Greeks” worshipping in Jerusalem ask Philip, “Sir, we wish to see Jesus” (12: 20–22). This request evokes a significant response from Jesus, speaking about “my hour”, the seed falling into the ground, and the familiar teaching, “whoever serves me must follow me” (12:23–26). Philip also poses one of the requests put to Jesus during his “farewell discourse”, “Lord, show us the Father, and we will be satisfied” (14:8–14). Nathanael, by contrast, is absent from the story until this final post-crucifixion narrative (21:1–3).

So five of the seven who gather by the sea in this post-crucifixion time are clearly identical with individuals named in the Synoptic Gospels. Simon Peter was the earliest disciple called, along with his brother, Andrew (Mark 1:16–18; Matt 4:18–20) and always heads up the list of The Twelve whom Jesus “appointed as apostles” (Mark 3:14; see the list at Mark 3:18 and parallels, and Acts 1:13).

In Synoptic tradition, the sons of Zebedee were the next two disciples called by Jesus (Mark 1:19–20; Matt 4:21–22), where they are named as James and John; they also figure in the list of The Twelve (Mark 3:18 and parallels; Acts 1:13). These two sons are never named in John’s book of signs; nor do they appear anywhere else in the earlier stories of Jesus.

Thomas is named amongst The Twelve in Synoptic traditions (Mark 3:18 and parallels; Acts 1:13). He is noted on three occasions in the book of signs (John 11:16; 14:5; 20:24–29); see https://johntsquires.com/2019/04/23/in-defence-of-thomas-a-doubting-sceptic-or-a-passionate-firebrand/

Philip, introduced by John in company with Nathanael (1:43–51) is linked with Bartholomew in Synoptic traditions (Mark 3:18 and parallels; Acts 1:13). Bartholomew is not mentioned at all in the book of signs; could the Synoptic Bartholomew be the same as the Johannine Nathanael? The identification is often made by interpreters.

The Beloved Disciple and Simon Peter

Who were the other two, unnamed, disciples in that group of seven beside the Sea of Tiberias that early morning? The verses immediately after the section offered by the lectionary provide a clue. The narrative continues, “Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, ‘Lord, who is it that is going to betray you?’” (21:20).

The disciple whom Jesus loved has appeared earlier in the book of signs at two key moments: at the meal with the disciples that included the footwashing (13:23), and beside the cross (19:25–27). There is some question, also, that he may have been “the other disciple” with Simon Peter in the courtyard of the high priest (18:15–16; “the other disciple” is identified as “the one whom Jesus loved” at 20:2).

This disciple actually occupies a more prominent place in the book of signs than Simon Peter, who predominates in the Synoptic accounts. The Johannine narrative of the empty tomb places Simon Peter and the Beloved Disciple at the tomb (20:1–10). Whilst the two disciples run to the tomb, the Beloved Disciple arrives first, ahead of Peter, and makes the first confession of faith (20:3–8).

The disciples Peter and John running to the tomb
on the morning of the resurrection
Painting by Eugène Burnand (1898)
There is a similar dynamic at work in the Johannine account of the final supper, as the Beloved Disciple reclines next to Jesus; at the request of Simon Peter, he asks Jesus about his prediction of betrayal (13:21–25). In both scenes, Peter appears to be in a subservient position to the Beloved Disciple: arriving second at the tomb, asking the Beloved Disciple to ask a question of Jesus.

This contrast is heightened in the Passion Narrative, as the Synoptic accounts of the threefold denial of Jesus by Peter (Mark 14:66–72 and parallels) are replicated in John’s book of signs (John 18:15–18, 15–17), whilst the Beloved Disciple stays close by Jesus, standing at the foot of the cross with his mother, in John’s narrative (19:15–17).

The “competition” between these two early disciples is one clue as to the origins of John’s book of signs. Raymond Brown has developed a complex hypothesis about multiple stages of development of this Gospel, with the figure of the Beloved Disciple providing a focal point of leadership and identity (and perhaps also serving as the earliest source for the distinctive Johannine traditions?). This is a counterpoint to the leadership accorded to Peter in Mark’s account (Mark 1:16-18; 8:29; 10:28; 14:29; 16:7) and the subsequent strengthening of his leadership role by Matthew (Matt 16:13-20).

I still find Brown’s proposal to be quite persuasive. There is a detailed summary and valuable critical analysis of Brown’s hypothesis by L. Jared Garcia at https://leejaredgarcia.com/2020/10/29/the-community-of-the-beloved-disciple-by-raymond-brown-a-book-review/


See also https://johntsquires.com/2022/04/29/back-to-the-lake-back-to-fishing-a-late-resurrection-story-john-21-easter-3c/
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TWO OLDEST KNOWN PRAYERS TO JESUS AND MARY❤️
AN “ANCIENT PRAYER TO SAINT JOSEPH”❤️
O St. Joseph, whose protection is so great, so strong, so prompt before the throne of God, I place in thee all my interests and desires. O St. Joseph, assist me by thy powerful intercession and obtain for me all spiritual blessings through thy foster Son, Jesus Christ Our Lord, so that, having engaged here below thy heavenly power, I may offer thee my thanksgiving and homage.
O St. Joseph, I never weary contemplating thee and Jesus asleep in thine arms. I dare not approach while He reposes near thy heart. Press Him in my name and kiss His fine head for me, and ask Him to return the kiss when I draw my dying breath.
St. Joseph, patron of departing souls, pray for me.
PROMISE ASSOCIATED WITH THIS PRAYER
This prayer is often distributed on prayer cards with proof of the power of this prayer. “This prayer was found in the 50th year of our Lord and Savior Jesus Christ. In 1505, it was sent from the pope to Emperor Charles when he was going into battle. Whoever shall read this prayer or hear it or keep it about themselves shall never die a sudden death or be drowned, nor shall poison take effect on them—neither shall they fall into the hands of the enemy or be burned in any fire or be overpowered in battle. Say for nine mornings for anything you desire. It has never been known to fail, provided that the request is for one’s spiritual benefit or for those whom we are praying for.” (Source: learnreligions. com)
OLDEST KNOWN PRAYER TO MARY❤️
We turn to you for protection, Holy Mother of God. Listen to our prayers and help us in our needs. Save us from every danger, glorious and blessed Virgin.
4 kommentarer
Speakers at the rally—Serbian Radical Party (Srpska radikalna stranka – SRS) leader Vojislav Šešelj, Serbian National Assembly member Milan Paroški and Serbian Minister of Diaspora Stanko Cvijan—promoted the creation of Greater Serbia, a state which would unite all Serbs within a single country. They all repeated their speeches, together with an open call for dissenting Croats to be killed, a week later in Jagodnjak, north of Osijek.[11]

In addition, White Eagles paramilitaries arrived in Borovo Selo in mid-April at the request of local militia commander Vukašin Šoškoćanin. The paramilitaries were either armed directly by Serbia’s Ministry of the Interior directly or by a militia linked to the SAO Krajina, with the approval of the Serbian authorities.[12][13] By the end of April 1991, the White Eagles in Borovo Selo were joined by fighters from the Dušan the Mighty paramilitary unit, which was linked to the Serbian National Renewal party.[14]

In mid-April, Armbrust rockets were fired from Croatian positions outside Borovo Selo into the village. According to one version of the event, several rounds were fired at agricultural machinery that served as barricades in the outskirts of Borovo Selo.[15] According to a second version, three rockets were fired at the village with the specific aim of inflaming ethnic tensions.[16] One of the rockets struck a house and another landed in a field without detonating.[17] There were no casualties.[18] Radio-Television Belgrade subsequently broadcast images of the rockets and presented them as evidence of Croatian aggression, further exacerbating inter-ethnic tensions.[17] The rockets were fired by a group of men who were led to the site by Osijek police chief Josip Reihl-Kir, who was later killed by Croatian irregulars.[17] Croatia’s Interior Minister Josip Boljkovac later indicated that the group included Deputy Defence Minister Gojko Šušak, Branimir Glavaš and Vice Vukojević.[19] Šušak claimed that he had nothing to do with the incident, but admitted to having been in the area at the time.[13] Nikola Jaman, then a reserve unit commander in the Ministry of the Interior, later stated that he had led the action, and denied that Šušak, Glavaš and Vukojević had been involved. He claimed that the action was planned together with Reihl-Kir.[20]

Timeline

Croatian police in Borovo Selo, 2 May 1991.
During the evening of 1 May 1991, four Croatian policemen entered Borovo Selo in an unauthorised attempt to replace a flag of Yugoslavia in the village with a flag of Croatia.[18] The attempt resulted in an armed clash.[16] Two of the policemen were wounded and taken prisoner, and the other two fled after sustaining minor injuries (one a wounded foot and the other a grazing wound to the head).[21] According to Croatia’s Ministry of the Interior, the police had been patrolling the Dalj–Borovo Selo road at the time of the incident.[22] Even though the officers were assigned to the Osijek police administration,[23] the Vinkovci police administration—which was assigned authority over the Vukovar municipality—asked the Vukovar police station to contact Šoškoćanin about the incident. Vukovar police contacted him at 4:30 a.m., but Šoškoćanin reportedly said he knew nothing. At 9:00 a.m., Vinkovci police chief Josip Džaja telephoned Šoškoćanin and received the same answer. When Reihl-Kir contacted Šoškoćanin half an hour later, the latter confirmed the incident and said the police had shot at members of the local population, wounding one. Reihl-Kir failed to secure the release of the two captured officers.[22]

Reihl-Kir and Džaja concluded that a party should be sent to Borovo Selo.[22] Šoškoćanin agreed to grant the police safe passage under a white flag.[24] A force of twenty to thirty policemen subsequently entered Borovo Selo.[25] Although they bore a white flag, they were ambushed by paramilitaries and members of a local militia.[24] Around 150 policemen arrived from Osijek and Vinkovci on buses and were deployed as reinforcements.[25] The force dispatched from Vinkovci entered Borovo Selo and was ambushed, while the reinforcements sent from Osijek via Dalj were stopped at a roadblock north of Borovo Selo and failed to enter the village. A firefight ensued and lasted until 2:30 p.m., when seven JNA armoured personnel carriers (APCs) moved into the village from Dalj. Another convoy of APCs deployed by the JNA through Borovo Naselje, just south of Borovo Selo, was stopped by a crowd of Croat women who refused to let them through.[22]

Aftermath
Casualties
Twelve Croatian policemen were killed and 21 injured in the ambush.[6] The two captured policemen were ferried across the Danube and transported to Novi Sad, but were released and returned to Osijek by the evening of 2 May.[26] Vojislav Milić, a paramilitary from Valjevo, was the only fatality among the Serb militia.[27] Four other paramilitaries were wounded.[28] Some of the police killed at Borovo Selo were found to have been mutilated, their ears cut, their eyes gouged out and their throats slit.[24][16] These acts were meant to inflame ethnic hatred.[29]

Escalation to war

The municipal building at the center of the May 1991 incident, as seen in April 2021
The clash led Tuđman’s advisers to advocate an immediate declaration of independence from Yugoslavia and retaliation against the JNA, which Croats viewed as being pro-Serb.[6][26] On 3 May, Tuđman opined that Croatia and Serbia were virtually at war, but said he hoped the international community would stop the violence.[6][26] According to the Croatian historian Davor Marijan, Tuđman’s decision not to retaliate against the JNA was often interpreted at the time as cowardice bordering treason, leading to public criticism and the resignation of General Martin Špegelj from the post of Defence Minister. Nonetheless, the decision afforded Croatia much-needed time to prepare for war, as Yugoslav Navy Fleet Admiral Branko Mamula later acknowledged.[30] The incident shocked the Croatian public, causing a massive shift in public opinion towards demonisation of Serbs, supported by the Croatian media.[31] Serbs were collectively labelled “Chetniks”, “terrorists” and “enemies of Croatia”. Similarly, Serbs referred to Croats as “Ustaše” and “enemies of the Serb people”. Thus, a political settlement to avoid all-out war became increasingly unlikely.[32] After the clash, war appeared unavoidable.[33]

On 8–9 May, the Presidency of Yugoslavia convened to discuss the events in Borovo Selo and deliberate over a JNA request for military intervention. The presidents of all of Yugoslavia’s constituent republics were present at the meeting. The Croatian leadership permitted the JNA to be deployed to areas where inter-ethnic tensions were running high.[34] On 9 May, representatives of the federal and Croatian governments visited Vukovar. Federal representatives visited Borovo Selo, unlike the Croatian government officials who stated they “refused to talk to terrorists”.[35] In response to the Borovo Selo clash, the JNA redeployed a part of the 12th Proletarian Mechanised Brigade from Osijek and the 1st Mechanised Battalion of the 453rd Mechanised Brigade based in Sremska Mitrovica to the Vukovar area. At the same time, the 2nd Mechanised Battalion of the 36th Mechanised Brigade was moved from Subotica to Vinkovci.[36] Despite the deployment of the JNA in the area, ethnically motivated skirmishes persisted until the start of the Battle of Vukovar in late August.[6]

Memorial controversy and prosecution

The Borovo Selo memorial as it appeared prior to 2012
During the 1996–98 United Nations administration established pursuant to the Erdut Agreement to restore the area to Croatian control, three Croatian non-governmental organisations erected a memorial on public property at the entrance to Borovo Selo, but the site was quickly vandalised. A new monument was erected in the centre of the village in 2002, but this was also vandalised soon after completion. A new plaque bearing the names of the 12 Croatian policemen killed in the incident was added to the monument in 2012,[37] but was also subject to vandalism.[38] Although the vandalism was condemned by local Serb politicians, they complained that the memorial was offensive to the Serb minority and imposed guilt on the entire community because it branded Serb forces at Borovo Selo in 1991 as “Serb terrorists”.[39]

In February 2012, an Osijek court convicted Milan Marinković of war crimes and sentenced him to three-and-a-half years in prison for mistreating two captured Croatian police officers.[40] In 2014, Marinković’s sentence was reduced to three years on appeal.[41] Four other men were indicted in relation to the officers’ mistreatment. Since they live outside Croatia, they are not subject to prosecution by the Croatian judiciary.[40]

Footnotes
Hoare 2010, p. 117.
Hoare 2010, p. 118.
The New York Times 19 August 1990.
ICTY 12 June 2007.
Repe 2009, pp. 141–142.
Central Intelligence Agency 2002, p. 90.
Central Intelligence Agency 2002, p. 86.
Sučić 2011, p. 19.
Sučić 2011, p. 32.
Štitkovac 2000, p. 157.
Nazor 2007, p. 64.
Thomas 1999, p. 97.
O’Shea 2012, p. 10.
Thomas 1999, p. 96.
Čuljak 2003, p. 52.
Nation 2003, p. 105.
Hockenos 2003, p. 58.
Silber & Little 1996, p. 141.
Nacional 13 February 2009.
Jutarnji list 11 February 2009.
Hockenos 2003, pp. 58–59.
Ministry of the Interior 2008.
Bjelajac & Žunec 2012, p. 249.
Ramet 2002, p. 64.
Štitkovac 2000, p. 158.
Hockenos 2003, p. 59.
Thompson 1999, p. 30.
Marijan 2004, p. 51.
Donia & Van Antwerp Fine 1994, p. 225.
Marijan 2012, p. 118.
Silber & Little 1996, p. 142.
Grandits & Leutloff 2003, p. 37.
Štitkovac 2000, p. 159.
Nazor 2007, p. 67.
Sučić 2011, p. 33.
Marijan 2002, p. 368.
Pullan & Baillie 2013, p. 122.
Glas Slavonije 2 June 2012.
Politika Plus 10 May 2012.
Pavelić 1 February 2012.
Glas slavonije 14 May 2014.
References
Books
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Central Intelligence Agency, Office of Russian and European Analysis (2002). Balkan Battlegrounds: A Military History of the Yugoslav Conflict, 1990–1995. Washington, D.C.: Central Intelligence Agency. OCLC 50396958.
Crnobrnja, Mihailo (1996). The Yugoslav Drama. Montreal, Quebec: McGill-Queen’s University Press. ISBN 9780773566156.
Čuljak, Tihomir (2003). Rat [War] (in Croatian). Osijek. ISBN 953-98383-2-0.
Donia, Robert J.; Van Antwerp Fine, John (1994). Bosnia and Hercegovina: A Tradition Betrayed. London, England: C. Hurst & Co. ISBN 9781850652120.
Grandits, Hannes; Leutloff, Carolin (2003). “Discourses, Actors, Violence: The Organisation of War-Escalation in the Krajina Region of Croatia 1990–91”. In Koehler, Jan; Zürcher, Christoph (eds.). Potentials of Disorder: Explaining Conflict and Stability in the Caucasus and in the Former Yugoslavia. Manchester, England: Manchester University Press. pp. 23–45. ISBN 9780719062414.
Hoare, Marko Attila (2010). “The War of Yugoslav Succession”. In Ramet, Sabrina P. (ed.). Central and Southeast European Politics Since 1989. Cambridge, England: Cambridge University Press. pp. 111–136. ISBN 9781139487504.
Hockenos, Paul (2003). Homeland Calling: Exile Patriotism & the Balkan Wars. Ithaca, New York: Cornell University Press. ISBN 9780801441585.
Marijan, Davor (2004). Bitka za Vukovar [Battle of Vukovar] (in Croatian). Zagreb: Hrvatski institut za povijest. ISBN 9789536324453.
Nation, R. Craig (2003). War in the Balkans, 1991–2002. Carlisle, Pennsylvania: Strategic Studies Institute. ISBN 9781584871347.
Nazor, Ante (2007). Počeci suvremene hrvatske države: kronologija procesa osamostaljenja Republike Hrvatske: od Memoranduma SANU 1986. do proglašenja neovisnosti 8. listopada 1991 [Beginnings of the Modern Croatian State: A Chronology of the Independence of the Republic of Croatia: from 1986 SANU Memorandum to the Declaration of Independence on 8 October 1991] (in Croatian). Zagreb, Croatia: Croatian Homeland War Memorial Documentation Centre. ISBN 9789537439019.
Pullan, Wendy; Baillie, Britt (2013). Locating Urban Conflicts: Ethnicity, Nationalism and the Everyday. Basingstoke, England: Palgrave Macmillan. ISBN 9781137316882.
O’Shea, Brendan (2012). Perception and Reality in the Modern Yugoslav Conflict: Myth, Falsehood and Deceit 1991–1995. London, England: Routledge. ISBN 9780415650243.
Ramet, Sabrina P. (2002). Balkan Babel: The Disintegration of Yugoslavia From the Death of Tito to the Fall of Milošević. Boulder, Colorado: Westview Press. ISBN 9780813339870.
Repe, Božo (2009). “Balkan Wars”. In Forsythe, David P. (ed.). Encyclopedia of Human Rights, Volume 1. Oxford, England: Oxford University Press. pp. 138–147. ISBN 9780195334029.
Silber, Laura; Little, Allan (1996). The Death of Yugoslavia. London, England: Penguin Books. ISBN 9781575000053.
Štitkovac, Ejub (2000). “Croatia: The First War”. In Udovicki, Jasminka; Ridgeway, James (eds.). Burn This House: The Making and Unmaking of Yugoslavia. Durham, North Carolina: Duke University Press. pp. 154–174. ISBN 9780822325901.
Thomas, Robert (1999). Serbia Under Milošević: Politics in the 1990s. London, England: C. Hurst & Co. ISBN 9781850653417.
Thompson, Mark (1999). Forging War: The Media in Serbia, Croatia, Bosnia and Hercegovina. Luton, England: University of Luton Press. ISBN 9781860205521.
Scientific journal articles
Marijan, Davor (October 2002). “Bitka za Vukovar 1991” [Battle of Vukovar]. Scrinia Slavonica (in Croatian). Croatian Historical Institute – Department of History of Slavonia, Srijem and Baranja. 2 (1): 367–402. ISSN 1332-4853.
Marijan, Davor (May 2012). “The Sarajevo Ceasefire – Realism or strategic error by the Croatian leadership?”. Review of Croatian History. Croatian Institute of History. 7 (1): 103–123. ISSN 1845-4380.
Sučić, Stjepan (June 2011). “Značaj obrane Vukovara u stvaranju hrvatske države” [Significance of Vukovar Defence in Creation of the Croatian State]. National Security and the Future (in Croatian). St. George Association, Zagreb. 12 (3): 11–69. ISSN 1332-4454.
News reports
Butigan, Sanja (2 June 2012). “Na spomenik ubijenim redarstvenicima četiri “S” ispisao mladić (20) iz Borova” [A 20-Year Old Youth from Borovo Writes Four S-es on the Monument to the Killed Constables]. Glas Slavonije (in Croatian). Osijek, Croatia. ISSN 0350-3968. Archived from the original on 3 November 2013.
Čizmić, Martina (13 February 2009). “Josip Boljkovac: Hrvatska je prva napala Srbe” [Josip Boljkovac: Croatia Attacked Serbs First]. Nacional (in Croatian). Zagreb, Croatia. ISSN 1331-8209. Archived from the original on 4 November 2013. Retrieved 24 September 2013.
Deželić, Vanja (10 May 2012). “Puhovski: Spomen ploča u Borovu Selu osuđuje srpske teroriste, a ne Srbe kao manjinu” [Puhovski: Borovo Selo Memorial Plaque Condemns Serb Terrorists Rather Than Serbs as a Minority] (in Croatian). Zagreb, Croatia: Politika Plus. Archived from the original on 3 November 2013.
Pavelić, Boris (1 February 2012). “Milan Marinkovic Sentenced for War Crimes in Borovo Selo”. Balkan Insight. Archived from the original on 20 April 2013.
Prusina, Tomislav (11 February 2009). “Jaman: Boljkovac laže” [Jaman: Boljkovac is lying]. Jutarnji list.
Mikola, Danijela (2 May 2014). “Nitko nije kažnjen: U Borovu Selu ubijeno 12 redarstvenika” [No Justice: 12 Police Officers Killed in Borovo Selo]. 24sata.hr.
“Roads Sealed as Yugoslav Unrest Mounts”. The New York Times. New York City. Reuters. 19 August 1990. ISSN 0362-4331. Archived from the original on 21 September 2013.
“Tri godine zatvora za mučenje hrvatskih redarstvenika 1991” [Three years in prison for the torture of two Croatian policemen in 1991]. Glas slavonije. 14 May 2014.
Other sources
“Memorijal 12 redarstvenika, 2008” [12 Constables Memorial, 2008] (in Croatian). Ministry of the Interior (Croatia). 2008. Archived from the original on 25 September 2013.
“The Prosecutor vs. Milan Martic – Judgement” (PDF). International Criminal Tribunal for the former Yugoslavia. 12 June 2007.
vte
Wars and battles involving Croatia
vte
Wars and battles involving Serbs
vte
Yugoslav Wars
Coordinates: 45°22′51.60″N 18°57′27.00″E

Categories: Conflicts in 19911991 in CroatiaBattles of the Croatian War of IndependenceBattles involving YugoslaviaBattles involving SerbiaMay 1991 events in Europe
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to je dogovor i to mi pokazo musliman u vrtlu on cak moj kriz sa BOGOM cak musliman cik srbijanac oni ima sve tri zenske
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to su svi prodali se dogovor
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kako u rusiji dogovor i tko spasta SIROTICA !
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i fatima je blizu hr fatima
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ja mislim da te babe iz vk su najpametnije
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poznam vise njih iz bosanke srbske i hr strane
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Twelve Croatian policemen were killed and 21 injured in the ambush.[6] The two captured policemen were ferried across the Danube and transported to Novi Sad, but were released and returned to Osijek by the evening of 2 May.[26] Vojislav Milić, a paramilitary from Valjevo, was the only fatality among the Serb militia.[27] Four other paramilitaries were wounded.[28] Some of the police killed at Borovo Selo were found to have been mutilated, their ears cut, their eyes gouged out and their throats slit.[24][16] These acts were meant to inflame ethnic hatred.[29]
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zato niko nece u policiju wow a ti koji bili su pobegli u svedsku van
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bome ovi mladi goru da bili milicija doli ima usi jezik i oci
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ti laze a ili ca bija u policiji nic
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ti su svi ubijeni nemos bez oci usi jezik
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to bilo danas kako ja kapim ajem dragi zato svi u hr to je jako gadno citanje povijesti
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ja sam mislia da je seselj u bosni ili srbiji ili cak onaj dio kako se zove koji nikada nisam cula da postoji kraljina
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ja nisam nikada znala da seselj je iz hr dio kadi su srbi i danas tu zive srbi koji nisu pobegli u srbiju
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ja niti ne citam njegove libre ko da koji ni srbijanka
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nese bavim politike bolje ali ovo je d znati da
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inace si pola noge hendikep zato dodu potomaci doli te kastrira da reces nesto ca nisi mislila je vazno ali za njih te kako vazno
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komplikovana stvar ova trikolorna povijesti moran reci mi svedanka same imamo probleme u svedskoj bit sv pa bit hr
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dodes u zavicaj isti problemas
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bolje da si doma
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JA SAM TAKVA DA JA NESTO PROBLEMAS STVARATI NIGDJE NISAM ZATO DOSLA
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imas fatimas psalmu mehikasnoga covboja
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ali smo budale
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Ave Maria
Om
Text – lyrics
Latin
Engelska
Svenska
Hymn to the Virgin
Adam Storcks översättning till tyska
Julpsalmen Ave Maria.

Här finns texten (lyrics) till böneversionen av Ave Maria på latin och engelska. Dessutom finns texten till den svenska översättningen av bönen Ave Maria. Du hittar också texten till Walter Scotts Hymn to the Virgin liksom dess överättning till tyska “Ellen Drifter Gesang”.

Om
Ave Maria är komponerad av Franz Schubert (1797 – 1828) som skrev melodin 1825.
Originaltiteln til Schuberts melodi är Ellen Dritter Gesang.
Schubert skrev melodin till en tysköversättning av ett utdrag ur Sir Walter Scotts dikt Lady of The Lake.
Den tyska översättningen gjordes av Adam Storck.
Till melodin sjungs ofta texten till böneversionen av Ave Maria, både på latin och engelska.
Ave Maria har spelats in som julpsalm av till exempel Frank Sinatra, Michael Bublé, Céline Dion, Malena Ernman och många många fler.
Text – lyrics
Texten till Ave Maria.

Latin
Texten till Ave Maria på latin (böneversionen).

Ave Maria, gratia plena,
Maria, gratia plena,
Maria, gratia plena,
Ave, Ave, Dominus,
Dominus tecum.
Benedicta tu in mulieribus, et benedictus,
Et benedictus fructus ventris (tui),
Ventris tui, Jesus.
Ave Maria!

Sancta Maria, Mater Dei,
Ora pro nobis peccatoribus,
Ora, ora pro nobis;
Ora, ora pro nobis peccatoribus,
Nunc et in hora mortis,
In hora mortis nostrae.
In hora, hora mortis nostrae,
In hora mortis nostrae.
Ave Maria!

Engelska
Texten till Ave Maria på engelska (böneversionen).

Hail Mary, full of grace,
Mary, full of grace,
Mary, full of grace,
Hail, Hail, the Lord
The Lord is with thee.
Blessed art thou among women, and blessed,
Blessed is the fruit of thy womb,
Thy womb, Jesus.
Ave Maria!

Holy Mary, Mother of God,
Pray for us sinners,
Pray, pray for us;
Pray for us sinners,
Now, and at the hour of our death,
The hour of our death.
The hour, the hour of our death,
The hour of our death.
Ave Maria!

Svenska
Den svenska texten till bönen Ave Maria.

Var hälsad, Maria, full av nåd,
Herren är med dig.
Välsignad är du bland kvinnor
och välsignad är din livsfrukt
Jesus.
Heliga Maria, Guds Moder
bed för oss syndare
nu och i vår dödsstund.
Amen.

Hymn to the Virgin
Text till Hymn to the Virgin av Sir Walter Scott. Från dikten The Lady of the Lake.

Ave Maria! maiden mild!
Listen to a maiden’s prayer!
Thou canst hear though from the wild;
Thou canst save amid despair.
Safe may we sleep beneath thy care,
Though banish’d, outcast and reviled –
Maiden! hear a maiden’s prayer;
Mother, hear a suppliant child!
Ave Maria

Ave Maria! undefiled!
The flinty couch we now must share
Shall seem this down of eider piled,
If thy protection hover there.
The murky cavern’s heavy air
Shall breathe of balm if thou hast smiled;
Then, Maiden! hear a maiden’s prayer,
Mother, list a suppliant child!
Ave Maria!

Ave Maria! stainless styled.
Foul demons of the earth and air,
From this their wonted haunt exiled,
Shall flee before thy presence fair.
We bow us to our lot of care,
Beneath thy guidance reconciled;
Hear for a maid a maiden’s prayer,
And for a father hear a child!
Ave Maria.

Adam Storcks översättning till tyska
Adam Storcks översättning av Hymn to the Virgin av Sir Walter Scott som användes av Franz Schubert med titeln Ellen Dritter Gesang.

Ave Maria! Jungfrau mild,
Erhöre einer Jungfrau Flehen,
Aus diesem Felsen starr und wild
Soll mein Gebet zu dir hin wehen.
Wir schlafen sicher bis zum Morgen,
Ob Menschen noch so grausam sind.
O Jungfrau, sieh der Jungfrau Sorgen,
O Mutter, hör ein bittend Kind!
Ave Maria!

Ave Maria! Unbefleckt!
Wenn wir auf diesen Fels hinsinken
Zum Schlaf, und uns dein Schutz bedeckt
Wird weich der harte Fels uns dünken.
Du lächelst, Rosendüfte wehen
In dieser dumpfen Felsenkluft,
O Mutter, höre Kindes Flehen,
O Jungfrau, eine Jungfrau ruft!
Ave Maria!

Ave Maria! Reine Magd!
Der Erde und der Luft Dämonen,
Von deines Auges Huld verjagt,
Sie können hier nicht bei uns wohnen,
Wir woll’n uns still dem Schicksal beugen,
Da uns dein heil’ger Trost anweht;
Der Jungfrau wolle hold dich neigen,
Dem Kind, das für den Vater fleht.
Ave Maria!

-15986
Suzana Monika
all i want for all is like 4 my own family is HEALTH RECOVERY AND TO LIVE FOREVER !
Ingen fotobeskrivning tillgänglig.
Divine Blessings from Almighty Jesus.

Precious Blood of Jesus Christ Save us & Whole world Amen Alleluia

ON VALUE OF SPIRITUAL COMMUNION
Posted byajayjavalkarMay 2, 2022Posted inUncategorized

ON VALUE OF SPIRITUAL COMMUNION

The value of a Spiritual Communion well done is great. We can and we must make a Spiritual Communion often. This is a very simple act. It is done simply by thinking of Jesus and His great Love for you, and in our Love for Him. Then we have to ask
the Holy Virgin to implore to her Divine Son to come to our hearts. These Spiritual Communions can be offered in the interests of the Sorrowful and Immaculate Heart of Mary. Our special intentions can be added, too!

A Spiritual Communion with Mary

O Immaculate Queen of Heaven and Earth, Mother of God and Mediatrix of every grace: I believe that thy dearly beloved Son, Our Lord Jesus Christ, is truly, really and substantially contained in the Most Blessed Sacrament. I love Him above all things and I long to receive Him into my heart. Since I cannot now receive Him sacramentally, be so good as to place Him spiritually in my soul.

O my Jesus, I embrace Thee as One who has already come, and I unite myself entirely to Thee. Never permit me to be separated from Thee.

Amen.

An Informed Faith

John T Squires

An Informed Faith

The Passover Seder: a Jewish religious festival which Christians should not appropriate at Easter

As we approach Easter, we note it is also the time of Passover for Jews. This year, the final few days of the eight days of the Jewish Passover (27 March to 4 April) overlap with the Christian Easter Triduum (the three days of Easter, 2 to 4 April). There is a handy reckoner of how the dates of Passover and Easter intersect or overlap at http://jewishaustralia.com/JWL/easter-dates.asp

Integral to the way that Jews today (and indeed through much of history) celebrate the Passover, is that they hold a Seder meal to mark the beginning of the Passover festival season. The Passover commemorates the time when Israel escaped from Egypt, when God “passed over” the houses whose doors had been marked with blood to signal that they were Hebrew houses (Exodus 14).

The word Seder simply means “order” or “arrangement”. It signals the fact that there is a well-established order of events that are to take place within the Seder meal—an order that evolved and developed over time (over many centuries, in fact!). The modern Seder contains fifteen distinct elements, which take the participants right through the whole story of Passover.

A Seder begins with the Kadesh (the blessing over the first cup of wine), and moves through the various symbolic actions, the retelling of the story through the asking of four questions, blessings over a further three cups of wine and the food, the eating of the meal, and then the concluding recitation of the Hallel (Psalms 113-118) with the final traditional saying, “next year in Jerusalem!”

See https://www.chabad.org/holidays/passover/pesach_cdo/aid/2877666/jewish/The-Order-Of-The-Pesach-Seder.htm

It is important for Christians that we respect the integrity of the Jewish faith, and do not engage in “Passover Seder” meals on our Maundy Thursday. This is simply another form of Christian supersessionism.

Supersessionism is a term used to describe the way that the Church, through the centuries, has simply taken over Jewish elements (such as scripture, the covenant, the Ten Commandments, Pentecost, and the Passover Seder). We have “baptised” them so that believers have the view that these are Christian elements, without any sense of their Jewish origins—and their continuing place in contemporary Jewish life.

The Assembly of the Uniting Church issued a statement in 2009 regarding our relationship with Jews and Judaism. It affirmed the integrity of Judaism as a living faith, and made a commitment to engage in constructive relationships with Jews.

In particular, the Assembly Statement affirmed that “the Uniting Church Encourages its Members and Councils to respect the integrity of Jewish festivals, e.g. refraining from use of a Passover Seder in Holy Week worship” (para. 22).

The full Statement is at https://assembly.uca.org.au/rof/resources/learn-more/item/download/1109_09f709cccf49d83607c92e31d650d581

We should not therefore be offering or promoting such opportunities. They are disrespectful to Jewish practice and beliefs, and in contravention of our strong commitment as a church to work constructively with our Jewish sisters and brothers.

The Working Group on Jewish-Christian Relations in the VicTas Synod has been clear about this, stating that:

1. The Passover Seder meal is not scriptural in itself. It was developed as a universal means whereby the Jewish people could celebrate God’s rescue of the Israelites from Egypt. In the absence of the Temple and its sacrificial system, the Passover Seder could be celebrated in Jewish homes anywhere in the world.

2. This development took place long after the death of Jesus, who lived during the time of the Temple. Jesus never celebrated a Passover Seder. He and his disciples celebrated the Passover meal – with a lamb sacrificed in the Temple.

This last point is a very important point. When Christians enact a Seder meal and represent as “what happened when Jesus had his last meal with his disciples at Passover”, they actually take a large collection of later medieval elements and read them back into the first century meal. That’s not taking seriously the actual story of the meal that Jesus shared with his followers. And, of course, it is completely disrespectful to Jews today, asserting that their rituals have a place in Christian worship.

You can read more at

https://www.wgcjr.com.au/passover-seder—a-warning.html

and

https://www.wgcjr.com.au/the-passover-seder.html

Rabbi Prof. David Golinkin provides a very detailed technical discussion of the origins and development of the Seder at

For an example of how to incorporate an appropriate remembrance of the last meal as a Passover meal (NOT a Seder meal) into a Maundy Thursday service, see

https://johntsquires.com/2020/04/07/it-was-on-that-night-that-everything-came-to-a-head-maundy-thursday-reflections/embed/#?secret=fkRVtk8ng7#?secret=A93ZdOriDr

and see also more generally on Easter

https://johntsquires.com/2021/03/24/sensitivity-to-the-jews-as-we-celebrate-easter/embed/#?secret=Bxd6Aec5ta#?secret=vKhleWYTjP

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Easter in Christian tradition and its relation to Jewish traditionApril 18, 2019In “An Orderly Account: Gospel of Luke”

Sensitivity to “the Jews” as we celebrate Easter (for Holy Week)April 8, 2022In “Scripture and Theology”

Towards Palm Sunday (Matt 21): Passover and politicsMarch 31, 2020In “A Book of Origins: Gospel of Matthew”

Author: John T Squires

My name is John Squires. I live in the Australian Capital Territory. I have been an active participant in the Uniting Church in Australia (UCA) since it was formed in 1977, and was ordained as a Minister of the Word in this church in 1980. I have served in rural, regional, and urban congregations and as a Presbytery Resource Minister and Intentional Interim Minister. For two decades I taught Biblical Studies at a theological college and most recently I was Director of Education and Formation and Principal of the Perth Theological Hall. I’ve studied the scriptures in depth; I hold a number of degrees, including a PhD in early Christian literature. I am committed to providing the best opportunities for education within the church, so that people can hold to an informed faith, which is how the UCA Basis of Union describes it. This blog is one contribution to that ongoing task. View all posts by John T SquiresAuthor John T SquiresPosted onCategoriesScripture and TheologyTagsEasterinterfaithscripturetheology

2 thoughts on “The Passover Seder: a Jewish religious festival which Christians should not appropriate at Easter”

  1. Apelu Tielusays:I think this debate should be encouraged, not closed. Current Judaism is not the Judaism of Jesus’ time. If the Church is the body of Christ, cannot the church then, make use of what was at Jesus’ time? Or should we stop using the the Hebrew Bible, also, and all things Jewish? We may have a better relationship with Jews here, but in other places, the Rabbis are really anti-Jesus and anti Church, forbidding their members from reading the NT.Reply
    1. John T Squiressays:Thanks for your comment, Apelu. I’m

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PLAĆE LETE U NEBO ZBOG NESTAŠICA RADNIKA: Evo koliko danas zarađuju kuhari, keramičari, konobari, parketari…GORIVO OD SUTRA SKUPLJE NEGO IKAD?MISTERIOZNA EPIDEMIJA HEPATITISA KOD DJECE: Ima li veze s cijepljenjem?IZ HNB TVRDE: “Hrvati u 2021. 49 milijardi kuna bogatiji nego godinu dana ranije”“Ovo je veliki poraz hrvatske vanjske politike. Službenom Zagrebu je danas bliži Bruxelles nego bilo koje mjesto

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UZBUNA U ŠVEDSKOJ: Ruski avion ušao u zračni prostor
Objavljeno: 1. 5. 2022 – 21:48 | Kategorija: Novosti, Svijet
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U petak navečer ruski zrakoplov narušio je švedski zračni prostor južno od švedske regije Blekinge, nakon čega su poletjeli švedski borbeni zrakoplovi, locirali i fotografirali zrakoplov, navodi se u priopćenju švedskih oružanih snaga, kako prenosi švedska javna televizija SVT.

U petak navečer ruski vojni propelerac tipa AN-30 najprije je poletio istočno od Bornholma, danskog otoka u Baltičkom moru, a zatim ušao u zračni prostor Švedske. Kako navode švedske oružane snage, zrakoplov je kratko vrijeme bio u švedskom zračnom prostoru.
“Zrakoplov se nalazio istočno od Bornholma, a potom je krenuo prema švedskom teritoriju. Zrakoplov je nakratko narušio švedski zračni prostor, a zatim napustio to područje. Švedska snage pripravnosti za incidente pratile su cijeli proces i fotografirali incident”, navodi se u priopćenju oružanih snaga Švedske, prenosi Jutarnji list

Ministar obrane Peter Hultqvist također je komentirao incident. “Kršenje švedskog zračnog prostora krajnje je neprihvatljivo. To ćemo, naravno, diplomatski dati do znanja. Akcija je neprofesionalna i, s obzirom na cjelokupnu sigurnosnu situaciju, krajnje neprimjerena. Švedski suverenitet uvijek se mora poštivati”, naveo je ministar u komentaru za SVT.
Početkom ožujka četiri ruska borbena zrakoplova narušila su zračni prostor Švedske, preletjevši iznad mora istočno od Gotlanda.
Ruski napad na Ukrajinu primorao je Švedsku i Finsku da razmotre svoje politike vojne neutralnosti kao najbolji način održavanja nacionalne sigurnosti, a obje će zemlje u idućim tjednima odlučiti o članstvu u Sjevernoatlantskom savezu. Zbog toga su iz Kremlja uputili oštre izjave u nekoliko navrata.

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http://glasnik-sim.hr/prvi-dan-devetnice/ https://www.youtube.com/watch?v=QeKuqtTT1H PRESVETO TIJELO I KRV KRISTOVA. TIJELOVO Svetkovina (četvrtak nakon Presv. Trojstva) VEČERNJA MOLITVA Isuse, ostavio si nam Sebe u sakramentu svoga Tijela i Krvi. Dao si nam neizreciv dar. Dar bogat ljubavlju. Darovao si nam čitavog Sebe. Hvala Ti, Isuse. Hvala Ti, Isuse, što si oduvijek bio čovjek blizine. Uz Tebe se svatko osjećao prihvaćen i ljubljen. Nitko nije imao dojam da si ga olako shvatio ili površno slušao. I danas je tako, Isuse. Utaži, Gospodine, moju glad za osobom povjerenja, osobom koja ima vremena i ljubavi za drugoga. Osobom koja ne važe, koja ne mjeri, koja nije zaokupljena prvenstveno sobom. Koja zna čuti nečije teškoće i onda kada samo šutnja progovara. Osobom koja će bez uvrijeđenosti saslušati ono što možda i ne želi čuti. Pomozi mi da tu osobu tražim jedino u Tebi. Znaš i sam koliko sam puta ranjena zbog neprisutnosti osoba koje bi mi trebale biti blizu. Razočarana jer se netko od najbližih ne sjeti da mi je potreban ili se ne sjeti nečega što nije trebao previdjeti. Boli me kada primijetim da me netko uopće ne sluša ili me potpuno ignorira. Gospodine, pomozi mi ispuniti te praznine. Pomozi mi drugome biti poput Tebe. Biti netko tko zna drugome biti blizak, tko zna biti bližnji. Biti netko tko ima vremena i ljubavi za drugoga. Isuse, održao si svoje obećanje da ćeš biti s nama u sve dane do svršetka svijeta. Dao si nam sebe u Kruhu života. Na Tebe više nitko ne mora čekati, Isuse, u svakom času si sama prisutnost. Na svakoj Misi, u svakoj Pričesti. Hvala Ti, Isuse, na tom daru. Hvala ti što se i meni daruješ svojim Tijelom i svojom Krvlju. Više nisam sama, nisam prepuštena samoj sebi. Hvala Ti, Isuse …Suzana Monika Suzana Monika IL SORRISO DI MARIA 7 mtSptoniuhsaceormed · Santa Madre di Lourdes, madre degli infermi, poni sotto il tuo manto i malati terminali. Accoglili sotto il tuo Santo Manto e dona pace e Serenità alle loro famiglie. Heliga Lourdes moder, sjuka moder, sätt dödssjuk under din mantel. Välkomna dem under din Heliga Manto och ge fred och stillhet till deras familjer. Redigera eller ta bort detta Gilla · Svara · 1m Suzana Monika Suzana Monika Fani Kovač‎ till Jezus te ljubi ♥ Jesus loves you 5tS Stponcsoreigdocfmf · Tolaži Oče žalostne otroke! Tolaži Oče žalostne otroke, ki v stiskah in nemiru trepetamo, priznanja in ljubezni ne poznamo, slabotne nam in vklenjene so roke. Trplenje reže rane nam globoke in križ težak nam upogiba ramo. Srce je v najbritkejših urah samo: suh list na sredi reke je široke. Tolaži Oče žalostne otroke: poslal je Sina ,da za nas trpi. Poslal Edinca,da za nas umre! Objele so nas prebodene roke in dvigajo nas tja,kjer angeli nas venčajo,se z nami vesele. Kristus je Bog z nami. in sicer je navzoč in deluje v Cerkvi in po Cerkvi. Cerkev je po Kristusovi in po Božji volji orodje odrešenjskega Božjega delovanja. *Pod tvoje varstvo pribežimo,o sveta Božja Porodnica*. * O Marija,Ti vedno siješ na naši poti kot znamenje odrešenja in upanja.* AMEN! Bekväm far till ledsna barn! Bekväm far ledsna barn, som vi darrar av problem och ångest, Vi vet inte igenkänning och kärlek, Våra händer är svaga och handbojor. Att lida skär ner våra sår djupt och ett tungt kors böjer vår axel. Hjärtat är bara i snabbaste timmarna: Torrlövet mitt i älven är brett. Bekväm far till ledsna barn: han skickade sin son för att lida för oss. Skickat en Edinburgh för att dö för oss! Vi blev kramade av de piercade händerna och de lyfter upp oss där änglar är de gifter sig med oss, de är nöjda med oss. Kristus är Gud med oss. och det är närvarande och fungerar i kyrkan och efter kyrkan. Kyrkan är ute efter Kristus och enligt Guds vilja, verktyg frälsningen av Guds agerande. * Vi springer under din vård, åh Guds fosterland *. * O Mary, du skiner alltid på vår väg som ett tecken på frälsning och hopp.* ÄNDRA! · Betygsätt den här översättningen La Luce Di Maria È Nei Nostri Cuori. har lagt till ett 3D-foto Isgånarutc mkolgaScf.fgpo 0in7Ss:4oitredd8 · ‼️⚜️✨‼️⚜️✨‼️⚜️✨‼️⚜️✨ ‼️⚜️‼️Gesù all'anima:‼️⚜️‼️ Abbracciati alla mia Croce e cerca conforto e la forza nelle tue pene da me, crocifisso per te. Abbi fede nel mio amore che non ti abbandona e nella protezione di Maria, che ti è Mamma amorosissima. Tu soffri nel tuo interno e non sai manifestare le tue pene, ma io le vedo e ti consolo con grazie speciali di amore. Ti benedico con la tua famiglia. ‼️⚜️✨‼️⚜️✨‼️⚜️✨‼️⚜️✨ ‼️⚜️!! ️ Jesus till själen :‼ ️!! ️ Omfamna dig till mitt kors och sök tröst och styrka i dina sorger från mig, korsfäst för dig. Tro på min kärlek som inte överger dig och på skyddet av Mary, som är underbar mamma. Du lider inuti och du vet inte hur du ska visa dina sorger, men jag ser dem och trösta dig med ett speciellt tack av kärlek. Jag välsignar dig med din familj. Redigera eller ta bort detta Gilla · Svara · 1 min. Suzana Monika Suzana Monika amen https://www.facebook.com/photo.php?fbid=407414197090353&set=gm.3643338919056069&type=1&theater

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