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H Habakkuk
The scroll is roughly 141 cm from end to end, with thirteen columns of Herodian script written on two pieces of leather, sewn together with linen thread. Most of the columns are missing their lowest lines, the first column is nearly completely lost, and there is a hole through the center of the second column. The third book of Habakkuk is missing entirely from the pesher, but it was left out intentionally, not destroyed by aging. Regardless, the scroll is still largely readable, and editors have supplied the lacunae without many doubtful readings (Bernstein 2000: 647).
hadd singular for Hudud Hades Hades: The nether realm of the disembodied spirits. Also known as "hell."
hadud See Hudud
Hagiographa See Kethubim
The principal belief in Haitian Vodou is that there are various deities, or Loa, who are subordinate to a greater God, known as Bondyè, who does not interfere with human affairs. Therefore it is to the loa that Vodou worship is directed. Other characteristics of Vodou include ancestor worship and protection against evil witchcraft.
Haitian Vodou shares many
similarities with other faiths of the African diaspora, such as
Louisiana Voodoo of New Orleans, Santería and Arará of
Cuba, and Candomblé and Umbanda of Brazil. The Voodoo temple
is called a Hounfour. The practice of sticking pins in dolls has history in European folk magic, but its exact origins are unclear. How it became known as a method of cursing an individual by some followers of what has come to be called New Orleans Voodoo, but more appropriately Hoodoo (folk magic), is a mystery. Some speculate that it was used as a means of self defense to intimidate superstitious slave owners. This practice is not unique to voodoo or hoodoo, however, and has as much basis in European-based magical devices such as the poppet and the nkisi or bocio of West and Central Africa. These are in fact power objects, what in Haiti would be referred to as pwen, rather than magical surrogates for an intended target of sorcery whether for boon or for bane. Such voodoo dolls are not a feature of Haitian religion, although dolls intended for tourists may be found in the Iron Market in Port au Prince. The practice became closely associated with the Vodou religions in the public mind through the vehicle of horror movies and popular novels. There is a practice in Haiti of nailing crude poppets with a discarded shoe on trees near the cemetery to act as messengers to the otherworld, which is very different in function from how poppets are portrayed as being used by voodoo worshippers in popular media and imagination, ie. for purposes of sympathetic magic towards another person. Another use of dolls in authentic Vodou practice is the incorporation of plastic doll babies in altars and objects used to represent or honor the spirits, or in pwen, which recalls the aforementioned use of bocio and nkisi figures in Africa. Although Voodoo is often associated with Satanism, Satan is rarely incorporated in Voodoo tradition. When Mississippi Delta folksongs mix references to Voodoo and to Satan, it may represent social pain such as from racism, although some crossover due to syncretism is bound to occur. Further adding to the dark reputation of Voodoo was the 1973 film adaptation of the thriller Live and Let Die, part of Ian Fleming's widely successful James Bond series, which had been continually in print in both the English original and translations to numerous languages. Fleming's depiction of the schemings of a fiendish Soviet agent using Voodoo to intimidate and control a vast network of submissive black followers got an incomparably greater audience than any careful scholarly work on the subject of Voodoo.
In Islam, the pilgrimage to Mecca required of all Muslims at least once in their lifetime, provided they are physically and financially able. It is one of the Five Pillars of Islam. By tradition the pilgrimage is undertaken between the 7th and 12th days of the last month of the Islamic year. At Mecca, the pilgrims are obliged to perform several rituals, including walking seven times around the Ka'bah shrine. They must also visit holy places outside Mecca and sacrifice an animal in honor of Abraham's near-sacrifice of Isaac. In conclusion, they return to Mecca and perform a farewell circling of the shrine. Hajj See Haj Halacha See Halakha below
Halocho See Halakha below Historically, Halakha served many Jewish communities as an enforceable avenue of civil and religious law. In the modern era, Jewish citizens may be bound to Halakha only by their voluntary consent. Under contemporary Israeli law, however, certain areas of Israeli family and personal status law are governed by rabbinic interpretations of Halakha. Reflecting the diversity of Jewish communities, somewhat different approaches to Halakha are found among Ashkenazi, Mizrahi, Sephardi, and Yemenite Jews. Among Ashkenazi Jews, disagreements over Halakha, and over whether Jews should continue to follow Halakha, have played a pivotal role in the emergence of the Reform, Conservative, and Reconstructionist streams of Judaism. halakhah See Halakha above
Food conforming to the Islamic (Muslim) dietary laws. Meat from permitted animals (in general grazing animals with cloven hooves, and thus excluding pig meat) and birds (excluding birds of prey). The animals are killed under religious supervision by cutting the throat to allow removal of all blood from the carcass, without prior stunning. Food that is not halal is haram.
The word "hallelujah" mentioned in Psalms is the Hebrew word for requesting a congregation to join in praise. The best translation of hallelujah is "Praise Yah, you people", usually worded in English versions as "Praise ye the Lord" or "Praise the Lord", however Yah is the creators name, He was never referred to as lord by the ancient hebrew Israelites. In the Hebrew Bible "hallelujah" is actually a two-word phrase, not one word. The first part, hallelu, is the second person imperative masculine plural form of the Hebrew verb hallal. However, "hallelujah" means more than simply "praise Yah", as the word hallel in Hebrew means a joyous praise, to boast in God, or to act madly or foolishly. The second part, Yah, is a shortened form of the name of God YHWH, sometimes rendered in English as "Yahweh" or "Jehovah". The Septuagint translates Yah as Kurios (the LORD). In Psalm 150:6 the Hebrew reads kol han'shamah t'hallel yah; the final word "yah" is translated as "the LORD", or "YHWH". It appears in the Hebrew Bible, In Psalm 148:1 the Hebrew says "hallelu yah". It then says "hallelu eth-YHWH" as if using "yah" and "YHWH" interchangeably. The word "Yah" appears by itself as a divine name in poetry about 49 times in the Hebrew Bible (including hallelu yah), such as in Psalm 68:4-5 "who rides upon the deserts by his name Yah" and Exodus 15:2 "Yah is my strength and song". It also often appears at the end of Israelite theophoric names such as Isaiah "yeshayah(u), Yahweh is salvation" and Jeremiah "yirmeyah(u), Yahweh is exalted". The word Halelu-Yah appears in Revelation 19 in Greek transliteration as "allelouia", the great song of praise to God for his triumphant reign. The Septuagint also transliterates Halelu-Yah as "allelouia". Halleluyah See Hallelujah
It includes:
In scientific racism, the "Hamitic race" was a subgroup of the Caucasian race, alongside the Semitic race, grouping the populations native to North Africa, the Horn of Africa and South Arabia. The Hamitic theory suggested that the Hamite race was superior to or more advanced than Negroid populations of Sub-Saharan Africa. In its most extreme form, in the writings of C. G. Seligman it asserted that all significant achievements in African history were the work of "Hamites" who migrated into central Africa as pastoralists, bringing technologies and civilizing skills with them. Theoretical models of Hamitic languages and of Hamitic races were interlinked in the early twentieth century. Hammon See Amun
a tower in the wall of Jerusalem (Neh. 3:1; 12:39) It is mentioned also in Jer. 31:38; Zech. 14:10. The term is originally a loan from Old Norse hand-festa "to strike a bargain by joining hands". Handfasting is a traditional Celtic ceremony of (temporary or permanent) betrothal or wedding. The term is derived from the verb to handfast, used in Middle to Early Modern English for the making of a contract of marriage.
The Arabic term haram has a meaning of "sanctuary" or "holy site" in Islam.
Haredi is derived from charada, meaning fear or anxiety, which in this context is interpreted as "one who trembles in awe of God" (cf. Isaiah 66:2, Isaiah 66:5). Haredi Jews, like other Orthodox Jews, consider their belief system and religious practices to extend in an unbroken chain back to Moses and the giving of the Torah on Mount Sinai. As a result, they regard non-Orthodox streams of Judaism to be unjustifiable deviations from authentic Judaism. Most Haredi Jews consider the term Ultra-Orthodox a pejorative label, although the term is used widely in secular academic and secular news sources. It should be noted that on January 7, 2009, Hamodia (a Hebrew language daily newspaper, published in Israel) reports that New Jersey attorney Stephen E. Schwartz, Esq., convinced the largest newspaper in New Jersey, The Star-Ledger, to drop the term Ultra-Orthodox. English-language Haredi media use the spelling chareidi or charedi See also Judaism HaSatan (Hebrew) The Adversary, Lucifer, satan, the devil.
Hasidic Judaism is a type of Orthodox or Haredi Jewish religious movement. Some refer to Hasidic Judaism as Hasidism, and the adjective Chasidic / Hasidic (or in Yiddish: Khasidish) applies. The movement originated in Eastern Europe (what is now the Ukraine) in the 18th century, and soon spread from Poland and Russia, to Hungary and Romania. As compared with other Jewish movements, Hasidic Judaism tends to focus on the role of the Rebbe as a spiritual conduit of God. Hasidic followers join worship groups associated with dynasties of Hasidic spiritual leaders. Each dynasty follows its own principles; thus Hasidic Judaism is not one movement, but a collection of separate individual groups with some commonality. There are some 9 major Hasidic groups, approximately 30 smaller Hasidic groups, and several hundred minor or extinct Hasidic groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other fundamental philosophy, worship styles, dress, songs, etc. Rabbi Israel ben Eliezer (1698–1760), also known as the Ba'al Shem Tov, is seen as the founding figure of Hasidic Judaism. It originated in an age of persecution of the Jewish people, when European Jews had turned inward to Talmud study; many felt that most expressions of Jewish life had become too "academic" and that they no longer had any emphasis on spirituality or joy. The Ba'al Shem Tov set out to improve the situation. Hasidism met with opposition from the misnagdim—literally meaning "the opponents." In its initial stages, the most notable opponent was the Vilna Gaon, leader of the Lithuanian Jews, who generally adopted this hostile approach.
Hasidim "Pietists", "pious ones"; a religious sect of Jews devoted to strict observance of the law and opposed to the adoption of aspects of Greek culture by other Jews. They were the forerunners of both the Pharisees and the Essenes. They are first supported the Maccabean movement, but subsequently oposed it, regarding it as too political. It arose before the outbreak of the persecution by Antiochus Epiphanes (167 BCE), and continued to exist well into the time of the Hasmonaean dynasty. Hasmonean A family (a dynasty) of Jewish patriots to which the Maccabees belonged; period of Jewish history from the Maccabean Revolt (ca.167 BCE) to the Roman conquest of Judaea (ca. 67 BCE). Sometimes the period is extended as 167-30 BCE. The dynasty included Judas Maccabaeus, Jonathan, Simon, John Hyrcanus, Aristobolus I, Alexander Jannaeus, Alexandra Salome, Hyrcanus II, and Aristobolus II.
Havilah is the name of various lands and/or people mentioned in the Bible. The first mention is in Genesis 2:11 in relation to the Garden of Eden: "The name of the first river is the Pishon; it is the one that winds through the whole land of Havilah, where there is gold." Havilah is known for its abundance. In addition to gold, Havilah is reported as having bdellium (a resin similar to myrrh and produced by related plants) and onyx stone. - Genesis 2:12 In addition to the region described in Genesis 2, two individuals named Havilah are listed in the Table of Nations which lists the descendants of Noah, who are considered eponymous ancestors of nations. They are mentioned in Genesis 10:7,29, 1 Chronicles 1:9,23. One is the son of Cush, the son of Ham; the other, a son of Joktan and descendant of Shem. The former is listed with names associated with the region of the Gulf of Aden while the latter is listed with names associated with the Arabian desert. Such a land in the Arabian desert is mentioned in Genesis 25:18, where it defines the border of the territory inhabited by the Ishmaelites, and in 1 Samuel 15:7, which states that king Saul of Israel attacked the Amalekites who were living there. Hayam Hatikhon See Mediterranean Sea
Webster's Revised Unabridged Dictionary defines Heaven:
1. The expanse of space
surrounding the earth; esp., that which seems to be over the earth
like a great arch or dome; the firmament;
the sky; the place where the sun, moon, and stars appear; -- often
used in the plural in this sense. Note: In this general sense heaven and its corresponding words in other languages have as various definite interpretations as there are phases of religious belief. 3. The sovereign of heaven; God; also, the assembly of the blessed, collectively; -- used variously in this sense, as in defintion No. 2. 4. Any place of supreme happiness or great comfort; perfect felicity; bliss; a sublime or exalted condition; as, "a heaven of delight". ``A heaven of beauty.'' Note: Heaven is very often used, esp. with participles, in forming compound words, most of which need no special explanation; as, heaven-appeasing, heaven-aspiring, heaven-begot, heaven-born, heaven-bred, heaven-conducted, heaven-descended, heaven-directed, heaven-exalted, heaven-given, heaven-guided, heaven-inflicted, heaven-inspired, heaven-instructed, heaven-kissing, heaven-loved, heaven-moving, heaven-protected, heaven-taught, heaven-warring, and the like. A Christian theological definition of Heaven Heaven is the dwelling place of God and for those who go there a place of everlasting bliss. Scripture implies three heavens, since "the third heaven" is revealed to exist (2 Cor. 12:2). It is logical that a third heaven cannot exist without a first and second. Scripture does not describe specifically the first and second heaven. The first, however, apparently refers to the atmospheric heavens of the fowl (Hosea 2:18) and clouds (Dan. 7:13). The second heaven may be the area of the stars and planets (Gen. 1:14-18). It is the abode of all supernatural angelic beings. The third heaven is the abode of the triune God. Its location is unrevealed. (See Matt. 23:34-37; Luke 10:20; and Rev. 22:2, 20-27). __________________________________________________ Heaven may refer to the physical heavens, the sky or the seemingly endless expanse of the universe beyond. This is the traditional literal meaning of the term in English, however since at least AD 1000, it is typically also used to refer to an afterlife plane of existence (often held to exist in another realm) in various religions and spiritual philosophies, often described as the holiest possible place, accessible by people according to various standards of divinity, goodness, piety, faith etc. While there are abundant and varied sources for conceptions of Heaven, the typical believer's view appears to depend largely on his religious tradition and particular sect. Some religions conceptualize Heaven as pertaining to some type of peaceful life after death related to the immortality of the soul. Heaven is generally construed as a place of happiness, sometimes eternal happiness. A psychological reading of sacred religious texts across cultures and throughout history would describe it as a term signifying a state of "full aliveness" or wholeness. In ancient Judaism, the belief in Heaven and afterlife was connected with that of Sheol (mentioned in Isaiah 38:18, Psalms 6:5 and Job 7:7-10). Some scholars asserted that Sheol was an earlier concept, but this theory is not universally held. One later Jewish sect that maintained belief in a Resurrection of the dead was known as the Pharisees. Opposed to them were the Sadducees who denied the doctrine of Resurrection (Matt. 22:23). In most forms of Christianity, belief in the afterlife is professed in the major Creeds, such as the Nicene Creed, which states: "We look for the resurrection of the dead, and the life of the world to come."
U.S. religious group that committed mass suicide in 1997 and that had been founded on a belief in unidentified flying objects. Established by Marshall H. Applewhite (1932 – 1997) and Bonnie Nettles (1927 – 1985) in 1972, the group assumed a variety of names over the years, including Human Individual Metamorphosis. As preparation for the "transition" to a new life on a spaceship, it advocated self-renunciation to the point of castration. Settling finally in the San Diego area in 1996, the group support itself by creating sites on the World Wide Web and quietly preparing for the end time. They believed that the comet Hale-Bopp was followed by a spaceship that would take them to a better place. On March 26, 1997, as the comet approached, the remaining 39 members of the group took poison and committed suicide in a carefully orchestrated manner. Of several groups that have experienced multiple violent deaths among its members, Heaven's Gate is unique in that all who died appeared to have been consenting adults who had thought out their act of suicide. Since its end, the group has become an important topic of study for those interested in new religions and violence.
The Hebrew alphabet consists of 22 letters used for writing the Hebrew language. Five of these letters have a different form when appearing as the last letter in a word. The Hebrew letters are also used in mildly adapted forms for writing several languages of the Jewish diaspora, most famously Yiddish, Ladino, and Judeo-Arabic (for a full and detailed list, see Jewish languages). Hebrew is written from right to left. The Hebrew word for "alphabet" is (alephbet), named after the first two letters of the Greek (and Hebrew) alphabet (Alpha/aleph, Beta). The Hebrew alphabet is an abjad, having letters only for consonants, but means were later devised to indicate vowels by separate vowel points or niqqud. In rabbinic Hebrew, the consonant letters are used as matres lectionis to represent vowels. The number of letters in the Hebrew alphabet, their order, their names, and their phonetic values are virtually identical to those of the Aramaic alphabet, as both Hebrews and Arameans borrowed the Phoenician alphabet for their uses during the end of the 2nd millennium BCE. According to contemporary scholars, the modern script used for writing Hebrew (usually called the Jewish script by scholars, and also traditionally known as the square script, block script, or Assyrian script — not to be confused with the Eastern variant of the Syriac alphabet) evolved during the 3rd century BCE from the Aramaic script, which had been used by Jews for writing Hebrew since the 6th century BCE, retaining the old script only for the Name of God. Prior to that, Hebrew was written using the old Hebrew script, which evolved during the 10th century BCE from the Phoenician script; the Samaritans still write Hebrew in a variant of this script for religious works (see Samaritan alphabet).
The lunisolar calendar used by Jews was established by Hillel II in the 4th century a.d., the calendar year consisting of 353 days (defective year), 354 days (regular year), or 355 days (perfect year or abundant year) and containing 12 months: Tishri, Heshvan, Kislev, Tevet, Shevat, Adar, Nisan, Iyar, Sivan, Tammuz, Av, and Elul, with the 29-day intercalary month of Adar Sheni added after Adar seven times in every 19-year cycle in order to adjust the calendar to the solar cycle. The Jewish ecclesiastical year begins with Nisan and the civil year with Tishri. The Hebrew calendar or Jewish calendar is a lunisolar calendar used by Jews, now predominantly for religious purposes. It is used to reckon the Jewish New Year and dates for Jewish holidays, and also to determine appropriate public reading of Torah portions, Yahrzeits (dates to commemorate the death of a relative), and daily Psalm reading, among many ceremonial uses. Originally the Hebrew calendar was used by Jews for all daily purposes. During the era of the Roman occupation (1st century BCE), Jews began additionally following the imperial civil calendar (Julian Calendar) for civic matters such as the payment of taxes and dealings with government officials. The principles of the Hebrew calendar are found in the Torah, which contains several calendar-related commandments, including God's commandment during the Exodus from Egypt to fix the month of Aviv as the first month of the year. The Babylonian exile in the 6th century BCE influenced the calendar, including the adoption of Babylonian names for the months. Before the destruction of the Second Temple in 70 CE, the calendar was observational, with the beginning of each month determined by the high court based on the testimony of witnesses who had observed a new crescent moon. In the 4th century CE, the court of Hillel II devised a rule-based fixed-arithmetic lunisolar calendar system to achieve the same effect, so that the increasingly scattered Jewish population would be able to determine the precise dates without consulting the high court. The principles and rules of the current calendar are fully described by Maimonides in the Mishneh Torah. Because of the roughly eleven-day difference between twelve lunar months and one solar year, the year lengths of the Hebrew calendar vary in a repeating 19-year Metonic cycle of 235 lunar months, with an intercalary lunar month added according to defined rules every two or three years, for a total of 7 times per 19 years. Seasonal references in the Hebrew calendar reflect its development in the region east of the Mediterranean Sea and the times and climate of the Northern Hemisphere. The Hebrew calendar's year is longer by about 6 minutes and 25+25/57 seconds than the present-day mean solar year, so that every 224 years, the Hebrew calendar will fall a full day behind the modern fixed solar year, and about every 231 years it will fall a full day behind the Gregorian calendar year. Years in the Hebrew calendar are labeled with the era designation Anno Mundi (English: in the year of the world, abbreviated AM or A.M.) and are numbered from the epoch being, by Rabbinical reckoning, a year before the date of Creation. The Hebrew calendar year in early 2009 is 5769.
Concurrently there is a weekly
cycle of seven days, mirroring the seven-day period of the Book
of Genesis in which the world
is created. The names for the days of the week, like those in
the Creation story, are
simply the day number within the week, with Shabbat
being the seventh day. The Jewish
day always runs from sunset to the next sunset; the formal
adjustments used to specify a standard time and time zones are not
relevant to the Jewish calendar. In the leap years an additional month, Adar I (30 days) is added after Shevat, and the regular Adar is referred to as "Adar II". The first month of the festival year is Nisan. The 15th of Nisan is the start of the festival of Pesach, corresponding to the full moon of Nisan. Pesach is a spring festival associated with the barley harvest, so the leap-month mentioned above is intercalated periodically to keep this festival in the northern hemisphere's spring season. Since the adoption of a fixed calendar, intercalations in the Hebrew calendar have been at fixed points in a 19-year cycle. Prior to this, the intercalation was determined empirically: The year may be intercalated on three grounds: 'aviv [i.e.the ripeness of barley], fruits of trees, and the equinox. On two of these grounds it should be intercalated, but not on one of them alone. The Bible designates Nisan, which it calls Aviv (Exodus 13:4), as the first month of the year (Exodus 12:2). At the same time, the season of the fall Festival of Booths (Sukkoth), is called "the end of the year" (Exodus 23:16). The Sabbatical year in which the land was to lie fallow, necessarily began at the time the winter barley and winter wheat would have been sown, in the fall. The Gezer calendar, an Israelite or Canaanite inscription ca. 900 BCE, also begins in the fall. And Josephus, in the first century CE, states that while Moses...appointed Nisan...as the first month for the festivals...the commencement of the year for everything relating to divine worship, but for selling and buying and other ordinary affairs he preserved the ancient order [i. e. the year beginning with Tishrei]." So a multiplicity of new years for different purposes has long been in use. By the time of the redaction of the Mishnah (ca. 200 CE), jurists had identified four new-year dates The 1st of Nisan is the new year for kings and feasts; the 1st of Elul is the new year for the tithe of cattle... the 1st of Tishri is the new year for years, of the years of release and jubilee years, for the planting and for vegetables; and the 1st of Shevat is the new year for trees-so the school of Shammai; and the school of Hillel say: On the 15th thereof. Modern practice follows the scheme described in the Mishnah: Rosh Hashanah, which means "the head of the year", and is celebrated in the month of Tishrei, is "the new year for years." This is when the numbered year changes, and most Jews today view Tishrei as the de facto beginning of the year. The 15th of Shevat, the New Year of the Trees, has become a popular minor holiday in recent decades. he Hebrew calendar follows a seven-day weekly cycle, which runs concurrently but independently of the monthly and annual cycles. The names for the days of the week are simply the day number within the week. In Hebrew, these names may be abbreviated using the numerical value of the Hebrew letters, for example ??? ?' (Day 1, or Yom Rishon (Hebrew): Yom Rishon = "first day" = Sunday Yom Sheni = "second day" = Monday Yom Shlishi = "third day" = Tuesday Yom Revi?i = "fourth day" = Wednesday Yom Chamishi = "fifth day" = Thursday Yom Shishi = "sixth day" = Friday Yom Shabbat = "Sabbath day (Rest day)" = Saturday The names of the days of the week are modeled on the seven days mentioned in the Creation story. For example, Genesis 1:5 "... And there was evening and there was morning, one day". "One day" also translates to "first day" or "day one". Similarly, see Genesis 1:8, 1:13, 1:19, 1:23, 1:31 and 2.2. The Jewish Shabbat has a special place in the Jewish weekly cycle. There are many special rules which relate to the Shabbat, discussed more fully in the Talmudic tractate "Shabbat". In Hebrew, the word "Shabbat" can also mean "(Talmudic) week", so that in ritual liturgy a phrase like "Yom Revi?i b?Shabbat" means "the fourth day in the week". Hebrew Christian See Jewish Christians Hebrew is a Semitic language of the Afro-Asiatic language family. Modern Hebrew is spoken by more than seven million people in Israel and used for prayer or study in Jewish communities around the world. It is one of the official languages of Israel, along with Arabic. Hebrew is also spoken as a mother tongue by the Samaritans, though today fewer than a thousand Samaritans remain. As a foreign language it is studied mostly by Jews and students of Judaism and Israel, archaeologists and linguists specializing in the Middle East and its civilizations and by theologians. The modern word "Hebrew" is derived from the word "ivri" which in turn may be based upon the root "`avar" meaning "to cross over". The related name Ever occurs in Genesis 10:21 and possibly means "the one who traverses". In the Bible "Hebrew" is called Yehudith because Judah (Yehuda) was the surviving kingdom at the time of the quotation, late 8th century (Is 36, 2 Kings 18). In Isaiah 19:18, it is also called the "Language of Canaan" , The core of the Tanakh (the Hebrew Bible) is written in Classical Hebrew, and much of its present form is specifically the dialect of Biblical Hebrew that scholars believe flourished around the 6th century BCE, around the time of the Babylonian exile. For this reason, Hebrew has been referred to by Jews as Leshon HaKodesh, "The Holy Language", since ancient times.
Hebrews are an ancient people defined as descendants of biblical Patriarch Abraham, a descendent of Noah. They were called Ibri, meaning the people from over on the other side of the Jordan River. They lived in the Land of Canaan (the Levant). Some authors believe Hebrew/Ibri denotes the descendents of the biblical Patriarch Eber, a great grandson of Noah and a Abraham's ancestor, though the term has not been found in biblical or extra-biblical sources for any tribe or nation other than Abraham and his descendents. Note however that Abraham is once referred to as "Abram the Hebrew" (Genesis 14:13). Hebrews are known as the ancestors of the Israelites, who used the Hebrew language. Israelites, whose remnant is the Jews, were the writers of the Hebrew Bible. They are also the spiritual and historical forerunners of the Christians and Muslims. In the Bible and in current language, the word Hebrews is often used as a synonym for Israelites, and sometimes for the users of the Hebrew language (Jews and Israelis).
This was the name of two biblical cities and one man. 1. A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built "seven years before Zoan in Egypt" (Gen. 13:18; Num. 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But "Hebron would appear to have been the original name of the city, and it was not till after Abraham's stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the Anakim, to which he belonged. It retained this name till it came into the possession of Caleb, when the Israelites restored the original name Hebron" (Keil, Com.). The name of this city does not occur in any of the prophets or in the New Testament. It is found about forty times in the Old. It was the favorite home of Abraham. Here he pitched his tent under the oaks of Mamre, by which name it came afterwards to be known; and here Sarah died, and was buried in the cave of Machpelah (Gen. 23:17-20), which he bought from Ephron the Hittite. From this place the patriarch departed for Egypt by way of Beersheba (37:14; 46:1). It was taken by Joshua and given to Caleb (Josh. 10:36, 37; 12:10; 14:13). It became a Levitical city and a city of refuge (20:7; 21:11). When David became king of Judah this was his royal residence, and he resided here for seven and a half years (2 Sam. 5:5); and here he was anointed as king over all Israel (2 Sam. 2:1-4, 11; 1 Kings 2:11). It became the residence also of the rebellious Absalom (2 Sam. 15:10), who probably expected to find his chief support in the tribe of Judah, now called el-Khulil. In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869. One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called "Abraham's oak." 2. A town in the north border of Asher (Josh. 19:28). Hekhalot Mystical Jewish writings composed during the first few centuries after the destruction of the Second Temple, and characterized by descriptions of the "palaces" or "halls" (Hebrew, hekhalot) to be encountered by those (mystics) worthy of beholding the "Divine Chariot" (merkabah) of the Lord described in the Book of Ezekiel.
Abode of evildoers after death, or the state of existence of souls damned to punishment after death. Most ancient religions included the concept of a place that divided the good from the evil or the living from the dead (e.g., the gloomy subterranean realm of Hades in Greek religion, or the cold and dark underworld of Nilfheim or Hel in Norse mythology). The view that hell is the final dwelling place of the damned after a last judgment is held by Zoroastrianism, Judaism, Christianity, and Islam. The Jewish concept of Gehenna as an infernal region of punishment for the wicked was the basis for the Christian vision of hell as the fiery domain of Satan and his evil angels and a place of punishment for those who die without repenting of their sins. In Hinduism hell is only one stage in the career of the soul as it passes through the phases of reincarnation. The schools of Buddhism have varying conceptions of hell, usually entailing some kind of punishment or purgatory. In Jainism, hell is a purgatory in which sinners are tormented by demons until the evil of their lives has been exhausted. There is no particular ‘entrance to Hell’ in English topographical lore, only a general, and sometimes humorous, assumption that Hell lies underground. Buddhism has no concept of hell as a place of eternal punishment, and its notion of post-mortem retribution is closer to the Western notion of purgatory. The accumulation of bad karma can lead to rebirth in one of a number of hells (Sanskrit, naraka; Pali, niraya), often vividly depicted in popular art and folklore. There are said to be both hot hells and cold hells, each with numerous subdivisions where evil-doers are tormented by demons until their bad karma has run its course and they are reborn in a better state. The deepest of all the hells is Avici. See also cosmology; heaven; gati.
1. One in Hellenistic times who
adopted the Greek language and culture, especially a Jew
of the diaspora.
relating to or characteristic of the classical Greek civilization. Hellenistic language, dialect, or idiom, the Greek spoken or used by the Jews who lived in countries where the Greek language prevailed; the Jewish-Greek dialect or idiom of the Septuagint. That mixture of Greek and Near Eastern culture that began to develop after the conquests of Alexander the Great. (ca. 332 BCE). This movement was still very device at the time of Jewish Revolt in 66 CE. The term Hellenistic itself is derived from (Hélle-n), the Greeks' traditional name for themselves. It was coined by the historian Johann Gustav Droysen to refer to the spreading of Greek culture and colonization over the non-Greek lands that were conquered by Alexander the Great in the 4th century BC. There has been much debate about the validity of Droysen's ideas; leading many to reject the label 'Hellenistic' (at least in the specific meaning of Droysen). However, the term Hellenistic can still be usefully applied to this period in history; and moreover, no better general term exists to do so.
The seven books are:
1.
2.
Hermetic Qabalah See Hermetic Qabalah Here
The first hermit was probably Paul of Thebes c. AD 250. Other famous hermits included St. Anthony of Egypt, who established an early form of Christian monasticism in the 4th century, and the pillar hermit Simeon Stylites. The communal life of monasteries eventually tempered the austerities of the hermit's life. In Western Christianity the eremitic life died out, but it has persisted in Eastern Christianity. herodian Associated especially with Herod the Great's reign 37-4BCE; a period of Jewish history from 30 BCE - 70 CE Herodium Another Jewish fortress of ancient Palestine, built in the style of Masada and Machaerus, located southeast of Bethlehem and approximately 20 kilometers march from Qumran.
Hesychasm is an eremitic tradition of prayer in the Eastern Orthodox Church, and some other Eastern Churches of the Byzantine Rite, practised (Gk: hesychazo: "to keep stillness") by the Hesychast (Gr. hesychastes). Based on Christ's injunction in the Gospel of Matthew to "go into your closet to pray", Hesychasm in tradition has been the process of retiring inward by ceasing to register the senses, in order to achieve an experiential knowledge of God (see theoria). hesychast See hesychasm
The Hexateuch ("six scrolls") is the first six books of the Hebrew Bible (the Torah or Pentateuch and the book of Joshua). Some scholars propose that Joshua represents part of the northern Yahwist source (c 950 BC), detached from JE document by the Deuteronomist (c 650-621) and incorporated into the Deuteronomic history, with the books of Judges, Kings, and Samuel. Reasons for this unity, in addition to the presumed presence of the other documentary traditions, are taken from comparisons of the thematic concerns that underlie the narrative surface of the texts. For instance, the Book of Joshua stresses the continuity of leadership from Moses to Joshua. Furthermore the theme of Joshua, the fulfillment of God's promise to lead the Israelites to the Promised Land, complements the thematic material of the Pentateuch, which had ended with the Israelites on the border of the Promised Land ready to enter. The theory that Joshua completes the Torah in a 'Hexateuch' is advanced by critical scholars in the new field of "history of traditions", but the majority of traditional scholars follow the older rabbinic tradition, as it was expressed by the compilers of the Jewish Encyclopedia a century ago, that the Pentateuch is a complete work in itself. The Torah has always consisted of only the first five books of the Hebrew Bible.
in Judaism, more properly known as the Yamim Noraim Many prefer the term High Holy Days because it emphasizes the personal, reflective, introspective aspects of this period, while Holidays suggests a time of communal celebrations of events in the history of the Jewish people - Purim and Passover as examples. High Holy Days Jewish holidays in Judaism, more properly known as the Yamim Noraim Many prefer the term High Holy Days because it emphasizes the personal, reflective, introspective aspects of this period, while Holidays suggests a time of communal celebrations of events in the history of the Jewish people - Purim and Passover as examples.
Hinder Sea See Mediterranean Sea Hindu See Hinduism
An established philosophical school within a denomination is called a sampradaya and a traditional lineage of teachers from any sampradaya is a parampara. The presence of different denominations and schools within Hinduism should not be viewed as a schism, as there was no original unity. On the contrary, there is at present no great animosity between the different "religions" which constitute Hinduism, and among Hindu followers as a whole, there is a strong belief that there are many paths leading to the One God or the Source, whatever one chooses to call that ultimate Truth. Whether Shiva is same as Vishnu or different from Vishnu is a matter of dispute among adherents but now most keep their disputes private. Instead there is a healthy cross-pollination of ideas and logical debate that serves to refine each school's philosophy. It is not uncommon, or disallowed, for an individual to follow one school but take the point of view of another school for a certain issue.
Among its roots is the historical Vedic religion of Iron Age India, and as such Hinduism is often stated to be the "oldest religious tradition" or "oldest living major tradition." It is formed of diverse traditions and types and has no single founder. Hinduism is the world's third largest religion after Christianity and Islam, with approximately a billion adherents, of whom about 905 million live in India. Other countries with large Hindu populations can be found across southern Asia. Hinduism's vast body of scriptures are divided into S'ruti ("revealed") and Smriti ("remembered"). These scriptures discuss theology, philosophy and mythology, and provide information on the practice of dharma (religious living). Among these texts, the Vedas and the Upanishads are the foremost in authority, importance and antiquity. Other major scriptures include the Tantras, the Agama, the Pura-n.as and the epics Maha-bha-rata and Ra-ma-yan.a. The Bhagavad Gi-ta-, a treatise from the Maha-bha-rata, spoken by Krishna, is sometimes called a summary of the spiritual teachings of the Vedas. Hindu- is the Persian name for the Indus River, first encountered in the Old Persian word Hindu (h?ndu), corresponding to Vedic Sanskrit Sindhu, the Indus River. The Rig Veda mentions the land of the Indo-Aryans as Sapta Sindhu (the land of the seven rivers in northwestern South Asia, one of them being the Indus). This corresponds to Hapta H?ndu in the Avesta (Vendidad or Videvdad 1.18)—the sacred scripture of Zoroastrianism. The term was used for those who lived in the Indian subcontinent on or beyond the "Sindhu". In Islam the Arabic texts - al-Hind (the Hind) also refers to 'the land of the people of modern day India'. The Persian term (Middle Persian Hindu-k, New Persian Hindu-) entered India with the Delhi Sultanate and appears in South Indian and Kashmiri texts from at least 1323 CE, and increasingly so during British rule. Since the end of the 18th century the word has been used as an umbrella term for most of the religious, spiritual, and philosophical traditions of the sub-continent, excluding the distinct religions of Sikhism, Buddhism, and Jainism. The term Hindu was introduced to the English. It generally denotes the religious, philosophical, and cultural traditions native to India.
Hindu scripture See Hindu texts
Literature regarded as central to the Vedic Hindu literary tradition was predominantly composed in Sanskrit, Indeed, much of the morphology and linguistic philosophy inherent in the learning of Sanskrit is inextricably linked to study of the Vedas and other Vedic texts. Vedic literature is divided into two categories: Sruti – that which is heard (i.e. revelation) and Smriti – that which is remembered (i.e. tradition, not revelation). The Vedas constituting the former category are considered scripture by many followers of Vedic religion. The post-Vedic scriptures form the latter category: the various shastras and the itihaases, or histories in epic verse. A sort of cross-over between the religious epics and Upanishads of the Vedas is the Bhagavad Gita, considered to be revered scripture by almost all Hindus today. Vedic texts are typically seen to revolve around many levels of reading, namely the gross or physical, the subtle, and the supramental.
The name is interpreted as “midlanders” or “villagers” (Gen. 10:17; 1 Chr. 1:15). They were probably a branch of the Hittites. At the time of Jacob's return to Canaan, Hamor the Hivite was the "prince of the land" (Gen. 34:2-28). They are next mentioned during the Conquest (Josh. 9:7; 11:19). They principally inhabited the northern confines of Western Palestine (Josh. 11:3; Judg. 3:3). A remnant of them still existed in the time of Solomon (1 Kings 9:20).
Holiness may also refer to:
Other ecclesiastical dignitaries enjoy inferior styles. A Cardinal of the Holy Roman Church enjoys the rank and precedence of a sovereign prince, and is styled Your Eminence. A Patriarch of an Eastern Rite Church is styled Your Beatitude, and an Archbishop or Bishop is styled Your Excellency. The Dalai Lama is also addressed as with Your Holiness in English, though some have argued that this is a questionable translation of a word that could also be rendered Your Presence.
The Holiness code also uses a noticeably different choice of vocabulary, repeating phrases such as I, The LORD, am holy, I am the LORD, and I the LORD, which sanctify . . . an unusually large number of times. Additionally, Leviticus 17 begins with This is the thing which the LORD hath commanded, saying . . . and Leviticus 26 strongly resembles the conclusion of a law code, despite the presence of further laws afterward, such as at Leviticus 27, giving the Holiness Code the appearance of a single distinct unit. Among Christian fundamentalists it is debated as to how much of this passage can be applicable today, as the Levitical priesthood and animal sacrifices ended with the destruction of Jerusalem by the Romans in AD 70. Many in these groups see all of the laws regarding sexuality as being of binding applicability today and as being reiterated for emphasis elsewhere in the Biblical text. Orthodox Jews continue many of the practices, and generally regard precepts not in current practice as being in temporary abeyance until a Third Temple can be rebuilt and they can be restored.
Here are some of the major holistic therapies:
1. Great destruction
resulting in the extensive loss of life, especially by fire.
3. A sacrificial offering that is consumed entirely by flames.
Holy anointing oil See Chism
Third Member of the Godhead: The Godhead consists of three separate persons or beings:
Being a part of the Godhead means he is one in purpose, in perfect harmony or unity, with the other members of the Godhead. A Personage of Spirit: "The Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us" Spirit is made from matter that is too fine for our eyes to behold and the Holy Ghost is a personage of Spirit or a spirit being. Knows All Things: We believe that the Holy Ghost is omniscient, that he knows everything, just as Heavenly Father and Jesus Christ do. "Wherefore, watch over him that his faith fail not, and it shall be given by the Comforter, the Holy Ghost, that knoweth all things" (D&C 35:195.)
Known by Many Names: The Holy
Ghost is called by many different names some of which are:
The doctrine of the Catholic Church concerning the Holy Ghost forms an integral part of her teaching on the mystery of the Holy Trinity, of which St. Augustine (On the Holy Trinity I.3.5), speaking with diffidence, says: "In no other subject is the danger of erring so great, or the progress so difficult, or the fruit of a careful study so appreciable". The essential points of the dogma may be resumed in the following propositions: * The Holy Ghost is the Third Person of the Blessed Trinity. * Though really distinct, as a Person, from the Father and the Son, He is consubstantial with Them; being God like Them, He possesses with Them one and the same Divine Essence or Nature. * He proceeds, not by way of generation, but by way of spiration, from the Father and the Son together, as from a single principle. Such is the belief the Catholic faith demands.
Other offices such as Pope, Cardinal, Monsignor, Archbishop, Archimandrite, Archpriest, Protopresbyter, Hieromonk, Protodeacon, Archdeacon, etc., are not sacramental orders. These are simply offices and titles and thus, though they are usually imparted with a blessing of some sort, their reception is not an instance of the sacrament of holy orders. See also Ordination
In Christianity, the Holy Spirit or Holy Ghost is the Spirit of God as present in the being. The term Christ is also used to refer to this presence, that is, the Spirit is considered to act in concert with and share an essential nature with God the Father and God the Son (Jesus Christ). The Christian theology of the Holy Spirit, or pneumatology, was the last piece of Trinitarian theology to be fully explored and developed. For this reason, there is greater theological diversity among Christian understandings of the Spirit than there is among understandings of the Son (Christology) and of the Father. Within Trinitarian theology, the Holy Spirit is sometimes referred to as the "Third Person" of the Triune God - with the Father being the First Person and the Son the Second Person. There are also distinct understandings of the Holy Spirit by non-Trinitarian groups and some non-Christian groups who use the term as well. In the Gospel of John, Jesus said, "I am going to sit at the right hand of my father and when I do I will send a helper to you." Most Christians believe that the "helper" Jesus was referring to was the Holy Spirit.
1. The First
temple homer One homer is about 220 liters, 6.2 U. S. bushels, 6.1 imperial bushels, 58 U. S. gallons, or 48.4 imperial gallons.
homousion See homoousion
Not to be confounded with homoiousion.
Hoodoo incorporates practices from African and Native American traditions, as well as some European magical practices and grimoires. While folk practices like hoodoo are trans-cultural phenomena, what is particularly innovative in this tradition is the "remarkably efficacious use of biblical figures" in its practices and in the lives of its practitioners. The word hoodoo first was documented in American English in 1875 and was listed as a noun or a transitive verb. In AAVE, it is often used to describe a magic spell or potion, but it may also be used as an adjective for a practitioner. Regional synonyms for hoodoo include conjuration, conjure, witchcraft, or rootwork. They are not all synonyms, however. For example, witchcraft is problematic as a synonym in that it can imply a moral judgment regarding the practice of hoodoo (i.e. it is evil), or it can be confused with the contemporary Wicca religion. Moreover, a hoodoo practitioner is not to be understood as a rootworker if he or she does not use roots and herbs in their magical practices. Thus, rootwork can be understood as a subcategory or a "type" of hoodoo practice.
Desert or mountain of the dried-up ground, a general name for the whole ountain range of which Sinai was one of the summits ( Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year.
a race of troglodytes who dwelt in the limestone caves which abounded in Edom Their ancestor was "Seir," who probably gave his name to the district where he lived. They were a branch of the Hivites (Gen. 14:6; 36:20-30; 1 Chr. 1:38,39). They were dispossessed by the descendants of Esau, and as a people gradually became extinct (Deut. 2:12-22).
After the manifestation of God's anger against the Israelites, on account of their rebellion and their murmurings when the spies returned to the camp at Kadesh, in the wilderness of Paran, with an evil report of the land, they quickly repented of their conduct, and presumed to go up "to the head of the mountain," seeking to enter the Promised Land, but without the presence of the Lord, without the ark of the convenant, and without Moses. The Amalekites and the Canaanites came down and "smote and discomfited them even unto Hormah" (Num. 14:45). This place, or perhaps the watch-tower commanding it, was originally called Zephath (Judg. 1:17), the modern Sebaiteh. Afterwards (Num. 21:1-3) Arad, the king of the Canaanites, at the close of the wanderings, when the Israelites were a second time encamped at Kadesh, "fought against them, and took some of them prisoners." But Israel vowed a vow unto the Lord utterly to destroy the cities of the Canaanites; they “banned” them, and hence the place was now called Hormah. But this “ban” was not fully executed till the time of Joshua, who finally conquered the king of this district, so that the ancient name Zephath became “Hormah” (Josh. 12:14; Judg. 1:17).
Hotep is an English rendering of a word from the ancient Egyptian language transcribed as htp Gardiner p 579 and 617 = law. The phrase m hotep has been translated to mean literally from law "peace", Gardiner p 583 and 620 "to rest" "be satisfied", "peace", "become at peace" and "at ease" as in the Egyptian philosophy of living the life in Ma3t. prefect: If you have, as leader, to decide on the conduct of a great number of men, seek the most perfect manner of doing so that your own conduct may be without reproach. Justice is great, invariable, and assured; it has not been disturbed since the age of Ptah. To throw obstacles in the way of the laws is to open the way before violence. Shall that which is below gain the upper hand, if the unjust does not attain to the place of justice? Even he who says: I take for myself, of my own free-will; but says not: I take by virtue of my authority. The limitations of justice are invariable; such is the instruction which every man receives from his father.
A Muslim belief that beautiful, virgin women are available to men in Paradise (Heaven) House of Joseph See Tribe of Joseph
This group has not resulted in a loss of life. However, it appears to be a high risk group, with the potential of developing into a destructive cult at some time in the future. It would then pose an extreme danger to its members. There have been a number of negative media reports on this group, including a Newsweek magazine article in 1997-APR, a mention on the "This Morning" TV program for 1997-AUG-28, and an interview of their leader on Hard Copy. Some of The House of Yahweh beliefs are:
They place major emphasis on an end of world scenario which the believed would start on 1998-OCT. Their latest prophecy, published in 1999-SEP, is geared to the 7 year Middle East peace plan which was signed on 1993-SEP-13. They expect that when "the seven year peace plan...starts again in the fall of 2000" that the world will experience "the worst time of trouble ever." According to Isaiah 24, God will make the earth a wasteland and will scatter its inhabitants. The land will be utterly emptied and plundered. By mid-2001, they predict that 80% of the world's population will have been killed as a result of nuclear war. No rain will fall for 1260 days. There have been a series of largely unconfirmed allegations about:
The House of Yahweh issued a news release in 2006 of August stating that nuclear war will begin on September 12, 2006. The war will start around the Euphrates River. Their leader, Yisrayl Hawkins, says that the countdown to the nuclear war began with the signing of the Oslo accords on September 13, 1993. He interprets the Book of Daniel as stating that this is a seven year agreement but would take 14 years to be fully carried out. He interprets Revelation as implying that nuclear war will begin a year, a month and a day prior to the end of the Oslo agreement. Hawkings has posted several video clips on YouTube.com that explains his predictions. https://www.youtube.com/watch?v=UK36gJH0PHI https://www.youtube.com/watch?v=9RsGK1CA34Y hudood See Hudud
Hudud is the word often used in Islamic literature for the bounds of acceptable behaviour and the punishments for serious crimes. In Islamic law or Sharia, hudud usually refers to the class of punishments that are fixed for certain crimes that are considered to be "claims of God." They include theft, fornication, consumption of alcohol, and apostasy.
* A Jew is someone who identifies with the history, culture and future of the Jewish people; * Judaism is the historic culture of the Jewish people, and religion is only one part of that culture; * People possess the power and responsibility to shape their own lives independent of supernatural authority; * Ethics and morality should serve human needs, and choices should be based upon consideration of the consequences of actions rather than pre-ordained rules or commandments; and, * Jewish history, like all history, is a purely human and natural phenomenon. Biblical and other traditional texts are the products of human activity and are best understood through archaeology and other scientific analysis.
The central theme of all three is the elaboration of a philosophy and value system which does not necessarily include belief in any personal deity or "higher power," although the three differ considerably in their tone, form, and ambition. Each has been signed at its launch by various prominent academics and others who are in general agreement with its principles.
In addition, there is a similar
document entitled A Secular Humanist Declaration published in 1980 by
the Council for Secular Humanism. The first manifesto, entitled simply A Humanist Manifesto, was written in 1933 primarily by Roy Wood Sellars and Raymond Bragg and was published with thirty-four signatories including philosopher John Dewey. Unlike the later ones, the first Manifesto talked of a new "religion", and referred to Humanism as a religious movement to transcend and replace previous religions based on allegations of supernatural revelation. The document outlines a fifteen-point belief system, which, in addition to a secular outlook, opposes "acquisitive and profit-motivated society" and outlines a worldwide egalitarian society based on voluntary mutual cooperation, language which was considerably softened by the Humanists' board, owners of the document, twenty years later.
The title "A Humanist
Manifesto" - rather than "The Humanist Manifesto" -
was intentional, predictive of later Manifestos to follow, as indeed
has been the case. Unlike the creeds of major organized religions,
the setting out of Humanist ideals in these Manifestos is an ongoing
process. Indeed, in some communities of Humanists the compilation of
personal Manifestos is actively encouraged, and throughout the
Humanist movement it is accepted that the Humanist Manifestos are not
permanent or authoritative dogmas but are to be subject to ongoing critique. The second Manifesto was written in 1973 by Paul Kurtz and Edwin H. Wilson, and was intended to update and replace the previous one. It begins with a statement that the excesses of Nazism and World War II had made the first seem "far too optimistic", and indicated a more hardheaded and realistic approach in its seventeen-point statement, which was much longer and more elaborate than the previous version. Nevertheless, much of the unbridled optimism of the first remained, with hopes stated that war would become obsolete and poverty would be eliminated. Many of the proposals in the document, such as opposition to racism and weapons of mass destruction and support of strong human rights, are fairly uncontroversial, and its prescriptions that divorce and birth control should be legal and that technology can improve life are widely accepted today in much of the Western world. Furthermore, its proposal of an international court has since been implemented. However, in addition to its rejection of supernaturalism, various controversial stances are strongly supported, notably the right to abortion. The general tone of the second Manifesto has been perceived as moving away from sympathy with libertarian socialism toward a more economically neutral libertarian stance. Initially published with a small number of signatures, the document was circulated and gained thousands more, and indeed the AHA website encourages visitors to add their own name. A provision at the end that the signators do "not necessarily endors[e] every detail" of the document, but only its broad vision, no doubt helped many overcome reservations about attaching their name. Among the oft-quoted lines from this 1973 Manifesto are, "No deity will save us; we must save ourselves," and "We are responsible for what we are and for what we will be," both of which present serious difficulties for Christians, and theists in general, due to doctrines of submission to the will of an all-powerful God.
Another quote is "the battle
for humankind's future must be waged and won in the public school
classroom by teachers who correctly perceive their role as the
proselytizers of a new faith: a religion of humanity that recognizes
and respects the spark of what theologians call divinity in every
human being." " Utilizing a classroom instead of a pulpit
to convey humanist values in whatever subject they teach, regardless
of the educational level - preschool day care or large state university." Humanism and Its Aspirations, subtitled Humanist Manifesto III, a successor to the Humanist Manifesto of 1933, was published in 2003 by the AHA, which apparently wrote it by committee. The new document is the successor to the previous ones, and the name "Humanist Manifesto" is the property of the American Humanist Association. The newest one is deliberately much shorter, listing six primary beliefs, which echo themes from its predecessors:
Signatories included 21 Nobel laureates.
Humanist Manifesto 2000: A Call for New Planetary Humanism is a book by Paul Kurtz published in 2000. It differs from the other three in that it is a full-length book rather than essay-length, and was published not by the American Humanist Association but by the Council for Secular Humanism. In it, Kurtz argues for many of the points already formulated in Humanist Manifesto 2, of which he had been co-author in 1973. Humash See Chumash
Term applied in ancient times to songs in honour of gods, heroes or notable men, and in Christian worship to strophic songs in praise of God.
Hyper-Calvinism historically arose from within the Calvinist tradition among the early English Particular Baptists in the mid 1700s. It can be seen in the teachings of men like Joseph Hussey (d. 1726), John Skepp (d. 1721), Lewis Wayman (d. 1764), John Brine (d. 1765), and to some extent in John Gill (d. 1771). It became widespread among the English Particular Baptists of that day, though Particular Baptists disagreed with the extremes of Wayman, Skepp, and Brine. While this position has always been a minority view, it may still be found in some small denominations and church communities today.
An act or instance of such falseness. hypocrite A person who practices hypocrisy One who, professing virtues that he does not respect, secures the advantage of seeming to be what he depises. IN BRIEF: A person who pretends to be good, pious or sympathetic without really being so.
See also Nestorianism
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