Restoration Verse

The first book length study of the motif of impotency in poetry from early antiquity through to the late Restoration, this book explores the impotency poem as a recognisable form of poetry in the longer tradition of erotic elegy. Hannah Lavery’s central claim is that the impotency motif is adopted by poets in recognition of its potential to signify satirically through its use as symbol and allegory. By drawing together analysis of works in the tradition, Lavery shows how the impotency motif is used to engage with anxieties as to what it means to enact ‘service’ within political and social contexts. She demonstrates that impotency poems can be seen on one level to represent bawdy escapism, but on the other to offer positions of resistance and opposition to social and political concerns contemporary to a particular time. Whilst the link between the 'Imperfect Enjoyment' poems by Ovid and Rochester is well known, Lavery here looks further back to the origins of the concept of male impotency as degradation in the works of earlier Roman poets. This is an important context for considering how the impotency poem then first appears in the French and English vernaculars during the sixteenth century, leading to translations and adaptations throughout the seventeenth century. Lavery's close readings of the poems consider both the nature of the literary form, and the political and social contexts within which the works appear, in order to chart the intertextual development of the impotency poem as a distinct form of writing in the early modern period.

The eight verse anthems in this edition constitute the only full scores of works in Blow's hand that survive in this abundant genre. The scores are located in two manuscripts that are now parts of the collections at Christ Church, Oxford, and the Fitzwilliam Museum, Cambridge. The Oxford manuscript includes five anthems from the 1670s, and each displays a variety of structural and musical-rhetoric procedures, making them ideal representatives of Blow's multifaceted early style. The Cambridge manuscript dates from ca. 1704 and contains three late works on a much larger scale. As a group, the later anthems require considerably greater virtuosity from the solo singers, and individual verse sections grow both longer and more numerous. As representative examples within a much larger repertoire, the works selected for this edition help to reveal important facets in the career of the first person to hold the title, Composer of the Chapel Royal.

An insightful contribution to Old Testament studies, showing how the seemingly bloodthirsty oracle of Jeremiah 48 nevertheless contains a positive Christian reading. In this sophisticated study Julie Woods identifies some salient features of Jeremiah's Moab oracle by means of a careful analysis and comparison of both the Septuagint and the Masoretic Text of Jeremiah 48. She also explores the implications of links between the Moab oracles in Jeremiah 48 and Isaiah 15-16. The focus then moves to theological hermeneutics via an examination of some recent Christian interpretations of the oracle (from Walter Brueggemann, Ronald Clements, Terence Fretheim, Douglas Jones, and Patrick Miller). Building on the observations of these scholars and the conclusions reached from her own textual analyses, Woods provides an innovative Christian reading of the oracle (including two imaginative film scripts to bring the text to life). Perhaps one of the more surprising proposals is that Easter is theultimate horizon of Jeremiah 48.

For many people, remaining optimistic and feeling positive about themselves and their lives is a constant battle—especially when circumstances are difficult and life is hard. For others, negativity is something that only sneaks up from time to time, yet still wreaks havoc in their hearts. Regardless of the root causes, once pessimistic thoughts permeate our minds, our feelings and emotions begin to control us instead of us controlling them. Eventually it doesn’t seem possible to stay positive, happy, and full of joy, and negative thought patterns shake our faith, causing us to sink emotionally, mentally, and spiritually over time. But it doesn’t have to be that way. Despite what storms roll in, hearts anchored in God don’t sink. When we change the way we think, we can change the way we feel and live, even if our circumstances remain the same. Intentionally embracing the opportunity to experience a transformed heart and a renewed mind opens the door for a changed life, because a positive mind will always lead to a more positive life. In Unsinkable Faith, author and Proverbs 31 Ministries speaker Tracie Miles offers hope for women who struggle with negativity. Each chapter explores Tracie’s and other women’s personal stories, showing how they rose above their circumstances by transforming and renewing their minds. Unsinkable Faith is a breath of fresh air for anyone longing for a heart full of joy, an unbreakable smile, and a new, more optimistic perspective on life. This book will equip you to: Replace pessimism with positive thinking by becoming the captain of your thoughts; Learn how true joy and happiness are based on choice, not circumstances; Overcome unhealthy habits of negative thinking by intentionally implementing three easy mind-renewing steps; Stop feeling hopeless and pitiful, and start feeling hope-filled and powerful instead; and Discover that when you change the way you think, you change the way feel, and in turn you can change your life completely.

You are holding in your hands a book that contains every step you need to start your "RESTORATION PROJECT"! Within these pages you will find over 90 Scriptural references blended in with some real life applications. I have also included true life stories from my life as God has been restoring me over the last 25 years. I am a common man writing to you in a very personal and conversational way. You will discover that I have been where you may be and I have the scars to prove it. My prayer is that you will trust these words and learn from my mistakes! God already knows everything about you! He wants you to understand that He is ready and willing to forgive you for anything you have done! He is eager to start within you, your personal "RESTORATION PROJECT". Matthew J. Kelley is married to a loving Christian woman named Lydia. God has blessed them with a wonderful blended family which now includes three daughters ages 13, 12, and 10. Matthew currently pastors two churches in Sumter County Alabama and is enrolled in the Levelle College undergraduate program of the New Orleans Baptist Theological Seminary. He is the founder of Restoring Ministries, Inc. which is a ministry dedicated to helping people come back to and enjoy an eternal relationship with Jesus Christ. Part of this ministry includes traveling abroad teaching the principles of Godly Restoration. Matthew is an avid outdoorsman and has had several articles printed in outdoor publications. However, "The Restoration Project" is his first book to author, but hopefully not his last.

James's letter is famous for its practical wisdom and its heart for gospel transformation reflected in action. James is like Proverbs in the New Testamentâ€"but written as a letter, reflecting the New Covenant of Christ. It advises believers facing cultural challenges in the diaspora how to approach practical issues like trials and suffering, the proper use of the tongue, and poverty and wealth from a worldview shaped by Christ. Stated simply, it teaches believers about living life in God's world by God's rules. In James Verse by Verse, the late Grant R. Osborne invites readers to delve into this uniquely structured, immensely practical book. James is all about what early Christians called "the Way" and, as such, holds a unique place in the New Testament. This commentary will help modern readers embrace James as a distinctively Christian letter, full of wisdom for everyday life.

The King James Version (KJV), commonly known as the Authorized Version (AV) or King James Bible (KJB), is an English translation of the Christian Bible for the Church of England begun in 1604 and completed in 1611. First printed by the King's Printer Robert Barker, this was the third translation into English to be approved by the English Church authorities. The first was the Great Bible commissioned in the reign of King Henry VIII, and the second was the Bishops' Bible of 1568. In January 1604, King James I convened the Hampton Court Conference where a new English version was conceived in response to the perceived problems of the earlier translations as detected by the Puritans, a faction within the Church of England. James gave the translators instructions intended to guarantee that the new version would conform to the ecclesiology and reflect the episcopal structure of the Church of England and its belief in an ordained clergy. The translation was done by 47 scholars, all of whom were members of the Church of England. In common with most other translations of the period, the New Testament was translated from Greek, the Old Testament was translated from Hebrew text, while the Apocrypha were translated from the Greek and Latin. In the Book of Common Prayer (1662), the text of the Authorized Version replaced the text of the Great Bible - for Epistle and Gospel readings - and as such was authorized by Act of Parliament. By the first half of the 18th century, the Authorized Version was effectively unchallenged as the English translation used in Anglican and Protestant churches. Over the course of the 18th century, the Authorized Version supplanted the Latin Vulgate as the standard version of scripture for English speaking scholars. Today, the most used edition of the King James Bible, and often identified as plainly the King James Version, especially in the United States, closely follows the standard text of 1769, edited by Benjamin Blayney at Oxford. Editorial Criticism: F. H. A. Scrivener and D. Norton have both written in detail on editorial variations which have occurred through the history of the publishing of the Authorized Version from 1611 to 1769. In the 19th century, there were effectively three main guardians of the text. Norton identified five variations among the Oxford, Cambridge and London (Eyre and Spottiswoode) texts of 1857, such as the spelling of "farther" or "further" at Matthew 26:29. In the 20th century, variations between the editions was reduced to comparing the Cambridge to the Oxford. Distinctly identified Cambridge readings included "or Sheba" (Josh. 19:2), "sin" (2 Chr. 33:19), "clifts" (Job 30:6), "vapour" (Psalm 148:8), "flieth" (Nah. 3:16), "further" (Matt. 26:39) and a number of other references. In effect the Cambridge was considered the current text in comparison to the Oxford. Cambridge University Press introduced a change at 1 John 5:8 in 1985 reverting its longstanding tradition of having the word "spirit" in lower case to have a capital letter "S." It has also done the same in some of its publications in Acts 11:12 and 11:28. These are instances where both Oxford and Cambridge have now altered away from Blayney's 1769 Edition. The distinctions between the Oxford and Cambridge editions has been a major point in the Bible version debate. Differences among Cambridge editions, in the 21st century, has become a potential theological issue, particularly in regard to the identification of the Pure Cambridge Edition. Translation The English terms "rejoice" and "glory" stand for the same word in the Greek original. In Tyndale, Geneva and the Bishops' Bibles, both instances are translated "rejoice." In the Douay-Rheims New Testament, both are translated "glory." Only in the Authorized Version does the translation vary between the two verses. In the Old Testament the translators render the Tetragrammaton YHWH by "the LORD" (in later editions in small capitals as LORD), or "the LORD God"