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In the Byzantine Rite, whenever a priest is officiating, after the Lord's Prayer he intones this augmented form of the doxology, "For thine is the kingdom and the power and the glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.", [k] and in either instance, reciter(s) of the prayer reply "Amen".
The following other wikis use this file: Usage on ms.wikisource.org Page:The Lord’s prayer in five hundred languages.pdf/114; Usage on wikisource.org
According to Kikuyu creation myth, Ngai created humanity, the first man called Gikuyu, and the first woman called Mumbi. Ngai created a mountain "As his resting place when on inspection tour and as a sign of his wonders." [6] Gĩkũyũ and Mũmbi bore nine daughters who became the origins of 9 clans of Kikuyu people. "The names of the main ...
It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son's words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, when as sinners we make petition for our offences. [5]
Following the Way, then, is like going on a cosmic trek. Even more unexpected than the panoply of Indo-European cognates for Tao (drog) is the Hebrew root d-r-g for the same word and Arabic t-r-q, which yields words meaning "track, path, way, way of doing things" and is important in Islamic philosophical discourse. [49]
Kikuyu or Gikuyu (Gikuyu: Gĩkũyũ) (also known as Gĩgĩkũyũ) is a Bantu language spoken by the Gĩkũyũ (Agĩkũyũ) of Kenya. Kikuyu is mainly spoken in the area between Nyeri , Nairobi and Nakuru .
Xinxin Ming (alternate spellings Xin Xin Ming or Xinxinming) (Chinese: 信心銘; Pīnyīn: Xìnxīn Míng; Wade–Giles: Hsin Hsin Ming; Rōmaji: Shinjinmei), meaning literally: "Faith-Mind Inscription", is a poem attributed to the Third Chinese Chán Patriarch Jianzhi Sengcan (Chinese: 鑑智僧璨; Pīnyīn: Jiànzhì Sēngcàn; Wade–Giles: Chien-chih Seng-ts'an; Romaji: Kanchi Sōsan ...
Han dynasty Chinese talisman, part of the Wucheng Bamboo-slips []. Scholarly research into the history of Taoist symbolism has always been a particular challenge, because historically, Taoist priests have often used abstruse, obscure imagery writing to express their thoughts, meaning that a path to their successful decipherment and interpretation isn't always readily found in primary sources. [9]