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The Divine Liturgy |
The Divine Liturgy has its origins in the Sacrament of the Holy Eucharist, instituted by the Lord Himself: Now on the first day of Unleavened Bread the disciples came to Jesus, saying, Where will You have us prepare for You to eat the passover? He said, Go into the city to a certain one, and 'say to him, 'The Teacher says, My time is at hand; I will keep the Passover at your house with My disciples.' And the disciples did as Jesus had directed them, and they prepared the Passover. When it was evening, He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, Take, eat; this is My body. And He took a cup, and when He had given thanks He gave it to them, saying, Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30). This Eucharistic Supper and the Lord's commandments concerning it were held sacred by the Apostles; for when they met together, they spent the time in prayer, in the singing of sacred hymns, and the breaking of bread in memory of Christ. That is, they celebrated the Holy Eucharist. This custom became the cornerstone of the new Christian community, and is witnessed to by St. Paul in his first letter to the Corinthians: / received from the Lord what I also delivered to you, that the Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it, and said, This is My body which is broken for you. Do this in remembrance of Me. In the same way also the cup, after supper, saying, This cup is the new covenant in My blood. Do this, as often as you drink it, in remembrance of Me (1 Cor. 11:23-25). In the course of time the Eucharistic gathering became more developed. Originally the public portion of the Liturgy (the Synaxis, or gathering), consisting of instruction, Scripture readings, etc., primarily for the Catechumens who were about to receive Baptism, and the Eucharist (a private gathering of the faithful only) were celebrated separately; but about the 4th Century they were linked together, and eventually expanded. In time, the Service of Preparation (or Proskomedia) was joined to it. Customarily three Liturgies are celebrated by the Orthodox the Liturgy of St. John Chrysostom, the Liturgy of St. Basil the Great, and the Liturgy of the Presanctified Gifts. The first two are entitled ...of Saint John..., ...of St. Basil..., since each contains prayers undoubtedly composed by St. John and St. Basil, respectively. The Presanctified Liturgy (at which no consecration takes place, since the Holy Gifts are presanctified on the previous Sunday) probably contains prayers composed by Pope St. Gregory Dialoges, to whom this Liturgy is attributed. In addition, in a few places, such as at Jerusalem, the Liturgy of St. James the Brother of the Lord is celebrated only on the patronal feast day of St. James (Oct. 23). The Divine Liturgy can be celebrated only by a Bishop or a Priest, and neither can celebrate more than one Liturgy in one day. This is because they must partake of the Holy Gifts, having, of necessity, prepared themselves beforehand by fasting, prayer, etc. [If the Holy Gifts would be consumed before another Liturgy, the fast would therefore be broken!] The Liturgy can be celebrated only at an Altar (Holy Table) upon which is placed an Antimension consecrated by a Bishop this constitutes his permission to serve the Liturgy although the Liturgy may be served at another place, as long as the Antimension is present. Not more than one Liturgy may be celebrated at one Altar (Holy Table), upon one Antimension, in one day. Upon entering the church before the Divine Liturgy is to be served, the Priest (and Deacon) stand before the Holy Doors and say the Entrance Prayers. Then, after asking for and receiving in turn forgiveness of the faithful, they enter the Altar; and having made three prostrations before the Holy Table, they kiss the Holy Gospel (Priest) and the Table itself (Priest and Deacon). After this they vest with appropriate prayers and blessings the Deacon in Stikharion, Cuffs and Orarion (Stole), and the Priest in Cassock, Epitrachelion, Belt, Cuffs, Nabedrennik and Palitsa (if so awarded), as well as the Phelonion. Then both wash their hands and prepare to celebrate the Liturgy of Preparation (the Proskomedia). Liturgy of Preparation.The first part of the Divine Liturgy (not really part of the Liturgy proper) is the Proskomedia (Greek the bringing of gifts). In ancient times the faithful brought gifts of bread and wine and from these the Priest selected that to be used at the Holy Eucharist. At the present time, the Priest usually prepares five loaves (one loaf in the Greek tradition), in remembrance of the five loaves that fed 5,000 people in the Gospel, called Prosphora (oblations) made of wheat flour, mixed with plain water, and leavened. On the top of each loaf is a Cross with the Greek inscription IC, XC, NI, KA, in the four corners, meaning (in Greek) Jesus Christ conquers. The wine must be made from the juice of red grapes with nothing added. From the first loaf a cube, the size of the entire seal on top, is cut out. This cube, called the Lamb, signifies Jesus Christ, the Paschal Lamb. This is placed on the center of the Paten. A Cross is incised on the top of the Lamb and with the spear the side is pierced in remembrance of the piercing of the Savior's side. At the words ...blood and water came out, wine and water are poured together into the Chalice. From the second loaf a particle is taken out, signifying the Mother of God, and placed at the Lamb's right (the left, looking down at the paten). From the third loaf, nine particles are taken out, signifying nine classes of Saints: 1) St. John the Baptist, 2) Prophets, 3) Apostles, 4) Sainted Hierarchs, 5) Martyrs, 6) Holy Monks and Nuns, 7) Holy Unmercenaries and Physicians, 8) the Ancestors of God, Joachim and Anna, the Saint whose church it is, the Saint of the day (one particle for all), and 9) the Saint whose Liturgy it is. These are placed in three rows of three particles each, at the Lamb's left (the right, looking down). From the fourth loaf particles are taken out for the living and placed in a row below the Lamb, and from the fifth loaf particles are taken out for the departed and placed in a row below that of the living. Thus all of the particles are arranged on the Paten around the Lamb, depicting the Church Militant and Triumphant, united in the Liturgy as in common divine service. The Star (or Asterisk) is then placed over the particles to keep them in place, at the same time signifying the Star of Bethlehem which came over the place where the Christ Child lay. Then the Paten and Chalice are covered by veils, respectively, and both covered by a larger veil the Aer signifying that Christ was clothed in glory, that His glory covered the whole world and that He covers us also with His grace. The prepared elements are then censed by the Priest, who prays that the Lord may bless the gifts and accept them in memory of those offering them and on behalf of those for whom they were offered and also that he, the Priest, be worthy to celebrate the Holy Mystery. Liturgy of the Catechumens.The second part of the Divine Liturgy (the Liturgy proper) is called the Liturgy of the Catechumens (or the Liturgy of the Word). In ancient times, not only the faithful, but also the Catechumens (those preparing for Holy Baptism) and Penitents (those excluded from Holy Communion for a time) were present at this portion of the Divine Liturgy, which consists of prayers, hymns in honor of the Holy Trinity, and readings from the Word of God. This, of course, was taken over from the old Synagogue worship with which the earliest Christians were familiar. It begins with the opening of the Holy Doors, signifying the heavens opened at the Baptism of the Lord, and the exclamation of the Priest, Blessed is the Kingdom..., which is a glorification of the Kingdom of the Most-Holy Trinity, which Jesus has come to establish on earth. The Deacon (or Priest if no Deacon; this holds true for most of the Deacon's parts) begins the Great Litany (often called the Litany of Peace because of the words, In peace let us pray to the Lord!) which consists of twelve petitions dealing with man's most pressing needs peace, seasonable weather, God's help for travelers, the sick, etc. After the Priest's exclamation at the end of the Great Litany, For unto Thee are due all glory, honor and worship..., ideally two Choirs sing the Antiphons (Greek sounding in answer responsive singing of two Choirs standing opposite each other), which are divided by the Little Litanies into three parts, in honor of the Holy Trinity. One of three types of Antiphons are sung, depending on the importance of the day. The type most frequently sung are the Typical Antiphons (Ps. 104, 146 and the Beatitudes, Matt. 5:3-12), so-called because they form part of the typical service. These are sung on Sundays and major Feast Days. On Great Feast Days, special Antiphons are sung, consisting of prophetic verses selected from the Psalms, appropriate to the particular Feast being celebrated, to which are joined hymns relating to the Feast. For this reason, these Antiphons are commonly called the Festal Antiphons. On ordinary weekdays, if it not be a major feast, the Daily Antiphons are sung, consisting of Psalm 92, 93 and 95. To the Second Antiphon of the Typical group is joined a hymn glorifying the Incarnation of the Son of God Only-begotten Son and Immortal Word of God.... During the singing of the Third Antiphon, the Holy Doors are opened, signifying the going-out of the Savior to preach to the world. The Priest, preceded by the Deacon holding the Holy Gospels, and a Candle-Bearer, make a solemn entrance (the Little Entrance), going out through the North Deacon's Door and entering the Altar again through the opened Holy Doors. The Book of the Gospels here represents Christ Our Lord, and the candle going before signifies that Christ, represented by the teachings of the Gospels, is the Light of the World. In ancient times, during the persecutions, the Gospel Book was borne out from a secret place (where the sacred vessels also were kept). This also marked the first entry of the Celebrant into the Sanctuary (the main body of the Church) and signaled the beginning of the Liturgy. The clergy vested in a separate room, called the Sacristy, where the Gospel and Cross were kept and then proceeded to the Sanctuary. The Catechumens were then commanded to depart and the Celebrants, headed by the Bishop, entered into the Sanctuary itself. According to ancient rules of the Jerusalem Church of the Resurrection and the Church of St. Sophia in Constantinople, the Liturgy of the Catechumens was held in a separate place from the Liturgy of the Faithful. After the entrance into the Sanctuary, breads, etc., were selected from among those offered by the faithful and the Proskomedia performed. Later the Proskomedia was transferred to the beginning of the Liturgy, although in a room separate from the Altar; the Little Entrance was made from this room, to the Sanctuary and then into the Altar. This ancient practice is preserved somewhat in the Hierarchical Divine Liturgy, although the Proskomedia is now usually performed at the side of the Altar itself, the Procession proceeding through the North Deacon's Door. After the Little Entrance, which is an expression of entering into the Sanctuary and joining there the Saints, the Church glorifies those Saints or the sacred event of the Feast Day by singing triumphant hymns in their honor Troparia and Kontakia. The Troparia and Kontakia are special short hymns sung in one of the Eight Tones composed in honor of the Feast or Saint (s) commemorated and express the essence of the Feast or the life and spiritual feats of the Saint (s). The Troparia and Kontakia are similar to each other in length, literary form, etc., but each stresses a different aspect of the essence of the commemoration. While the Troparion provides us with a picture of the external side of the commemorated event, the Kontakion draws attention to the inner aspect, and vice versa. The Kontakia, however, usually reflect more fully the essence of the sacred event. This can be seen, for example, in the following Troparion and Kontakion of the Feast of Holy Pentecost: Blessed art Thou, O Christ our God, Who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit; through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee! [Troparion] When the Most High came down and confused the tongues, He divided the nations; but when He distributed the tongues of fire, He called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit! [Kontakion] After the Troparia and Kontakia, the Choir sings the Trisagion Hymn: Holy God! Holy Mighty! Holy Immortal, have mercy on us! According to Church Tradition, the origin of the Trisagion is as follows. At the beginning of the 5th Century there was a great earthquake in Constantinople. In connection with this, services were held in all the city churches, followed by a procession around the city. Among the worshippers was a young boy who heard the miraculous singing of the Angels: Holy God! Holy Mighty! Holy Immortal! He recounted what he had heard to all those around him, whereupon the Christians began to sing the hymn, adding the words, Have mercy on us! and the earthquake stopped. From this time, the prayer was adopted by the Holy Church. Through the singing of this prayer, the Church arouses believers to a spiritual contemplation of the Lord of glory Whom the heavenly powers extol, to repent of their sins and turn to Him for mercy and grace bestowing aid. During the singing of the hymn, Christians recall the vision of the Prophet Isaiah, who saw the Throne of God surrounded by the holy angels, singing: Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory! Shaken by this vision, the Prophet cried: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of people of unclean lips (Is. 6:3, 5)! At Hierarchical services, the Trisagion is sung seven times, since, in Sacred Tradition, seven is seen to be a symbol of perfection: And on the seventh day God finished His work which He had done (Gen. 2:2). On certain Feast Days (Elevation of the Cross and the 3rd Sunday of Great Lent), the Trisagion is replaced by, Before Thy Cross, we bow down in worship, O Master.... On other Feast Days (Nativity of Christ, Theophany, Lazarus Saturday, Holy Saturday, Bright Week, Pentecost), the Trisagion is replaced by, As many as have been baptized into Christ.... Next comes the Epistle and Gospel lessons, which are preceded by special Prokeimena (Greek proceeding), which serve as an introduction to lessons from the Epistle and Gospel (the Prokeimenon before the Gospel being the Alleluia). These are usually taken from the Psalms, serving to prepare our minds to comprehend what is read, indicating in brief the significance and importance of the Scripture Lessons. In ancient times, Old Testament lessons were also read here (preserved at Festal Vespers). During the reading of the Epistle lesson, the Deacon censes the Altar, Iconostasis, the Celebrant(s), Reader, Singers and Faithful. This is prescribed as a sign of reverence before the reading of the Gospel lesson and indicates that through the preaching of the Gospel, the grace of the Holy Spirit, which has spread to all corners of the world, fills men's hearts with the taste of life eternal (2 Cor. 2:14). At the conclusion of the Epistle lesson, the Prokeimenon Before the Gospel is chanted (now called the Alleluia) with the threefold refrain Alleluia! Then the Gospel is brought out and the Gospel lesson is read by the Deacon. Before the Gospel is placed a lit candle as a sign of veneration for the Word of God 'and as a symbol of the Light of God which emanates from the Gospel, illumining the listeners to the attainment of saving mysteries. The Gospel is read from the Ambo (Greek anabaino I ascend), signifying an elevated spot a boat, or a hill from which the Lord preached to the people. After the Gospel reading follows the Sermon (sometimes moved to the end of the Liturgy) and then the Litany of Fervent Supplication, since it is meet, that after hearing the Word of God, we should pray to Him with redoubled fervor for the things necessary for soul and body. On certain days this Litany is followed by the Litany for the Dead. Then follows the Litany of the Catechumens, referring to that ancient class of people the Catechumens who were being instructed in the Christian faith and prepared for Baptism. Immediately after this Litany, the Catechumens were dismissed, Depart, Catechumens! Catechumens, depart!.... The institution of the Catechumenate has now fallen into disuse, but the Litany still remains, to remind us of the vows made at Baptism and to arouse in the faithful a humble consciousness of sin. With the Dismissal of the Catechumens, who were not considered to be sufficiently prepared by the early Church to behold the Holy Mysteries without understanding them, this second part of the Divine Liturgy the Liturgy of the Catechumens ends. Liturgy of the Faithful. The third part of the Divine Liturgy is called the Liturgy of the Faithful, since only the Faithful in ancient times were permitted to be present for the Sacrament of the Eucharist. The Liturgy of the Faithful can be divided into four parts: 1) the final preparation of the Holy Gifts and the faithful for the Sacrament of the Eucharist; 2) the Sacrament of the Eucharist (primarily the Eucharistic Canon Anaphora); 3)the preparation for Communion and the partaking of Communion; and 4) the Thanksgiving for Communion and the conclusion of the Liturgy. After two Little Litanies for the faithful, the Holy Doors are opened and the Cherubic Hymn is sung, so-called because we are preparing to minister at the Throne of God even as the Cherubim minister at the Heavenly Throne. During the singing of this hymn, during which the Deacon censes the Altar, Iconostasis, Clergy and Faithful, the Great Entrance is made, typifying the Lord going to His voluntary Passion and Death. The Angels are with us at Christ's going-out; for Christ, as King, is upborne invisibly by them. In this Entrance, the Holy Gifts are borne from the Table of Oblation to the Altar, by passing out through the North Deacon's Door and then in through the Holy Doors. In the early days of the Church, during this Entrance all those who had brought or sent offerings for the use of the Church were mentioned by name. This is retained, but in expanded form, by the Russian Church. The Greeks retain only the last phrase, You and all Orthodox Christians, may the Lord God remember.... The Chalice and Paten are then placed on the Holy Table and covered with the large veil (Aer). The removal of the Chalice and Paten from the Deacon's head symbolizes the removal of the Body of Christ from the Cross. We the faithful are present at the placing of the Body in the tomb (the Holy Table) and wrapped in linens (the Aer), which also symbolizes the stone rolled across the door of the tomb for which reason the Holy Doors are closed and the curtain drawn in the Russian tradition. At the same time, the conclusion of the Cherubic Hymn is sung, with the addition of Alleluia, followed by a Litany of Supplication, in which we ask for spiritual mercies. After the Litany, the Clergy exchange the Kiss of Peace at the summons of the exclamation, Let us love one another.... In ancient times the faithful would also observe this Kiss of Peace, now only preserved by the Clergy. In response to the summons, the Choir sings the short confession of the Holy Trinity: Father, Son and Holy Spirit, the Trinity, One-in-Essence, and Undivided! The Deacon then intones, The Doors, the Doors..., which, in ancient times, were guarded so that no unworthy persons or pagans might enter the Sanctuary during the celebration of the Holy Eucharist. This custom is not adhered to now, but still serves to remind us to guard the doors of our soul against all evil thoughts as we prepare to confess our faith in the words of the Creed, and to give heed to the Holy Mysteries. The Creed, which was formulated during difficult times in the Church's history, during the heretical divisions and the struggle for purity in her dogmas, is now sung. The first part of the Creed (which is discussed in more detail in a separate place in this book) is our confession of God the Father, and an extensive confession of the Son. This confession of faith is an introduction to the acceptance of our salvation and our participation in eternity. The Eucharistic Canon (Anaphora).Having sung the Creed together with the Congregation, the Deacon then turns to the people and intones: Let us stand aright.... These words are a summons to inner spiritual concentration, to be attentive and reverent towards the Sacrament about to be celebrated. We must bear in mind that the Holy Gifts must be offered to God in spiritual peace, as this Sacrifice is made to God not only for us, but from us; we are assisting at it as participants in the Divine Liturgy. With these words, begins the most sacred part of the Divine Liturgy the Eucharistic Canon (or Anaphora, Greek offer). The Choir responds, A mercy of peace..., signifying that the Eucharistic Sacrifice on God's part is His great mercy towards us and is the result of our reconciliation with God through Our Savior; while on our part it is our praise of God's Majesty, revealed in the Divine Economy of our salvation (Heb. 13:15; Ps. 50:14). In keeping with ancient custom, the Priest turns to the people with St. Paul's words, The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with all of you (2 Cor. 13:14). By this blessing the Celebrant wishes the worshippers that the highest spiritual gifts grace, love and communion be sent down from the Throne of the Holy Trinity. On behalf of the Congregation, the Choir responds to the Priest's blessing with the mutual wish for spiritual well-being, And with your spirit! that is, they wish his soul the same gifts and blessings from God the Almighty. In order to focus the feelings of the soul upon the celebration of the Sacrament of the Holy Eucharist, the Priest summons all in the church to elevate their hearts from earth heavenwards, to the eternal and heavenly, to Our Lord God: Let us lift up our hearts! The human heart is that spiritual organ through which man perceives the spiritual world on high and enters into communion with God. As the Lord Himself says, Blessed are the pure in heart, for they shall see God (Matt. 5:8). The Congregation responds through the Choir: We lift them up unto the Lord, which affirms that their hearts and minds are striving after the heavenly, God's Throne, and God Himself. Following the example of Christ our Savior, Who thanked God the Father at the Last Supper (Luke 22:17-19), the Priest then summons the Faithful to give thanks to God: Let us give thanks to the Lord. The Choir responds: It is meet and right..., during the singing of which the Priest reads the First Eucharistic Prayer, It is meet and right to sing of Thee..., in which is contained a thanksgiving for the Sacrifice which was offered for us by the Son, and further, for making us ascend to Heaven, concluding with the exclamation, Singing the triumphant hymn.... The Choir responds with the Song of the Seraphim, Holy, Holy, Holy, Lord of Sabaoth..., taken partly from the Prophet Isaiah and partly from the Apocalypse (Revelation) of St. John. As the Choir sings, the Priest reads the Second Eucharistic Prayer, in which, mentally among the hosts of Angels present at the celebration of the Eucharist, he praises the Lord for the Economy of Salvation of mankind: With these blessed powers..., ending with the exclamation, Take, eat... and Drink of it, all of you..., the words of the Savior at the Last Supper, when the Holy Eucharist was instituted. The Choir sings Amen after each; and during the second Amen, the Priest reads the Prayer of Commemoration: Remembering this saving commandment.... Then as the Deacon raises the Paten and Chalice with crossed arms, the Priest exclaims, Thine own, of Thine own, we offer unto Thee, on behalf of all and for all! We note here that what is being offered is not that which belongs to us, but that which belongs to the Savior. As the Choir sings, We praise Thee..., the Priest prays, Again we offer unto Thee this reasonable and bloodless worship, and ask Thee, and pray Thee, and supplicate Thee: Send down Thy Holy Spirit upon us and upon these Gifts here offered. Thus the Priest and worshippers fervently pray the Heavenly Father to send down the Holy Spirit both upon the worshippers and the Holy Gifts upon the worshippers to cleanse them of all evil and make them worthy to partake of Christ's Sacrifice; upon the Holy Gifts to consecrate them and make them into the precious Body and Blood of Our Lord. This invocation of the Holy Spirit is called the Epiclesis (meaning invocation). In it the Church confesses her faith in the sanctifying power of the Holy Spirit, considering this to be the loftiest moment in the Prayer. In the Russian Church, the Troparion of the Third Hour, O Lord, Who didst send down Thy Most Holy Spirit upon Thine apostles at the third hour..., is recited thrice, and although it appears only about the 15th-16th Centuries, it well conveys the tender and penitent feelings with which the celebrants of the Eucharist accomplished the consecration of the Holy Gifts. The next prayer is that of intercession, Again we offer unto Thee this reasonable worship..., in which the Priest commemorates the members of the Church, in whose behalf the Holy Eucharist has been offered, ending with a commemoration of the Most-Holy Theotokos, Especially for our Most-Holy, Most-Pure, Most-Blessed and Glorious Lady Theotokos and Ever-Virgin Mary. The Choir sings, It is truly meet... (or some other hymn if it be a Great Feast). While this is being sung, the Priest continues with the commemoration of St. John the Baptist, the Departed, the Episcopate and the ruling authorities, ending with the exclamation, Among the first, remember, O Lord.... This is a prayer for the Church in her earthly activity for the life of men. And grant that with one mouth and one heart... is a Trinitarian doxology which concludes the Eucharistic Prayer. The worshippers respond with Amen, symbolizing their participation in the offering of the Sacrifice and in the commemoration of the members of the Church. Immediately after this part of the Liturgy begins the Preparation of the Faithful for Communion. The Deacon chants the Litany of Supplication which, appropriately, is followed by the Lord's Prayer, perfectly expressing the Eucharistic sense of the petition, Give us this day our daily bread. After the exclamation, For Thine is the Kingdom..., the Priest blesses the people: Peace be unto all! The curtain is drawn, and as the Lamb is elevated by the Priest, he exclaims: The Holy Things, for the holy! a call to the Saints (the Faithful) to communion after which the Choir responds, One is Holy... and then the Communion Hymn, which relates to the memories of the day and the Lessons from the Gospel and Epistle. Holy Communion.Communion is preceded by the fraction of the Lamb. The Priest and concelebrating Clergy, if any, communicate from the portion XC and the portions NI and KA are for the Communion of the laity. The portion 1C is placed in the Chalice last. Hot water is poured into the Chalice after the 1C portion, symbolizing the water that poured forth from the Lord's side, showing that although He was dead, His body was not devoid of divine virtue that is, the warmth and vitality of the Holy Spirit. After the Communion of the Clergy, the curtain is opened and the Priest comes out with the Chalice, at the exclamation, In the fear of God and with faith, draw near! Before the Communion of the Faithful, the Communion Prayer a brief Symbol of Faith in Christ is recited. Prayer: I Believe, O Lord and I confess that Thou art truly the Christ, the Son of the living God, Who earnest into the world to save sinners, of whom I am first, I Believe also that this is truly Thine own most pure Body, and that this is truly Thine own precious Blood, Therefore, I pray Thee: have mercy upon me and forgive my transgressions, both. voluntary and involuntary, of word and of deed, of knowledge and of ignorance. And make me worthy to partake wit/tout condemnation of Thy most pure Mysteries; for the remission of my sins, and unto fife everlasting. Amen. Of Thy Mystical Supper, O Son of God, accept me today as a communicant for I will, not speak of Thy Mystery to Thine enemies; neither like Judas wilt I give Thee a kiss; But like the thief wilt I confess Thee: Remember me, O Lord, in Thy Kingdom. May the communion of Thy holy Mysteries Be neither to my judgment, nor to my condemnation, O Lord, But to the heating of soul and Body. All the Faithful, adults and infants, alike, are communicated, partaking of the mingled Holy Body and Blood by means of a special spoon. Infants receive Holy Communion by virtue of their having received Holy Chrismation immediately after Baptism, which makes them full members of the Church of Christ. The approaching faithful receive the Holy Gifts with arms crossed on the breast; after receiving, very gently, they kiss the edge of the Chalice, as if it were the side of Christ Himself. As the Priest communes each of the faithful, he says, The servant (handmaid) of God (name) partakes of the precious and holy Body and Blood of our Lord and God and Savior Jesus Christ, for the remission of sins and unto life everlasting. During the Communion the Choir sings, Receive the Body of Christ... (or another hymn at certain other times). After the Communion, the Priest carries the Chalice into the Altar and places it on the Holy Table, after which he turns and blesses the people, O Lord, save Thy people..., at which the Choir sings the hymn setting forth what mercies the people have received: We have seen the True Light.... Then, taking up the Chalice, the Priest faces the people, saying quietly, Blessed is our God.../'and then aloud, Always, now and ever..., which symbolizes the Lord's Ascension into Heaven. As the Priest carries the Chalice to the Table of Oblation, the Choir sings the Hymn of Thanksgiving, Let our mouths be filled with Thy praise, O Lord.... Thus, in the Liturgy the earthly life of Jesus Christ passes before us. The Liturgy concludes with a short Litany of Thanksgiving and the Prayer Before the Ambo, O Lord, Who blessest those who bless Thee.... The Choir responds with, Blessed be the Name of the Lord... (thrice) and (rarely done now), the first eleven verses of Psalm 34: / will bless the Lord at all times.... The final blessings are bestowed, and the Faithful come up to kiss the Handcross held by the Priest. Those who had not communed, then receive a piece of the bread which remained after the Lamb was cut out at the Proskomedia, for which reason it is called Antidoron (in place of the Gifts). The communicants remain after the Dismissal to listen to more prayers of thanksgiving for Communion. The Holy Gifts, if not consumed by a Deacon, are consumed by the Priest. The particles which had been taken out at the Proskomedia, other than the Lamb i.e., for the Theotokos, Saints, living and dead having by now been placed in the Chalice, are likewise consumed. The Liturgy of St. Basil the Great. The Liturgy of St. Basil differs from the usual Liturgy of St. John Chrysostom in the following particulars. The Prayers at the time of the Eucharistic Canon are substantially longer and the hymns sung at this point are sung to special melodies to accommodate the length of the Prayers. The Words of Institution, Take, eat... and Drink of it... are somewhat different and instead of It is truly meet..., the hymn, All of Creation rejoices...is sung. At the Proskomedia and at the final Dismissal of the Liturgy, St. Basil is commemorated rather than St. John Chrysostom. The Liturgy of the Presanctified Gifts. The Holy Fathers considered that it was unbefitting the contrition of Great Lent to serve the full Liturgy of St. John Chrysostom or St. Basil the Great, so that these Liturgies are allowed only on Saturdays and Sundays of the Fast, as well as on the Feast of the Annunciation and Holy Thursday. In its place, on Wednesdays and Fridays of Great Lent, as well as on Thursday of the Fifth Week and the first three days of Passion Week, the Liturgy of the Presanctified Gifts is celebrated. [If the patronal feast of a church or monastery falls on a weekday of Great Lent, or if one of a small handful of major feasts fall thereon, the Presanctified Liturgy is celebrated on that day.] This Liturgy is called Presanctified, since the Holy Gifts were presanctified (or consecrated) on the previous Sunday. This Liturgy consists of Vespers, followed by a portion of the full Liturgy, omitting the consecration of the Holy Gifts. The structure of the Vesperal part of the Presanctified Liturgy is identical to the first half of ordinary Vespers regular beginning, Psalm 104, Great Litany, Kathisma (usually the 18th), Lord, I have called..., with ten appointed Stikhera, accompanied by a censing of the whole church, Entrance with either the censer or Gospel Book (if there will be a Gospel reading because of a Feast), O Jesus Christ, the Joyful Light..., and then the Prokeimenon. During the reading of the Kathisma, the Presanctified Gifts are solemnly transferred from the Holy Table to the Table of Oblation. After the Prokeimenon, an appointed Old Testament Lesson is read, followed by another Prokeimenon. Then, as everyone makes a prostration, the Priest turns and faces the Faithful with a candle and censer, intoning, The Light of Christ illumines all! This signifies that the Prophets, from whose writings we have heard and shall hear were illumined by the same light (the Light of Christ) that still enlightens all men. A second Old Testament lesson is now read. At the conclusion of the second Old Testament Lesson, the moving hymn of supplication, Let my prayer arise... is sung, with the Faithful and Clergy on bended knees: Let My Prayer Arise: Let my prayer arise in Thy sight as incense, and let the lifting up of my hands be an evening sacrifice. Lord, I have called to Thee, hear me! Attend to the voice of my prayer when I call to Thee! Set a guard over my mouth, O Lord, a. secure around my lips! Incline not my heart to words of evil, to invent excuses for my sins. Let my prayer arise in Thy sight as incense, and let the lifting up of my hands Be an evening sacrifice. This is followed by the Lenten Prayer of St. Ephraim the Syrian and three prostrations. If Gospel and Epistle lessons are prescribed (usually if it be a feast), they are said here. Then, whether Gospel and Epistle lessons or not, the Litany of Fervent Supplication is chanted, as well as a Litany for the Catechumens and finally their dismissal. [In the ancient Church, among the Catechumens there were some who were soon to be baptized (illumined) usually on Holy Saturday and after the mid-point of the Great Lent, a special Litany was inserted for them at this point at the Presanctified Liturgy: All catechumens, depart. Depart, catechumens. As many as are preparing for illumination, draw near. Pray, you who are preparing for illumination, etc.] With the Dismissal of the Catechumens, the Liturgy proper begins. After two Litanies for the Faithful, as at the full Liturgy, the Choir sings the special Cherubic Hymn: Now the powers of heaven do serve invisibly with us. Lo, the King of glory enters. Lo, the mystical sacrifice is upborne, fulfilled. A Great Entrance is made from the Table of Oblation to the Altar by the Priest bearing the Presanctified Gifts, in profound silence. At this time the faithful make a prostration before Christ, Who passed before them in the Sacrament. At the conclusion of the Cherubic Hymn and the Alleluia, the Lenten Prayer of St. Ephraim is again recited with three prostrations. The Holy Doors are now closed and the Preparation for Communion begins with the Litany of Supplication (which begins, Let us complete our evening prayer to the Lord, since this is an evening service) and the Lord's Prayer. During this the curtain is drawn only half-way, signifying that this is not the full Liturgy. After the Lord's Prayer and the usual exclamations, the Holy Gifts are not elevated, since this was done previously at the Sunday Liturgy, but the Priest only touches them, saying, The Presanctified Holy Things are for the holy! The Choir responds, One is holy..., as usual, and then the Communion Hymn, O taste and see that the Lord is good! Alleluia! The Communion of the Clergy and Faithful take place, as usual, except that instead of Blessed is He that comes in the name of the Lord..., the Choir sings, I will bless the Lord at all times.... A special Prayer Before the Ambo, O Almighty Master, Who in wisdom hast fashioned all creation..., is said after the usual Litany of Thanksgiving and then the Dismissal is said, as usual, except that St. Gregory Dialoges, Pope of Rome, is commemorated instead of St. John Chrysostom or St. Basil the Great. |


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Rewiring Services
Call us at (574) 220-1280
Studies have shown that since the 1950s electrical use has increased by over 400 percent. This shouldn't come as a surprise because we didn't have computers or smartphones to power in those days, and the appliances that were around like refrigerators have grown in their sophistication. So, if your energy demands have continued to expand, have you made the necessary adjustments in your home or business to make sure that what's behind the walls can deliver the electricity you need?
The type of cable used to wire homes and businesses has made dramatic changes since the 1950s as well. Electrical safety codes change every four years, which only adds to the urgency of the situation. Chances are if you moved in to an older commercial or residential building that's been around for a long time, you are overdue for a rewire. Even if you built your commercial or residential building from scratch, if it's been a couple of decades since you thought about the wiring, you might benefit from a rewire.
Wiring, over time, eventually starts to show visible signs of degradation. Whether it's been damaged in a rodent infestation, exposure to water, overheating or something else, rewiring your home or business decreases the risk of fire and other hazards associated with damaged electrical systems. The key is to a successful and safe rewire begins with finding the right electricians for the job.
2 Sons Electric LLC has been proud to provide both commercial and residential rewiring services to homes and businesses in the area. Outdated and damaged wiring is a huge hazard and it is always better to be safe and replace the whole than be sorry.
If your home or business needs rewiring services, give 2 Sons Electric LLC a call today to request a free quote.
Aluminum and Knob and Tube Wiring Needs to Go
Aluminum wiring was the popular choice for homes and businesses built in the 1970s. Unfortunately, there are a lot of problems associated with aluminum wires. The main problem with aluminum wiring is that it is not the best conductor of electricity. So, if your home or business still relies on aluminum wiring, the probability that it's working overtime to get your appliances the power they need to function is very high. This generates excess heat and makes electrical fires a very real possibility.
As for knob and tube wiring, this hasn't been used much since the 1950s but there are a handful of homes and businesses that have fallen through the cracks. Given how obsolete these types of wires are, if you still rely on them, it is imperative that you give 2 Sons Electric LLC a call as soon as possible to arrange a rewire.
2 Sons Electric LLC's electricians are highly skilled at spotting these out-of-date types of electrical wires and replacing them with new, up to code wiring in a convenient manner.
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You are pushing luck if you haven't updated your home or business's wiring, so give 2 Sons Electric LLC a call to make sure you're not risking a fire hazard.
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Calvinist Corner | www.mslick.com |
1 Corinthians 14 1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. 21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth. 26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints. 34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 36 What? came the word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order. Return to Bible Online Calvinist Corner


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Life Is A Dance Black Print Front Apparel
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Why Regular Rebalancing Makes Sense
Everyone loves a winner. If an investment is successful, most people naturally want to stick with it. But is that the best approach?
It may sound counterintuitive, but it may be possible to have too much of a good thing. Over time, the performance of different investments can shift a portfolio's intent – and its risk profile. It's a phenomenon sometimes referred to as "risk creep," and it happens when a portfolio has its risk profile shift over time.
When deciding how to allocate investments, many start by taking into account their time horizon, risk tolerance, and specific goals. Next, individual investments are selected that pursue the overall objective. If all the investments selected had the same return, that balance – that allocation – would remain steady for a period of time. But if the investments have varying returns, over time, the portfolio may bear little resemblance to its original allocation.
Rebalancing is the process of restoring a portfolio to its original risk profile. But remember, asset allocation is an approach to help manage investment risk. Asset allocation does not guarantee against investment loss.
There are two ways to rebalance a portfolio.
The first is to use new money. When adding money to a portfolio, allocate these new funds to those assets or asset classes that have underperformed.
For example, if one investment fell from 40% of a portfolio to 30%, consider purchasing more of that investment to return the portfolio to its original 40% allocation. Diversification is an investment principle designed to manage risk. However, diversification does not guarantee against a loss.
The second way of rebalancing is to sell enough of the "winners" to buy more underperforming assets. Ironically, this type of rebalancing actually forces you to buy low and sell high.
Keep in mind, however, that the information in this material is not intended as tax advice, and may not be used for the purpose of avoiding any federal tax penalties. Please consult your tax professional before rebalancing. Rebalancing by selling "winners" may result in a taxable event.
Periodically rebalancing your portfolio to match your desired risk tolerance is a sound practice regardless of the market conditions. One approach is to set a specific time each year to schedule an appointment to review your portfolio and determine if adjustments are appropriate.
The content is developed from sources believed to be providing accurate information. The information in this material is not intended as tax or legal advice. It may not be used for the purpose of avoiding any federal tax penalties. Please consult legal or tax professionals for specific information regarding your individual situation. This material was developed and produced by FMG Suite to provide information on a topic that may be of interest. FMG, LLC, is not affiliated with the named broker-dealer, state- or SEC-registered investment advisory firm. The opinions expressed and material provided are for general information, and should not be considered a solicitation for the purchase or sale of any security. Copyright FMG Suite.


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Replacement for Kaydon KMP9600A03B04 Hydraulic Filter Element
Direct replacement for Kaydon KMP9600A03B04 hydraulic filter element in form, fit, and function. Made in America with ISO 9001:2015 compliant manufacturing for assured quality. Optimized microglass media is used for fine filtration, long life, and high dirt-holding capacity.
- 3.09″ OD x 1.72″ ID Top x 4.56″ Length overall
- 3 Micron; Beta 3 = 1000 per ISO 16889
- 300 PSID Collapse
- Scroll down for additional specs
LIVE UPS and LTL shipping rates calculated dynamically on the cart and checkout pages
I.D. Top | 1.72" |
I.D. Bottom | NA |
Length Overall | 4.56" |
Construction Type | Optimized Microglass, Single Open End |
Efficiency | 3 Micron; Beta 3 = 1000 per ISO 16889 |
Gasket Material | Viton |
Wire Support | Yes |
Max Operating Pressure | 300 PSID Collapse |
Max Temp | 250 Degress F |
Weight Each | 2 |
Carton Qty | 1 |
Condition | New |
Exploring the Advantages of Omega Filtration's Kaydon KMP9600A03B04 Replacement Hydraulic Filter
In the realm of hydraulic filtration, Omega Filtration's Kaydon KMP9600A03B04 replacement hydraulic filter stands out as a reliable and efficient solution. Designed to perfectly match the form, fit, and function of the original equipment manufacturer's (OEM) filter, this quality replacement option ensures seamless integration into existing systems while delivering comparable or even superior performance.
Made in the USA
Manufactured in the USA, Omega Filtration's Kaydon KMP9600A03B04 replacement filter is a product of high-quality filtration media backed by extensive testing and adherence to ISO/SAE test protocols. Its filtration media undergoes rigorous ISO 16889 multi-pass testing, guaranteeing optimal performance in various operating conditions. The filter's production takes place in an ISO Compliant manufacturing facility, ensuring consistency, quality control, and adherence to design specifications. This commitment to quality translates into a filtration solution that is dependable, stable, and efficient.
Optimized Media
The Kaydon KMP9600A03B04 replacement hydraulic filter features optimized microglass media, which enables precise and efficient fine filtration. Just like the OEM filter it replaces, this advanced microglass media design ensures a high dirt-holding capacity, effectively trapping and removing contaminants from hydraulic fluids. Additionally, Omega Filtration's Kaydon KMP9600A03B04 replacement's pleat design minimizes the initial pressure drop, leading to extended periods of efficient filtration before reaching the change-out pressure drop, typically set at 25 PSID. The result is a hydraulic system that remains cleaner for longer, reducing maintenance requirements and ensuring smooth operation.
One of the standout features of Omega Filtration's Kaydon KMP9600A03B04 replacement filter is its outstanding beta rating. With 3 Micron; Beta 3 = 1000 per ISO 16889 the filter boasts remarkable efficiency in particle removal. In practical terms, for every 1000 particles of a specific size in the fluid, only one particle, on average, will pass through the filter. This translates to an impressive filtration efficiency rating of 99.9%. With such exceptional filtration capabilities, the filter contributes to enhanced system performance, reduced wear and tear, and improved overall reliability.
Safety is a paramount consideration when it comes to hydraulic filtration, and the Kaydon KMP9600A03B04 replacement filter addresses this concern effectively. Featuring a 300 PSID Collapse pressure, the filter can withstand significant pressure build-up even under complete clogging conditions without compromising its structural integrity. This safeguards against potential filter collapse and ensures that downstream components remain protected from contamination risks. However, it is advisable to employ a satisfactory safety factor to maintain peak performance and ensure an extra margin of safety.
The versatility of Omega Filtration's Kaydon KMP9600A03B04 replacement hydraulic filter extends to its compatibility with various fluids. From hydraulic and machining fluids to diesel and other fuels, lubricating oils, synthetic lubricants, turbine and compressor lube oils, and more, the filter caters to a broad range of applications. Users can expect reliable filtration performance across different fluid types, making it a versatile and dependable choice for diverse industries and applications.
Direct Cross
It is crucial to note that while Omega Filtration's Kaydon KMP9600A03B04 replacement hydraulic filter serves as an excellent substitute for the original Kaydon KMP9600A03B04 filter, it is an independently manufactured product and is not directly affiliated with the OEM or Brand mentioned. The use of part numbers and names is purely for cross-reference purposes, assuring customers that the replacement filter is a reliable alternative.
In conclusion, the Kaydon KMP9600A03B04 replacement hydraulic filter offers numerous advantages in hydraulic filtration applications. With its precision-crafted design, quality filtration media, exceptional efficiency, and versatile compatibility, the replacement filter provides a cost-effective and reliable solution for maintaining clean hydraulic systems. Whether in industrial, automotive, or other hydraulic applications, Omega Filtration's Kaydon KMP9600A03B04 replacement filter delivers optimal performance, contributing to improved system reliability and longevity.


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King James Version
Exodus 1
1 Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
2 Reuben, Simeon, Levi, and Judah,
3 Issachar, Zebulun, and Benjamin,
4 Dan, and Naphtali, Gad, and Asher.
5 And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.
6 And Joseph died, and all his brethren, and all that generation.
7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
8 Now there arose up a new king over Egypt, which knew not Joseph.
9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.
11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.
13 And the Egyptians made the children of Israel to serve with rigour:
14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.
17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.
20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
21 And it came to pass, because the midwives feared God, that he made them houses.
22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.


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The meter (symbol: m) is the fundamental unit of length in the International System of Units (SI). It is defined as "the length of the path travelled by light in vacuum during a time interval of 1/299,792,458 of a second." In 1799, France start using the metric system, and that is the first country using the metric.
A foot (symbol: ft) is a unit of length. It is equal to 0.3048 m, and used in the imperial system of units and United States customary units. The unit of foot derived from the human foot. It is subdivided into 12 inches.
An inch (symbol: in) is a unit of length. It is defined as 1⁄12 of a foot, also is 1⁄36 of a yard. Though traditional standards for the exact length of an inch have varied, it is equal to exactly 25.4 mm. The inch is a popularly used customary unit of length in the United States, Canada, and the United Kingdom.
- How many feet and inches are in 52.9 meters?
- 52.9 meters is equal to how many feet and inches?
- How to convert 52.9 meters to feet and inches?
- What is 52.9 meters in feet and inches?
- How many is 52.9 meters in feet and inches?
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Gamble & Associates Construction, Inc.
Metal Building Experts, a locally owned, family run business. We continue the traditions set forth almost 30 years ago: Pride in our Work and Customer Satisfaction! Agricultural, Church, Commercial, Design Build, Personal Use, Remodeling. WE CAN BUILD WHAT YOU NEED
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Apalachicola, Florida is Old Florida as it was meant to be. This small coastal north Florida city is at the center of Florida's rich history.
Apalachicola was established in 1831. Shipping cotton was Apalachicola's big industry and it soon became the third largest port on the Gulf of Mexico. By the 1850s, the waterfront was lined with brick warehouses and broad streets to handle the loading and unloading of cotton. Steamboats laden with cotton came down the River and were unloaded. Then small shallow draft schooners (lighters) shuttled the cargo to ships moored offshore.
As the railroads expanded throughout the United States, a new industry took shape in the city. Home to large cypress forests, Franklin County developed several big lumber mills in the late 1800s. Lumber magnates built many of the magnificent historic homes that line our streets.
By the end of the 19th century, oysters and seafood became an important industry. Today Franklin County harvests more than 90% of Florida's oysters and 10% of the oysters consumed in the nation. Shrimp, blue crab and finfish are also very important commercially, bringing in over $11 million worth of seafood to Franklin County docks annually.
Today, visitors to the town of Apalachicola can browse through the City's unique galleries, stores and antique shops....(more to come soon)
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td_ta_event_addr, td_thr_event_enable, td_ta_set_event, td_thr_set_event, td_ta_clear_event, td_thr_clear_event, td_ta_event_getmsg, td_thr_event_getmsg, td_event_emptyset, td_event_fillset, td_event_addset, td_event_delset, td_eventismember, td_eventisempty - thread events in libc_db
cc [ flag... ] file... -lc_db [ library... ] #include <proc_service.h> #include <thread_db.h> td_err_e td_ta_event_addr(const td_thragent_t *ta_p, u_long event,td_notify_t *notify_p);
td_err_e td_thr_event_enable(const td_thrhandle_t *th_p, int on_off);
td_err_e td_thr_set_event(const td_thrhandle_t *th_p, td_thr_events_t *events);
td_err_e td_ta_set_event(const td_thragent_t *ta_p, td_thr_events_t *events);
td_err_e td_thr_clear_event(const td_thrhandle_t *th_p, td_thr_events_t *events);
td_err_e td_ta_clear_event(const td_thragent_t *ta_p, td_thr_events_t *events);
td_err_e td_thr_event_getmsg(const td_thrhandle_t *th_p, td_event_msg_t *msg);
td_err_e td_ta_event_getmsg(const td_thragent_t *ta_p, td_event_msg_t *msg);
void td_event_emptyset(td_thr_events_t *);
void td_event_fillset(td_thr_events_t *);
void td_event_addset(td_thr_events_t *, td_thr_events_e n);
void td_event_delset(td_thr_events_t *, td_thr_events_e n);
void td_eventismember(td_thr_events_t *, td_thr_events_e n);
void td_eventisempty(td_thr_events_t*);
These functions comprise the thread event facility for libc_db(3LIB). This facility allows the controlling process to be notified when certain thread-related events occur in a target process and to retrieve information associated with these events. An event consists of an event type, and optionally, some associated event data, depending on the event type. See the section titled "Event Set Manipulation Macros" that follows.
The event type and the associated event data, if any, constitute an "event message." "Reporting an event" means delivering an event message to the controlling process by way of libc_db.
Several flags can control event reporting, both a per-thread and per event basis. Event reporting may further be enabled or disabled for a thread. There is not only a per-thread event mask that specifies which event types should be reported for that thread, but there is also a global event mask that applies to all threads.
An event is reported, if and only if, the executing thread has event reporting enabled, and either the event type is enabled in the executing thread's event mask, or the event type is enabled in the global event mask.
Each thread has associated with it an event buffer in which it stores the most recent event message it has generated, the type of the most recent event that it reported, and, depending on the event type, some additional information related to that event. See the section titled "Event Set Manipulation Macros" for a description of the td_thr_events_e and td_event_msg_t types and a list of the event types and the values reported with them. The thread handle, type td_thrhandle_t, the event type, and the possible value, together constitute an event message. Each thread's event buffer holds at most one event message.
Each event type has an event reporting address associated with it. A thread reports an event by writing the event message into the thread's event buffer and having control reach the event reporting address for that event type.
Typically, the controlling process sets a breakpoint at the event reporting address for one or more event types. When the breakpoint is hit, the controlling process knows that an event of the corresponding type has occurred.
The event types, and the additional information, if any, reported with each event, are:
The thread became ready to execute.
The thread has blocked on a synchronization object.
A runnable thread is being assigned to LWP.
A running thread is being removed from its LWP.
A thread is trying to get an unavailable lock.
A signal was posted to a thread.
An LWP is becoming idle.
A thread is being created.
A thread has terminated.
A thread is being preempted.
A thread is inheriting an elevated priority from another thread.
A thread is being reaped.
The number of LWPs is changing.
A condition-variable timed wait expired.
The td_ta_event_addr() function returns in *notify_p the event reporting address associated with event type event. The controlling process may then set a breakpoint at that address. If a thread hits that breakpoint, it reports an event of type event.
The td_thr_event_enable() function enables or disables event reporting for thread th_p. If a thread has event reporting disabled, it will not report any events. Threads are started with event reporting disabled. Event reporting is enabled if on_off is non-zero; otherwise, it is disabled. To determine whether or not event reporting is enabled on a thread, call td_thr_getinfo() for the thread and examine the ti_traceme member of the td_thrinfo_t structure it returns.
The td_thr_set_event() and td_thr_clear_event() functions set and clear, respectively, a set of event types in the event mask associated with the thread th_p. To inspect a thread's event mask, call td_thr_getinfo() for the thread and examine the ti_events member of the td_thrinfo_t structure it returns.
The td_ta_set_event() and td_ta_clear_event() functions identical to td_thr_set_event() and td_thr_clear_event(), respectively, except that the target process's global event mask is modified. There is no provision for inspecting the value of a target process's global event mask.
The td_thr_event_getmsg() function returns in *msg the event message associated with thread *th_p. Reading a thread's event message consumes the message, emptying the thread's event buffer. As noted above, each thread's event buffer holds at most one event message; if a thread reports a second event before the first event message has been read, the second event message overwrites the first.
The td_ta_event_getmsg() function is identical to td_thr_event_getmsg(), except that it is passed a process handle rather than a thread handle. It selects some thread that has an event message buffered and returns that thread's message. The thread selected is undefined, except that as long as at least one thread has an event message buffered, it returns an event message from some such thread.
Several macros are provided for manipulating event sets of type td_thr_events_t:
Sets its argument to the NULL event set.
Sets its argument to the set of all events.
Adds a specific event type to an event set.
Deletes a specific event type from an event set.
Tests whether a specific event type is a member of an event set.
Tests whether an event set is the NULL set.
The following values may be returned for all thread event routines:
The call returned successfully.
An invalid thread handle was passed in.
An invalid internal process handle was passed.
There is a NULL external process handle associated with this internal process handle.
A call to one of the imported interface routines failed.
No event message was available to return to td_thr_event_getmsg() or td_ta_event_getmsg().
Some other parameter error occurred, or a libc_db() internal error occurred.
The following value can be returned for td_thr_event_enable(), td_thr_set_event(), and td_thr_clear_event() only:
Because the agent thread in the target process has not completed initialization, this operation cannot be performed. The operation can be performed after the target process has been allowed to make some forward progress. See libc_db(3LIB).
See attributes(7) for description of the following attributes:


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So you want a conflict-free diamond, that means you need a Kimberley Certificate, right?
You'd be surprised. Here are the top ten things you should know about Kimberley Certificates:
1. A Kimberley Certificate does not prove that a diamond is ethically mined.
A Kimberley Certificate simply states that the rough diamond was exported from a certain country "in accordance with the provision of the Kimberley Process Certification Scheme for rough diamonds". The certification scheme does not mention ethical mining, it is focused on whether or not the country that the raw diamond is exported from is free from conflict involving rebel groups.
2. A Kimberley Certificate only shows where the diamond was shipped from, not the diamond's origin.
A Kimberley Certificate is issued by a country before exporting a loose rough diamond parcel. The country where the raw diamonds are located may or may not be the country where the diamonds were originally mined, it is simply the country where the diamonds are being shipped from.
3. A Kimberley Certificate does not assure you that your diamond is a conflict-free diamond, according to what you probably think a conflict-free diamond is.
The words "conflict diamond" or "blood diamond" elicit a deep gut reaction from most ethically-minded buyers. Consumers tend to think that these terms mean that the diamonds are being mined via slave labor in terrible conditions under constant danger of warfare. In fact, the Kimberley Process defined a "conflict" or "blood" diamond to be simply a diamond that financed violence of REBEL MOVEMENTS seeking to undermine legitimate governments. This says nothing of how the diamonds are mined, working conditions, or even if the diamonds happen to be financing violence or crimes against humanity by the government itself (which has, in fact, happened, and the Kimberley Process allowed those diamonds to remain on the market and be considered conflict-free).
4. A Kimberley Certificate only accompanies loose rough diamonds that cross international borders.
A Kimberley Certificate does not accompany cut or polished diamonds when they cross borders. A Kimberley Certificate does not accompany rough diamonds that are set or mounted in jewelry in any way. A Kimberley Certificate does not accompany any rough or cut gemstones that cross international borders. A Kimberley Certificate does not accompany rough diamonds that are shipped domestically.
5. A Kimberley-certified diamond does not necessarily have its own accompanying Kimberley Certificate.
A Kimberley Certificate can accompany one rough diamond, but typically it accompanies an entire parcel of rough diamonds that are being exported together. Most importers and exporters of rough diamonds purchase their diamonds in bulk, and therefore, the Kimberley Certificate covers many stones together. This means that each of those stones is "Kimberley Process Certified" but it does not have its own dedicated Kimberley Certificate. This is true for The Raw Stone as we import our rough diamonds in large parcels then sell the raw diamonds one by one on our site.
6. Under the Kimberley Process, every diamond that is mined worldwide today is defined as conflict-free.
Because of the narrow definition of "conflict" that the Kimberley Process decided upon, every single diamond producing nation in the world is now considered part of the Kimberley Process. That means that every diamond that is mined comes from a conflict-free source. The Kimberley Process defines conflict-free as a diamond that does not finance a violent rebel movement that is seeking to undermine a legitimate government.
7. A Kimberley Certificate costs at least $350 in the United States.
In order to export a rough diamond with a Kimberley Certificate in the United States, The Raw Stone must work with one of three logistics companies that are licensed to give out Kimberley Certificates. Those logistics companies include Brinks, Malca Amit and Ferrari Express. The only service these logistics companies use to export a loose rough diamond is armored delivery and the cost for armored delivery starts at $300 and that does not include the cost that the companies charge for the Kimberley Certificate as well which is at least $50.
8. Finished jewelry that contains rough diamonds does not require a Kimberley Certificate to be shipped internationally.
If a rough diamond is mounted or set in a finished piece of jewelry, then it is no longer considered a loose rough diamond and is shipped internationally as a piece of jewelry, not a rough diamond. Jewelry does not require a Kimberley Certificate.
9. A Kimberley Certificate is a logistical document rather than a statement of ethicality or origin.
A Kimberley Certificate does not provide any guarantees or statements of origin, sustainability or ethicality. It simply states that the rough diamonds mentioned on the form were exported from a certain country under the provisions of the Kimberley Process. This therefore allows the rough diamond to pass through customs. Currently there are no diamond-producing or large diamond trading countries that are not part of the Kimberley Process.
10. If you are concerned about the origin, sustainability or ethicality of your diamond, then buy from a trusted supplier and do not depend on a Kimberley Certificate.
Because the Kimberley Process does not assure ethicality, sustainablity or even the origin of a rough diamond, then it is up to the consumer to purchase from conscientious sources. There is currently no international system set up that proves any of these aspects of a rough diamond, so an ethical supplier is the only person that the consumer can depend on. At The Raw Stone, we are dedicated to sourcing as directly from the mines as possible, making sure that the mines are operated in an ethical and sustainable manner according to local and international laws and regulations, and even going beyond that to finding mines that are benefiting local communities by providing local jobs, funding and employment opportunities for women. Read more about our ethical sourcing philosophies and the mines we work with on our blog!
Any questions you may have, please contact us directly, we are happy to discuss ethical sourcing with you! firstname.lastname@example.com


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In short, whether you are investing in new technology, reviewing existing systems or have simply outgrown your current resource, we can help.
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Product ID: JW260
Coat Length: Above Knee
Color: Khaki, Grey, Navy
S: Bust 100cm, Sleeve 43cm, Length 73cm
M: Bust 104cm, Sleeve 44cm, Length 74cm
L: Bust 108cm, Sleeve 45cm, Length 75cm
We are proud to offer international shipping services that currently operate in over 200 countries and islands worldwide. Nothing means more to us than bringing our customers great value and service. We will continue to grow to meet the needs of all our customers, delivering a service beyond all expectation anywhere in the world.
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Packages from our warehouse in China will be shipped by Yunexpress depending on the weight and size of the product.
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#L2918. Kids Caps Crochet Pattern
Delight your little ones with fun and colorful winter caps! Over 6 crochet designs with easy-to-follow instructions will make each project fast and fun.
12 pages, softcover.
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