ISKCON Guru System
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Chanting beads, normally of tulasi wood given by an ISKCON Guru at the initiation to an ISKCON devotee of Krishna.
ISKCON guru is permitted to initiate disciples in the system that is being used in International Society for Krishna Consciousness; this ISKCON Guru System has undergone a considerable evolution and reform since its beginnings in 1970s. Upanayana as a traditional "sacred thread ceremony" of the Gayatri Mantra, commonly known Hindu Samskara, is complemented by Pancaratric mantras of the Gaudiya Vaishnava sampradaya and follows the principal initial nama initiation ceremony, refereed respectively as brahmana diksa and Hari nama diksa.[1]
Contents
1 Etymology
2 Philosophy
3 Parallel lines of authority
4 Background
5 History
5.1 Direct initiations
5.2 Early deviations
5.3 Proxy initiations
5.4 Ritvik initiations in 1977
5.5 After death
5.5.1 Period of no initiations
5.5.2 Early Zonal acaryas period
5.5.3 Mid Zonal acaryas period
5.5.4 Zonal Guru reform
5.5.5 New ISKCON Guru System
6 Controversies
6.1 Siddhaswarupa
6.2 Gaudiya Math leaders
6.3 The rtivik heresy
7 Notes
8 References and Links
9 See also
[edit] 1 Etymology
ISKCON Gaudiya Vaishnavas often refer to lexicons of Amarakośa thesaurus of Sanskrit for meanings of words and according to the writings of the Gaudiya acaryas, the word guru is very often defined as one who; represents the Supreme Lord, who does not manufacture anything, but teaches in accordance with the scriptures (sastra) and the previous ācāryas.[2] This definition of a wider concept of guru in Hinduism links the question of the relative authority of the guru’s words and those of the sastra in a crucial relationship. Baladeva Vidyabhushana, 18th century principal Gaudiya theologian used and defined guru in his commentaries on Vedanta-sutra. Specifically, in the comments to the sutras 3.3.44-45 Baladeva Vidyabhushana argues that the concept of guru’s grace plays the central role in the system of teacher-student succession."
[edit] 2 Philosophy
Images on the dome of the samadhi of Prabhupada, pre-eminent siksa guru to all ISKCON devotees.
Scriptural evidence towards the issue of a guru lies mainly in a large volume of Sanskrit work named Hari Bhakti Vilasa which received commentary by Sanatana Gosvami. It is the foundation of traditional Vaishnava philosophy and has 9.275 verses, divided in twenty chapters (called Vilasas). First chapter is dedicated to guru, with second dedicated to ritual process of initiation by the guru. The worship of guru is described towards the end of the third vilasa.[3]
The place of guru and his grace (prasada) plays a vital role in the Vaisnava traditions in general and in ISKCON Gaudiya Vaishnavism in particular. The generic view on a guru as a representative of God is a central feature to the tradition and philosophy:
God and the soul combine in their own ways within the archetype of the spiritual guide. For both, the spiritual master is a type of extraordinary confluence of divinity and humanity, as each tradition exalts ways in which the guide becomes directly and effectively the grace of God in the flesh.
—Graham M. Schweig
In contrast with the established traditional view of ISKCON some rare sahajia groups in Bengal treat their own preceptor (guru) as the living God.[4] This view is different or contrasted to the concept of a guru being "as good as God".[3]
Unlike being a god in a human form,[5] the process of being appointed as a guru within ISKCON is currently done by a process which could be described as consensual or democratic and involves voting.[6] It is suggested that being as good as god is not a theological but a practical consideration, just as wife serves her husband in Hindu traditions as good as god.[3]
While the "submission of the disciple is neither irrational or blind."[7] The question of qualification and humility remained opened for generations prior to creation of ISKCON in the West. In his speech Assuming Responsibility of Being Guru Bhaktisiddhanta Sarasvati, who founded the popular branch of the Gaudiya Vaishnava tradition that resulted in creation of ISKCON, underlined the contrast of humility and responsibility of the performance of the duties of being a guru:
"He whose only teaching is humility greater than that of a blade of grass (Caitanya Mahaprabhu), said: "By My command being guru save this land!" In this instance Mahaprabhu Himself has given the command. His command being "Perform the duty of the guru, even as I do it Myself. Also convey this command to whom-so-ever you chance to meet."
—Sarasvati. 1934
It has been seen that much of the debate over authority and continuity over the years has focused on one issue: namely, whether current GBC members and gurus are spiritually qualified.[8][9] Guru in a post-charismatic phase of ISKCON is a subject of number studies and debates.
According to the Bhaktisiddhanta Sarasvati ceremony of diksha in Gaudiya Vaisnavism, also called initiation, is that "by which the spiritual preceptor admits one to the status of a neophyte on the path of spiritual endeavor." [7]
[edit] 3 Parallel lines of authority
ISKCON is seen as an extension of the Gaudiya-Vaishnava tradition and thus participates in the disciplic succession from Caitanya Mahaprabhu. In most Indic traditions spiritual authority rests in one person, or acharya, head of a monastery or a whole sampradaya. ISKCON is sometimes described as the "first global Vaisnava movement" and is different. ISKCON is a multi-guru organization that places the ultimate managerial authority in its Governing Body, a group rather than a single person. Current ISKCON Guru System is developed by the group of leaders, Governing Body Commission, (GBC), the managerial authority of the International Society for Krishna Consciousness. ISKCON Guru system was originally initiated and put in place by ISKCON's founder, A.C. Bhaktivedanta Swami Prabhupada who organized and sometimes himself conducted initiations since early 1970s. Currently the GBC is entrusted with both spiritual and secular leadership of the ISKCON communities, as well as the power to appoint new gurus. According to a GBC confidence survey "those holding critical views of the GBC were far less committed to ISKCON" and it was also noted that householder members of ISKCON provides less support for ISKCON's gurus and the guru institution than the residents of ISKCON asramas controlled by GBC.[10] In recent years GBC started to develop a regional seminar "Spiritual Leadership: Being a Guru in ISKCON" and made it mandatory for all future gurus to attend. The course is based on the work of a group of seniors representing cross section of international devotees and is developed in coordination with Vaisnava Training and Education, the Guru Services Committee of GBC. It was launched in Ujjain just prior to the 2008 annual GBC meetings.[11] Sastric Advisory Council to GBC has reported that there is a desire for control of who is ISKCON guru, the present system does not provides effective safeguards and at the same time contradicts the truly humble attitude of the Vaishnavas and is in danger of gradual corruption.[12]
[edit] 4 Background
In 1977 eleven prominent leaders were left to become an initiating gurus in ISKCON.[13][14][15][16] Since founder’s death the number of ISKCON devotees accepting disciples has increased. Recently, some of grand-disciples (disciples of disciples) have begun to accept disciples in the next generation. Prabhupada is officially considered a Founder-acarya, and is assumed to be "pre-eminent" guru of all devotees in his society.
According to the theological epistemology of the tradition, scriptural or Vedic knowledge is the only way to achieve the knowledge of the out-worldly or transcendental realm. However the notable exception to this rule is what is called vaidushya-pratyaksa, or the faultless and pure preception of a pure realised soul, which forms the foundation the scripture itself.[17]
There are a few rear female gurus in Gaudiya Vaishnavism, however until 2009 there were no approved women gurus in ISKCON.
In a typical initiation ceremony as a guru of International Society for Krishna Consciousness he would begin with purification using achamana (holy water) and concludes with a sermon on the importance of chanting of the holy names in the life of new initiate.[18]
[edit] 5 History
[edit] 5.1 Direct initiations
Satsvarupa das Goswami During ISKCON diksa ceremony in 1979.
The history of initiations in ISKCON is started with the foundation of the society in 1966 and develops through a number of periods from the initial date to present times. During the first initiations in September 1966 disciples were given names, asked to remain strictly vegetarian and asked to chant 25 rounds of japa. Soon additional requirements followed, but the number of prescribed rounds of Hare Krishna japa was reduced to the minimum 16.
At my initiation, Prabhupäda told me to chant twenty-five rounds, but shortly afterwards he reduced the number to sixteen. After my initiation I faithfully executed Prabhupäda’s order to chant sixteen rounds a day.
—Satsvarupa Dasa Goswami.[19]
Some devotees shaved their heads after the first initiation. First second initiation was in Boston, May 9, 1968 where only male devotees were initiated. However next day saw a number of women initiated too.[20]
From the period of the first initiation in 1966 until early 1970 Srila Prabhupada would organize all initiations personally. At this stage Hare Krishna movement was rather small in numbers and most of the devotees were located in United States.
[edit] 5.2 Early deviations
At a festival at New Vrindaban, West Virginia, on Janmastami day 1970, the senior man, Kirtananda Swami, along with other three leaders, Sudama, Brahmananda and Visnujana, had announced that by leaving America, Prabhupada had rejected his disciples for failing to recognize that Prabhupada was actually Krishna Himself. This is considered to be a sign of mayavada-impersonalism. Some note that "Kirtananda had previously failed to distinguish between the personal and impersonal" understandings of God, and at this point he was among the four who had failed to distinguish the guru from the God.[8] All four were banned from preaching within ISKCON. One was demonized by his Godbrothers,[8] but Visnujana Swami is still considered a saint, despite his sudden disappearance in 1976. Visnujana Swami along with Sudama and Brahmananda were given sannyasa directly after the expulsion.
[edit] 5.3 Proxy initiations
Starting from 1971 Prabhupada would start delegating the function of chanting of beads and doing yajna to his disciples. He would often initiate by mail and every temple president had a cassette of Prabhupada chanting the gayatri mantra which was played in the ear of the new second initiate and that was as good as hearing the gayatri mantra from Srila Prabhupada himself.[21] From the beginning of January 1973 Revatinandana and Kirtanananda were instructed also to chant on the beads of new initiates while Prabhupada would continue to deal with the "matter of brahmana initiations", however sometimes the mantra was given personally by disciples too.[22][23]
[edit] 5.4 Ritvik initiations in 1977
In 1977 that was also changed by Prabhupada, and even the function of the second initiation was delegated to a few selected disciples. In the middle of May 1977, while in Hrishikesh, his health had turned for the worse and Prabhupada called all his GBC members to Vrindavana for instruction.[24] The discussion of May 28 was recorded. There was a backlog of candidates and on 9 July a letter by his secretary, Tamal Krishna Goswami, was sent out, and that named eleven senior disciples who would now be responsible for giving initiations to the new candidates. At this point the new candidates need no longer write to him and the recommendations don’t have to come to him for confirmation.[22]
[edit] 5.5 After death
A number or scholars have documented the struggle for authority created by Prabhupada’s departure. Two supporters of ISKCON, Shriman Narayan, the former Governor of Gujarat and a prominent industrialist Ram Krishna Bajaj raised issues of the appointment of a single successor from among his followers. Prabhupada answered that all his disciples would succeed him.[8]
[edit] 5.5.1 Period of no initiations
The period from the date of death till the March 1978 annual meeting saw no initiations in ISKCON. Annual meeting of Governing commission of ISKCON was scheduled before Gaura Purnima festival in March and Prabhupada long established that the GBC are his "direct representatives to act as the instrument for the execution of the will of His Divine Grace".[25]
[edit] 5.5.2 Early Zonal acaryas period
From 1978 till 1982 only eleven devotees were allowed to initiate new disciples and give brahmana (or second) initiation to existing ISKCON devotees, who became known as Prabhupada disciples despite receiving sampradaya mantra from new ISKCON gurus. There was noticeable difference between these newly appointed ISKCON gurus and Prabhupada. The new ISKCON gurus, known as Zonal acaryas, were all under the age of thirty-five—many were still in their twenties—and some had only been devotees for five years at the time of their appointment. Yet they had not only become the movement’s elders, they were catapulted to an absolute status. Beginning in 1980, less than three years after Prabhupada’s death, guru controversies arose in rapid succession. In general, ISKCON was led by young men who, until the formation of the first schisms, wielded much power despite their lack of maturity. In the words of one GBC member: “In Prabhupada’s time the only problem was that there was only one real adult in the movement.”[26]
[edit] 5.5.3 Mid Zonal acaryas period
In 1982 a few new gurus were added to the list, including Gopala Krishna Goswami and Bhaktisvarupa Damodar Swami. All gurus at this stage were assigned honorific names, such as Srila Gurudeva, Srila Vishnupada, Srila Gurupada, Srila Acharyadeva, Srila Bhagavatpada, Srila Bhaktipada etc., they also accepted daily worship on a Vyasasana, the throne was allocated to each person, but a collective Vyasasanas were specially constructed for gatherings. When one of the eleven gurus, Jayatirtha, defected to Gaudiya Math by waking out the Mayapur campus towards Sridhara Swami, the later tried to mediate between the GBC and Jayatirtha, who recently took sannyasa, but that increased tensions with Gaudiya Math and Sridhara Swami's followers serving in ISKCON. This year, 1982, GBC expelled Jayatirtha from ISKCON and a sub-committee was sent in the middle of the meetings to his GBC zone to prevent the crisis. His disciples had locked themselves in a separate building near Bhaktivedanta Manor and would not engage in negotiations. Later a separate committee was formed to appoint new ISKCON gurus for his zone.[27] During this period at least one of the eleven gurus had suggested lowering the worship received, but this motion was not passed.[28]
[edit] 5.5.4 Zonal Guru reform
A number of devotees, all directly initiated by Prabhupada, were observing that many controlling positions were being lost to disciples of new gurus. Additionally one of the gurus was conditionally suspended during 1984 GBC meetings for sexual misconduct. An informal group headed by Ravindra Svarupa Dasa and others was formed in 1984 to investigate and gather information about possible deviations in different regions. This campaign resulted in Temple Presidents meeting in New Vrindavana, September 1985, headed by Bahuka Das, the President of the North American Temple Presidents, Ravindra Svarupa Dasa, Vice President and Krishna Gaopal Das, the Secretary. A threat of no confidence vote was issued towards the Governing Body Commission and demand that all power to be returned to direct disciples of Prabhupada. A number of senior GBCs, including Tamal Krishna Goswami and Satsvarupa Das Goswami, became active supporters of the reform. However, in November 1985 European management assembly had issued a protest against the demands of the North American temple presidents and issued a joint statement. The reformers aimed at removing dedicated vyasasanas from the temple space, stopping daily guru puja ceremonies for new gurus and reforming use of honorifics among others, reserving use of His Divine Grace,-pada and -deva honorifics only towards Prabhupada himself. A demand to include new GBCs and new ISKCON gurus was issued and 1986 saw both resignations of a number of Zonal gurus and increased number of new gurus and GBCs. End of 1985 also saw an attack on most senior ISKCON guru, Kirtanananda Swami, who refused to accept lowering of the worship and insisted that he should retain the title of Founder-acarya of New Vrindavana. Following this conflict between this largest ISKCON community and the reformers New Vrindavana was officially expelled from ISKCON in 1988, all reformers shortly became new ISKCON gurus and many of them were elected as the new GBC. (Bozeman. 2000)
[edit] 5.5.5 New ISKCON Guru System
1990s saw stabilization of the ISKCON Guru System. In 1994 disciples of Gour Govinda Swami, suggested an alternative where he, or another devotee, is to be selected as a formal acharya, this proposal sponsored by GBC correspondence secretary Bhakta Rupa Dasa was rejected in the vote. GBC has approved grand-disciples of Prabhupada, such a Krishna das Swami of London on the list of initiating gurus. African, Russian and South American grand disciple gurus followed. New concept of guru in ISKCON does not include the requirement for guru to be seen as infallible or a topmost devotee of Krishna, however a set of basic norms of behavior and conduct is expected and monitored by the GBC standing committee, including proficiency in scriptural knowledge. The proposal of ISKCON Guru System reform are continuing to be presented to the GBC body.(Bozeman. 2000)
[edit] 6 Controversies
[edit] 6.1 Siddhaswarupa
A prominent disciple of Prabhupada (Siddha Swarup Ananda Goswami/Chris Butler of Science of Identity Institute) who had following in the yoga training prior to joining would not accept existing leadership and would face a conflict with the GBC management structure. He began initiating his own disciples prior to death of Prabhupada and had his own movement after the split in 1975. He maintained the leadership over the disenchanted ISKCON members in Hawaii even as they formed their own political party. With the departure, the tension between Siddha Svarupa and ISKCON devotees increased, although Siddhaswarupa maintained a cordial relationship with Prabhupada. Since 1977 Siddhaswarupa does not accept that the eleven devotees whom Prabhupada appointed were gurus or acharyas. And he sees himself in this lineage of pure but non-appointed devotees.[29][30]
[edit] 6.2 Gaudiya Math leaders
Many deviations or guru related schisms are centered on charismatic individual leadership. After the pre-1977 departure of Siddhaswarupa, a number of ISKCON devotees started following variety of Gaudiya Math gurus, all of whom were individual leaders of separate parallel institutions. One of the leaders of the schismatic groups is Bhaktivedanta Narayana Maharaja, who was a friend and a well-wisher of ISKCON for many years and a personal friend of Prabhupada. While Narayana Maharaja’s large following was restricted to non-ISKCON Indians prior to 1991, with an exception of a few ISKCON Vrindavana residents, nearly all of his post-1991 Western followers were previously ISKCON members, and since the majority of his Western followers have left ISKCON in 1995 after the GBC action, these followers have turned to ISKCON for fresh recruits escalating the conflict. Following many years of apparent confrontation in April 2010 ISKCON’s Governing Body Commission has released a forty-page document that clarifies the relationship between Prabhupada and Narayana Maharaja.
This document follows up a meeting between Narayana Maharaja and several senior members of the GBC in October 2009 at the sacred town of Govardhana, India. During the meeting, ISKCON leaders apologized to Narayana Maharaja for their failure to communicate with him in a proper and timely manner in 1995, regarding policies they had just established concerning members of ISKCON taking instruction from other gurus outside of their society, but did not accept his claims on sucessorship.[31]
[edit] 6.3 The rtivik heresy
As some news of ISKCON gurus’ misdeeds spread in late 1980s, some ISKCON members began to question the validity of Prabhupada’s having appointed members to the role of the spiritual master. Members in early 1990s attempted to prove that there was no need for any new gurus; rather, Prabhupada’s disciples could initiate newcomers on Prabhupada’s behalf as proxies for Prabhupada (the Sanskrit word rtvik means “officiating priest”). There are number of different or contradictory fractions in the rtvik heresy. This is the third major schism in ISKCON Guru System. The leader of ISKCON Bangalore, Madhu Paṇḍita Dāsa, can also be called charismatic. Yet he came to the group in the late 1990s, after the rtvik guru philosophy was first propagated in ISKCON. However of the various rtvik groups, his Bangalore based group is by far the most successful in influence.[32]
[edit] 7 Notes
^ First is sinonimous to what in other Vaisnava traditions is called Saranagati Diksa or Pancha Samskara.
^ A.C. Bhaktivedanta Swami: The Science of Self Realization - What Is a Guru? "Reporter: How can a person tell he has a genuine guru? Śrīla Prabhupāda: Can any of my students answer this question? Disciple: Once I remember John Lennon asked you, “How will I know who is the genuine guru?” And you answered, “Just find out the one who is most addicted to Kṛṣṇa. He is genuine.” Śrīla Prabhupāda: Yes. The genuine guru is God’s representative, and he speaks about God and nothing else. The genuine guru is he who has no interest in materialistic life. He is after God, and God only. That is one of the tests of a genuine guru: brahma-niṣṭham. He is absorbed in the Absolute Truth. In the Muṇḍaka Upaniṣad it is stated, śrotriyaṁ brahma-niṣṭham: [MU 1.2.12] “The genuine guru is well versed in the scriptures and Vedic knowledge, and he is completely dependent on Brahman.” He should know what Brahman [spirit] is and how to become situated in Brahman. These signs are given in the Vedic literature. As I said before, the real guru is God’s representative. He represents the Supreme Lord, just as a viceroy represents a king. The real guru will not manufacture anything. Everything he says is in accordance with the scriptures and the previous ācāryas
^ a b c Måns Broo: As Good as God. The Guru in Gaudiya Vaisnavism. ISBN 83-85527-56-7, [1](Åbo: Åbo Akademis Förlag 2003).
^ Pratibharanjan Maitra (ed.), Mursidabad carca. Khagra/Baharampur/Mursidabad: Mursidabad Carca Kendra, 1395 (Beng. Era), pp. 93-122.
^ Kartabhajas on the contrast maintain: guru thaken sahasrare, sat-cakra upare “The guru resides in the Sahasrara [within the human body], on top of the six cakras”. See Adbaita Candra Das: Sri satima candrika. Calcutta 1986, p. 87.
^ Hrdayananda Dasa Goswami: The Role of the Guru in a Multi-Guru Society, ISKCON Communications Journal 8,1 (June 2000): 45-53.
^ a b Bhaktisiddhanta Sarasvati, Initiation Into The Spiritual Life, December 1928, Vol 26. 7 Sri Sajjana-toshani
^ a b c d T.K. Goswami, 'The Perils of Succession Heresies of Authority and Continuity In the Hare Krishna Movement', Cults and Society, Vol. 1, 1, 2001.
^ See also:‘Leader Misconduct, Religious Authority, and the Development of the Hare Krishna Movement,’ in Anson Shupe, ed, Wolves Among the Fold. New Brunswick: Rutgers University Press, 1997
^ Rochford, E. Burke (2007) Hare Krishna Transformed, p. 245,70. "GBC Confidence Survey"
^ Dasa, A.T. GBC Meetings 2008 - Day 2: ISKCON Guru Seminar, Scientific Preaching and Mayapur Academy Graduation. News.ISKCON.com
^ From SAC statement: The GBC desires to exercise some control over who represents ISKCON as initiating gurus. The SAC proposes, however, that the present system does not provide effective safeguards, and at the same time it stifles initiative. In other words, applying for the guru post and approaching devotees for recommendations does not sit well with truly humble Vaisnavas. And it’s the truly humble who are most worthy to become our Society’s gurus. We should also be aware from the history of other sampradayas and religions of the real danger of gradual corruption. Even if apparent purity were maintained for some time by a bureaucratic regulating system of authorization, the eternal temptations of misusing the status of guru for self-aggrandizement could ruin the system and the institution. In future generations we, like other sampradayas, could become burdened with gurus who collect disciples mainly for money and power. Such corruption could occur even while maintaining the external appearance of bureaucratic purity. Therefore SAC suggests that the GBC shift their oversight to mainly after-the-fact. Exactly how this is to be implemented should be decided by the GBC. Bureaucratic processes about the suitability of a person to function as guru before the person has actually functioned as a guru have not proved successful as an effective guarantee. The actual behavior of the person as guru has, in practice, turned out to be the only effective basis for determining merit. One might argue that such a system does not guarantee that a guru will remain fixed on the spiritual platform, but that is true of any system.[citation needed]
^ Smith, Huston; Harry Oldmeadow (2004). Journeys East: 20th century Western encounters with Eastern religious traditions. Bloomington, Ind: World Wisdom. pp. 272. ISBN 0-941532-57-7. "Before his death Prabhupada appointed eleven American devotees as gurus."
^ Rochford, E. Burke (1985). Hare Krishna in America. New Brunswick, N.J: Rutgers University Press. pp. 222. ISBN 0-8135-1114-3. "In the months preceding his death Srila Prabhupada appointed eleven of his closest disciples to act as initiating gurus for ISKCON"
^ Ron Rhodes (2001). Challenge of the Cults and New Religions. Zondervan. pp. 179. ISBN 0-310232171. ""Before Prabhupada died in 1977, he selected senior devotees who would continue to direct the organization.""
^ Rodney Stark (1985). Religious movements. Paragon House Publishers. pp. 100. ISBN 0913757438. "Satsvarupa dasa Goswami, one of the eleven initiating gurus Bhaktivedanta appointed to succeed him..."
^ Sarva-samvadini commentary to Tattva sandarbhuas, 12, by Jiva Goswami cited in Måns Broo: As Good as God. The Guru in Gaudiya Vaisnavism. ISBN 83-85527-56-7 p. 9.
^ Shinn 1987, p. 104
^ Gosvāmī, Satsvarūpa Dāsa (1997). With Śrīla Prabhupāda in the early days: a memoir. Port Royal, Pa: GN Press. ISBN 0-911233-84-9.
^ According to Prabhupada: "Yes, there is definitely a vast difference between initiated and non-initiated. One who is initiated is authorized, and one who is not initiated is not authorized." Letter to Satsvarupa Dasa Goswami, November 14, 1968.
^ Letter to a temple president 15 December 1973 would state: "Take instruction from Satsvarupa Goswami on how to properly perform the fire yajna after which the initiates may listen once to the mantra in the right ear from the cassette tape I have made."
^ a b "Kirtanananda will chant on the beads for new devotees in America, Canada, like that, you can chant on the beads for the European continent new disciples." Letter 73-01-04 cited in: Dasa,Hari Sauri A brief overview of the history of the process of initiation in ISKCON.
^ Addressing a concern that one of the disciples, Siddhaswarupa started initiating his own disciples a letter to Tusta Krsna Swami, his associate, was send on December 2, 1975: “Keep trained very rigidly, and then you are bona fide guru, and you can accept disciples on the same principle. But as a matter of etiquette it is the custom that during the lifetime of your spiritual master you bring the prospective disciples to him, and in his absence or disappearance you can accept disciples without any limitation. This is the law of disciplic succession. I want to see my disciples become bona fide spiritual master and spread Krishna consciousness very widely; that will make me and Kṛṣṇa very happy.”
^ When they arrived Prabhupāda told them, “Now, if you have any questions about anything that is not clear, you meet together, you formulate your questions, and then you come to me and I will answer them.”
^ Gosvāmī, Satsvarūpa Dāsa. Srīla Prabhupāda-līlāmrta: a biography of His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. IV. Los Angeles: Bhaktivedanta Book Trust. pp. 103–104. ISBN 0-89213-357-0.
^ Brian Bloch "Social Theory and Schisms in the International Society for Krishna Consciousness, Presentation on ISKCON Studies conference, 2008
^ Betrayal of the spirit: my life behind the headlines of the Hare Krishna By Nori Jean Muster, University of Illinois Press. p. 83
^ Satsvarupa dasa Goswami, Journals and Poems, vol.1-2 Gita Nagari Press 1980-1986.
^ Haribols Special cited in The book of enlightened masters: western teachers in eastern traditions. Andrew Rawlinson - 1997
^ From slogans to mantras: social protest and religious conversion in the late Vietnam War era by Stephen A. Kent - Syracuse University Press 2001, p.65.
^ M.Smullen. ISKCON News. New GBC Paper Clarifies Relationship Between Srila Prabhupada and Narayana Maharaja.
^ See also: Ed. Rahul Peter Das The Rival Positions in the IRM–GBC Controversy within ISKCON. Authorised statements by Krishnakant Desai and Christopher Shannon ISBN 3-86010-844-1
[edit] 8 References and Links
Bozeman, John M. 2000: Field Notes: ISKCON’s Extensive Reform Efforts, Nova Religio 3,2: 383-387.
Brezezinski, Jan.1996-1997: The Parampara Institution in Gaudiya Vaisnavism, Journal of Vaishnava Studies 5,1: 151-182.
Dasa, Gaura-keshava. 1998: Guru Ashraya. A Report to the GBC on Guru Issues.
Dasa, Raghupati. 1998: Lokanatha Disciple Hits Back at Report.
Dasa, Sri Rama. 2001: Proposal to Restructure the ISKCON GBC.
Shinn, Larry (1987). The dark lord: cult images and the Hare Krishnas in America. Philadelphia: Westminster Press. pp. 44–45. ISBN 0-664-24170-0.
Ketola, Kimmo (2008). The founder of the Hare Krishnas as seen by devotees: a cognitive study of religious charisma. Brill. pp. 234 pages. ISBN 9-004-16613-0.
Goswami, Tamal Krishna 1997: 'The Perils of Succession Heresies of Authority and Continuity In the Hare Krishna Movement', Cults and Society, Vol. 1, 1, 2001. also in ISKCON Communications Journal 5,1: 13-44.
GBC Body, ISKCON. 1995: Gurus and Initiation in ISKCON. Law of the International Society for Krishna Consciousness. Mayapura: GBC Press.
ISKCON Studies Conference, The Guru: Person, Position, Possibilities. Italy. 2009.
GBC Body, ISKCON. ISKCON GBC Addendum "Clarification of the process." March 1978
Dasa, Bahudak, Letter to Ravindra Svarup, Dec 4. 1984.
ISKCON Zonal Ministry of Public Affairs, European Assembly Meeting: Guru Reforms, Paris, Nov. 8-10 1985.
Das, Adi Kesava, Guru Reform paper tabled to GBC Body, 1985.
Sastric Avisory Committiee, Female Diksa Gurus ISKCON position on female diksa gurus.
Goswami, Satsvarupa dasa.[2] 1996 Guru Reform Notebook. (GN Press)
Rocheford Jr., E. Burke 1998: “Prabhupada Centennial Survey. Final Report”. Submitted to the GBC on November 18, 1998.
[edit] 9 See also
Gaudiya Vaishnavism
Bhaktivedanta Book Trust
List of Hindu gurus and saints
Oxford Centre for Hindu Studies
Bhaktivedanta College
v · d · e Caitanya Sampradaya
Sampradaya Acaryas
Pre Caitanya
Kṛṣṇa · Brahmā · Nārada · Vyāsa · Madhva · Padmanābha · Nṛhari · Mādhava · Akṣobhya · Jaya Tīrtha · Jñānasindhu · Dayānidhi · Vidyānidhi ·
Rājendra · Jayadharma · Puruṣottama · Brahmaṇya Tīrtha · Vyāsa Tīrtha · Lakṣmīpati · Mādhavendra Purī · Īśvara Purī · Advaita
Post Caitanya
Caitanya · Nityānanda · Rūpa, (Svarūpa, Sanātana) · Raghunātha, Jīva · Kṛṣṇadāsa · Narottama · Viśvanātha · Jagannātha
Modern (Pre-ISKCON Guru System)
Bhaktivinoda · Gaurakiśora · Bhaktisiddhānta Sarasvatī · Prabhupāda
v · d · eModern Gaudiya Vaishnavas (1875 to date)
After the Founding of
ISKCON
(1966 to date)
A. C. Bhaktivedanta Swami Prabhupada* · Aindra Dasa · Howard Beckman · Bhakti Caitanya Swami* · Bhakti Charu Swami* · Bhaktisvarupa Damodar Swami* · Bhakti Tirtha Swami* · Richard Shaw Brown · Michael Cremo · Henry Doktorski · Alfred Ford · Giriraja Swami* · Geoffrey Giuliano · Gopala Krishna Goswami* · Gour Govinda Swami* · Hansadutta Swami · Hanumatpresaka Swami* · Harikesa Swami · Hridaya Caitanya Dasa · Hridayananda Dasa Goswami* · Indradyumna Swami* · Jayadvaita Swami* · Jayananda Dasa · Jayapataka Swami* · Jayatirtha Dasa · Kadamba Kanana Swami* · Kirtanananda Swami · Krishna Dharma · Krishna Kshetra Dasa* · Kurt Mausert · Lokanatha Swami* · Malati Dasi · Mukunda Goswami* · Prabhavishnu Swami* · Radhanath Swami* · Radhika Ramana Dasa · Ramesh Kallidai · Ramesvara Swami · Ranchor Prime · Ravindra Svarupa Dasa* · Romapada Swami* · Steven J. Rosen · Sacinandana Swami* · Satsvarupa dasa Goswami* · Graham Schweig · Shaunaka Rishi Das · Sivarama Swami* · Suhotra Swami* · Tamala Krishna Goswami* · Tripurari Swami · Urmila Devi Dasi · Visnujana Swami · Yadunandana Swami
Pre-ISKCON
Bhakti Hridaya Bon Swami · Bhakti Prajnana Kesava Goswami · Bhaktisiddhanta Sarasvati Thakura · Bhaktivinoda Thakur · Gaurakishora Dasa Babaji · Jagannatha Dasa Babaji · Sadananda Swami · Vamana Dasa
*ISKCON guru
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Talk:ISKCON Guru System
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The Holy Bible and Mormonism
The Holy Bible and Mormonism
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Please share your thoughts on the matter at this article's entry on the Articles for deletion page.
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The Holy Bible and Mormonism
Author(s) Christopher Mills
Cover artist Jana Rade
Country United States
Language English
Subject(s) Describes how LDS doctrinal teachings are upheld by the Holy Bible.
Genre(s) Non-fiction
Publisher Millennial Mind Publishing/American Book Publishing
Publication date October 1, 2009
Media type Print, Softcover, eBook
Pages 223 pp
ISBN 1589825217
LC Classification BX8635.3.M57 2009
Published on October 1, 2009, by Millennial Mind Publishing, The Holy Bible & Mormonism is a work explaining the King James Version of the Holy Bible from a Mormon point of view. The book also addresses criticism of beliefs and practices in The Church of Jesus Christ of Latter-day Saints.[1]
[edit] 1 Topics covered
Pre-mortal Existence of Man
Grace, Faith and Works
Baptism
Baptism for the Dead
Resurrection and Degrees of Heaven
Temples
Eternal Marriage
Exaltation: Man Becoming as God
The Father, the Son, and the Holy Spirit
God has a Body
The Holy Spirit and Feelings
Polygamy in the Early Church
The Priesthood
Prophets and Apostles
The Apostasy
The Restoration
Additional and Missing Scripture
[edit] 2 References
^ Mills, Christopher. The Holy Bible and Mormonism. Millennial Mind Publishing, 2009
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The Holy Bible and Mormonism
Author(s) Christopher Mills
Cover artist Jana Rade
Country United States
Language English
Subject(s) Describes how LDS doctrinal teachings are upheld by the Holy Bible.
Genre(s) Non-fiction
Publisher Millennial Mind Publishing/American Book Publishing
Publication date October 1, 2009
Media type Print, Softcover, eBook
Pages 223 pp
ISBN 1589825217
LC Classification BX8635.3.M57 2009
Published on October 1, 2009, by Millennial Mind Publishing, The Holy Bible & Mormonism is a work explaining the King James Version of the Holy Bible from a Mormon point of view. The book also addresses criticism of beliefs and practices in The Church of Jesus Christ of Latter-day Saints.[1]
[edit] 1 Topics covered
Pre-mortal Existence of Man
Grace, Faith and Works
Baptism
Baptism for the Dead
Resurrection and Degrees of Heaven
Temples
Eternal Marriage
Exaltation: Man Becoming as God
The Father, the Son, and the Holy Spirit
God has a Body
The Holy Spirit and Feelings
Polygamy in the Early Church
The Priesthood
Prophets and Apostles
The Apostasy
The Restoration
Additional and Missing Scripture
[edit] 2 References
^ Mills, Christopher. The Holy Bible and Mormonism. Millennial Mind Publishing, 2009
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Banner of Truth Trust
Banner of Truth Trust
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Banner of Truth Trust
Banner of Truth.jpg
Status Active
Founded 1957
Founder Iain Murray, Jack Cullum
Country of origin United Kingdom
Headquarters location Edinburgh, Scotland
Carlisle, Pennsylvania
Distribution Worldwide
Publication types Books, magazine
Nonfiction topics Theology
Official website banneroftruth.org
For another magazine previously known as The Banner of Truth, see The Banner (magazine).
The Banner of Truth Trust is an evangelical and Reformed Christian non-profit[1] publishing house, structured as a charitable trust[2] and founded in London in 1957[3] by Iain Murray and Jack Cullum. Its offices are now in Edinburgh, Scotland with a key branch office and distribution point in Carlisle, Pennsylvania.[1] It positions itself within the conservative evangelical wing of the church, and has been described as "an extremely powerful organization within British nonconformist evangelicalism."[4]
The trust publishes a monthly magazine called The Banner of Truth which normally appears eleven times per year, with there being a single issue for August and September.[5] The magazine first appeared in September 1955[6] and as of December 2010 had reached issue number 566.[7]
The Banner of Truth Trust also holds conferences in three countries: UK (annual youth conference and annual ministers' conference[8]), USA (annual conference[9]), and Australia (every two years[10]).
The trust has been connected with the revival of interest in evangelical Calvinism in 20th century England.[11] It has promoted Puritan theology[4] and helped resurrect the ideas of Jonathan Edwards.[3][12][13] Alister McGrath refers to the "revival in Puritan spirituality that had been borne aloft on the wings of Banner of Truth's inexpensive paperbacks."[14]
[edit] 1 References
^ a b "The Story of The Banner of Truth" by Iain H. Murray.
^ Charity Commission for England and Wales registered charity 235652.
^ a b Stein, Stephen J. (2007). The Cambridge Companion to Jonathan Edwards. Cambridge University Press. p. 230.
^ a b George, Timothy (2009). J. I. Packer and the Evangelical Future: The Impact of His Life and Thought. Baker. pp. 1900,1905.
^ The Banner of Truth Magazine Monthly Contents
^ The Banner of Truth Trust (1990), Index to Banner of Truth, 1955-1989: "index to all issues of The Banner of Truth, the Trust's monthly magazine from the first issue in September 1955."
^ The Banner of Truth, Contents, Issue 566, December 2010
^ Banner of Truth United Kingdom Conference Schedule.
^ Luimes, M. (May/June 2006). "American Banner Of Truth Conference". The Trumpet (Orthodox Christian Reformed Churches in North America).
^ Kavanagh, Chris (2004). "Banner of Truth Conference: Sydney 2004". Faith in Focus: Magazine of the Reformed Churches of New Zealand 31 (5): 4-5. Retrieved 17 August 2011.
^ Moes, Garry J. (2003). Streams Of Civilization: Cultures In Conflict Since The Reformation Until The Third Millennium After Christ, Volume 2. Christian Liberty Press. p. 396.
^ Hart, Darryl G.; Lucas, Sean Michael (2007). The Legacy of Jonathan Edwards: American Religion and the Evangelical Tradition. Baker. p. 21.
^ Lee, Sang Hyun (2005). The Princeton Companion to Jonathan Edwards. Princeton University Press. p. 305.
^ McGrath, Alister (1997). J.I. Packer: A Biography. Baker. p. 218.
[edit] 2 External links
"The Story of The Banner of Truth" by Iain H. Murray
The Finder of Reformed Christian Sources — magazine & conferences index, compiled by Michael Keen
Stub icon This article about a Christian organization is a stub. You can help Wikipedia by expanding it.
Stub icon This article about a publishing company in the United Kingdom is a stub. You can help Wikipedia by expanding it.
Stub icon This article related to a non-profit organization is a stub. You can help Wikipedia by expanding it.
This page was last modified on 2011-08-19 at 01:29:36.
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Revision history of Banner of Truth Trust
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Talk:Banner of Truth Trust
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Find sources: "Banner of Truth Trust" – news · books · scholar · free images
[edit] 1 What links here
I've done minor updates to several articles that already cited a book published by the Banner of Truth, so that these now link here. This task is probably incomplete. DFH 19:38, 4 September 2006 (UTC)
[edit] 2 The significance of the Banner of Truth
To expand the article, it would be sensible to include something about the influence of the Banner of Truth in rekindling an interest in Reformed and Puritan literature in the English speaking world during the second half of the twentieth century. DFH 19:57, 4 September 2006 (UTC)
This is the reason I have tagged this article for WikiProject Calvinism. DFH 19:51, 29 March 2007 (UTC)
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(cur | prev) 2007-03-29T19:51:21 David Haslam (talk | contribs) (835 bytes) (→The significance of the Banner of Truth: :This is the reason I have tagged this article for WikiProject Calvinism. ~~~~) (undo)
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Banner of Truth Trust
Banner of Truth.jpg
Status Active
Founded 1957
Founder Iain Murray, Jack Cullum
Country of origin United Kingdom
Headquarters location Edinburgh, Scotland
Carlisle, Pennsylvania
Distribution Worldwide
Publication types Books, magazine
Nonfiction topics Theology
Official website banneroftruth.org
For another magazine previously known as The Banner of Truth, see The Banner (magazine).
The Banner of Truth Trust is an evangelical and Reformed Christian non-profit[1] publishing house, structured as a charitable trust[2] and founded in London in 1957[3] by Iain Murray and Jack Cullum. Its offices are now in Edinburgh, Scotland with a key branch office and distribution point in Carlisle, Pennsylvania.[1] It positions itself within the conservative evangelical wing of the church, and has been described as "an extremely powerful organization within British nonconformist evangelicalism."[4]
The trust publishes a monthly magazine called The Banner of Truth which normally appears eleven times per year, with there being a single issue for August and September.[5] The magazine first appeared in September 1955[6] and as of December 2010 had reached issue number 566.[7]
The Banner of Truth Trust also holds conferences in three countries: UK (annual youth conference and annual ministers' conference[8]), USA (annual conference[9]), and Australia (every two years[10]).
The trust has been connected with the revival of interest in evangelical Calvinism in 20th century England.[11] It has promoted Puritan theology[4] and helped resurrect the ideas of Jonathan Edwards.[3][12][13] Alister McGrath refers to the "revival in Puritan spirituality that had been borne aloft on the wings of Banner of Truth's inexpensive paperbacks."[14]
[edit] 1 References
^ a b "The Story of The Banner of Truth" by Iain H. Murray.
^ Charity Commission for England and Wales registered charity 235652.
^ a b Stein, Stephen J. (2007). The Cambridge Companion to Jonathan Edwards. Cambridge University Press. p. 230.
^ a b George, Timothy (2009). J. I. Packer and the Evangelical Future: The Impact of His Life and Thought. Baker. pp. 1900,1905.
^ The Banner of Truth Magazine Monthly Contents
^ The Banner of Truth Trust (1990), Index to Banner of Truth, 1955-1989: "index to all issues of The Banner of Truth, the Trust's monthly magazine from the first issue in September 1955."
^ The Banner of Truth, Contents, Issue 566, December 2010
^ Banner of Truth United Kingdom Conference Schedule.
^ Luimes, M. (May/June 2006). "American Banner Of Truth Conference". The Trumpet (Orthodox Christian Reformed Churches in North America).
^ Kavanagh, Chris (2004). "Banner of Truth Conference: Sydney 2004". Faith in Focus: Magazine of the Reformed Churches of New Zealand 31 (5): 4-5. Retrieved 17 August 2011.
^ Moes, Garry J. (2003). Streams Of Civilization: Cultures In Conflict Since The Reformation Until The Third Millennium After Christ, Volume 2. Christian Liberty Press. p. 396.
^ Hart, Darryl G.; Lucas, Sean Michael (2007). The Legacy of Jonathan Edwards: American Religion and the Evangelical Tradition. Baker. p. 21.
^ Lee, Sang Hyun (2005). The Princeton Companion to Jonathan Edwards. Princeton University Press. p. 305.
^ McGrath, Alister (1997). J.I. Packer: A Biography. Baker. p. 218.
[edit] 2 External links
"The Story of The Banner of Truth" by Iain H. Murray
The Finder of Reformed Christian Sources — magazine & conferences index, compiled by Michael Keen
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Revision history of Banner of Truth Trust
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Talk:Banner of Truth Trust
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Find sources: "Banner of Truth Trust" – news · books · scholar · free images
[edit] 1 What links here
I've done minor updates to several articles that already cited a book published by the Banner of Truth, so that these now link here. This task is probably incomplete. DFH 19:38, 4 September 2006 (UTC)
[edit] 2 The significance of the Banner of Truth
To expand the article, it would be sensible to include something about the influence of the Banner of Truth in rekindling an interest in Reformed and Puritan literature in the English speaking world during the second half of the twentieth century. DFH 19:57, 4 September 2006 (UTC)
This is the reason I have tagged this article for WikiProject Calvinism. DFH 19:51, 29 March 2007 (UTC)
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Christian Maramatanga Society
Christian Maramatanga Society
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The Christian Maramatanga Society is a small Christian based denomination originating in New Zealand in mid-1920s.
[edit] 1 History
Following a theological debate in the Rātana Established Church of New Zealand, Mrs. Ngapaki Hakaraia left the church to form her own movement at Kai Iwi , a settlement in New Zealand to the west of Wanganui. It is said that when Mr. Tahupotiki Wiremu Rātana, Mangai, founder of the Rātana Established Church of New Zealand (commonly known as Rātana Church) "closed the Bible", many thought that he implied that the members of the church should not read the Bible as well. This had an impact on Mrs. Hakaraia in which led to her forming her own church to ensure that the Bible "remained open". However, Rātana did not imply this but rather that the Bible be closed in order to stop fanciful prophecies being heralded from the Book of Revelation in the future.
Following the Rātana church, the Society actively engaged in politics.
[edit] 2 Today
The church continues today with a small membership.[citation needed]
[edit] 3 References
Henderson, James Mcleod (1963). Ratana The Man, The Church, The Movement (1st ed.) A.H & A.W. Reed Ltd ISBN 0-589-00619-3.
Evening Post, Volume CXXXVIII, Issue 153, 27 December 1944, Page 4 http://paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=search&d=EP19441227.2.23
Evening Post, Volume CXXXVIII, Issue 154, 28 December 1944, Page 7 http://paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=search&d=EP19441228.2.96
Evening Post, Volume CXXXVI, Issue 57, 4 September 1943, Page 8 http://paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=search&d=EP19430904.2.68
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Revision history of Christian Maramatanga Society
(cur | prev) 2011-08-17T12:13:55 Dondegroovily (talk | contribs) m (2,358 bytes) (Delete merge tag per ongoing AfD discussion) (undo)
(cur | prev) 2011-08-17T00:53:47 Gadfium (talk | contribs) (2,393 bytes) (→Today: http://www.teara.govt.nz/en/biographies/4h3/1?setlang=en says the movement ended in 1964. Some evidence that it continues today is necessary.) (undo)
(cur | prev) 2011-08-17T00:28:50 Stuartyeates (talk | contribs) (2,370 bytes) (undo)
(cur | prev) 2011-08-17T00:26:42 Stuartyeates (talk | contribs) (2,297 bytes) (undo)
(cur | prev) 2011-08-17T00:25:45 Stuartyeates (talk | contribs) (2,295 bytes) (added Category:Politics of New Zealand using HotCat) (undo)
(cur | prev) 2011-08-17T00:24:22 Stuartyeates (talk | contribs) (2,258 bytes) (added Category:Māori religion using HotCat) (undo)
(cur | prev) 2011-08-17T00:20:38 Stuartyeates (talk | contribs) (2,229 bytes) (undo)
(cur | prev) 2011-08-17T00:16:55 Stuartyeates (talk | contribs) (1,984 bytes) (undo)
(cur | prev) 2011-08-16T20:42:50 Gadfium (talk | contribs) (1,658 bytes) (sp) (undo)
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Talk:Christian Maramatanga Society
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This needs to be disambiguated from the Maramatanga movement, which is older than Ratana (the founder was Wiremu Ratana's aunt), and which is now a movement within the Roman Catholic Church, and is active with several centers in the North Island of New Zealand and (I would estimate) a few thousand adherants. Sen Mcglinn (talk) 14:24, 7 February 2010 (UTC)
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(cur | prev) 2008-12-22T14:11:21 XLerateBot (talk | contribs) (30 bytes) (WPNZ tagging, auto assessed importance=low using AWB)
From Wikipedia, the free encyclopedia
This article is being considered for deletion in accordance with Wikipedia's deletion policy.
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This article is an orphan, as few or no other articles link to it. Please introduce links to this page from related articles; suggestions may be available. (June 2008)
The Christian Maramatanga Society is a small Christian based denomination originating in New Zealand in mid-1920s.
[edit] 1 History
Following a theological debate in the Rātana Established Church of New Zealand, Mrs. Ngapaki Hakaraia left the church to form her own movement at Kai Iwi , a settlement in New Zealand to the west of Wanganui. It is said that when Mr. Tahupotiki Wiremu Rātana, Mangai, founder of the Rātana Established Church of New Zealand (commonly known as Rātana Church) "closed the Bible", many thought that he implied that the members of the church should not read the Bible as well. This had an impact on Mrs. Hakaraia in which led to her forming her own church to ensure that the Bible "remained open". However, Rātana did not imply this but rather that the Bible be closed in order to stop fanciful prophecies being heralded from the Book of Revelation in the future.
Following the Rātana church, the Society actively engaged in politics.
[edit] 2 Today
The church continues today with a small membership.[citation needed]
[edit] 3 References
Henderson, James Mcleod (1963). Ratana The Man, The Church, The Movement (1st ed.) A.H & A.W. Reed Ltd ISBN 0-589-00619-3.
Evening Post, Volume CXXXVIII, Issue 153, 27 December 1944, Page 4 http://paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=search&d=EP19441227.2.23
Evening Post, Volume CXXXVIII, Issue 154, 28 December 1944, Page 7 http://paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=search&d=EP19441228.2.96
Evening Post, Volume CXXXVI, Issue 57, 4 September 1943, Page 8 http://paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=search&d=EP19430904.2.68
This page was last modified on 2011-08-17 at 12:13:55.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of use for details.
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Revision history of Christian Maramatanga Society
(cur | prev) 2011-08-17T12:13:55 Dondegroovily (talk | contribs) m (2,358 bytes) (Delete merge tag per ongoing AfD discussion) (undo)
(cur | prev) 2011-08-17T00:53:47 Gadfium (talk | contribs) (2,393 bytes) (→Today: http://www.teara.govt.nz/en/biographies/4h3/1?setlang=en says the movement ended in 1964. Some evidence that it continues today is necessary.) (undo)
(cur | prev) 2011-08-17T00:28:50 Stuartyeates (talk | contribs) (2,370 bytes) (undo)
(cur | prev) 2011-08-17T00:26:42 Stuartyeates (talk | contribs) (2,297 bytes) (undo)
(cur | prev) 2011-08-17T00:25:45 Stuartyeates (talk | contribs) (2,295 bytes) (added Category:Politics of New Zealand using HotCat) (undo)
(cur | prev) 2011-08-17T00:24:22 Stuartyeates (talk | contribs) (2,258 bytes) (added Category:Māori religion using HotCat) (undo)
(cur | prev) 2011-08-17T00:20:38 Stuartyeates (talk | contribs) (2,229 bytes) (undo)
(cur | prev) 2011-08-17T00:16:55 Stuartyeates (talk | contribs) (1,984 bytes) (undo)
(cur | prev) 2011-08-16T20:42:50 Gadfium (talk | contribs) (1,658 bytes) (sp) (undo)
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Talk:Christian Maramatanga Society
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This needs to be disambiguated from the Maramatanga movement, which is older than Ratana (the founder was Wiremu Ratana's aunt), and which is now a movement within the Roman Catholic Church, and is active with several centers in the North Island of New Zealand and (I would estimate) a few thousand adherants. Sen Mcglinn (talk) 14:24, 7 February 2010 (UTC)
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Revision history of Talk:Christian Maramatanga Society
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Church of the Holy Family, Singapore
Church of the Holy Family, Singapore
From Wikipedia, the free encyclopedia
This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2007)
Holy Family Church
Church of the Holy Family
1°18′24.75″N 103°54′24.25″ECoordinates: 1°18′24.75″N 103°54′24.25″E
Country Singapore
Denomination Roman Catholic
Churchmanship Roman Rite
Membership 8,500[1][2]
Weekly attendance 7,200[1]
Website www.holyfamily.org.sg
History
Former name(s) Chapel of the Holy Family (1923–1931)[1]
Founded 1902[1]
Dedication Holy Family
Dedicated 1923-11-11
Consecrated 1932
Significant associated people James Leonard Scheerder
Architecture
Status Parish church
Functional status Active
Style Modern
Completed 1999
Specifications
Capacity 3,000 (2,400 seated, 600 standing)
Number of floors 4
Materials Concrete
Administration
Diocese Archdiocese of Singapore
Division East District
Clergy
Priest(s) Rev. Fr. Patrick Goh
Assistant priest Rev. Fr. Christopher Lee,
Rev. Fr. Ignatius Yeo
Laity
Music group(s) Genesis II Choir, St. Anne's Choir, Choir of St David, Kristokos Choir, St. Mary's Choir
Parish administrator Parish secretariat
Servers' guild Church of the Holy Family Altar Servers' Society
The Church of the Holy Family, also known as Holy Family Church and Katong Catholic Church, is a Roman Catholic church in the Archdiocese of Singapore. It is located at Chapel Road, Singapore, and has one of the largest parish populations in the archdiocese.
Contents
1 History
2 Organisation
3 Affiliations
4 Gallery
5 References
6 External links
[edit] 1 History
The church itself was founded in early 1902 by four Eurasian families living in Tanjong Katong. They purchased plots of land in the area, as did Mr James Leonard Scheerder, who developed a coconut plantation around Marine Parade, Chapel Road and East Coast Road. The De La Salle Brothers also bought a plot of land in the area, and is now occupied by St. Patrick's School. Mass was celebrated during the holidays in the buildings they owned along the East Coast, now developed into East Coast Park. The beginnings of its actual structure only came about shortly after World War I, when Reverend Father Pierre Raudel, the then-parish priest of the Cathedral of the Good Shepherd, approached Scheerder for the donation of some land in Katong to build a chapel for the growing Catholic community in the area. Mr Scheerder conceded to the request on the condition that the land was to be used for the chapel and to be returned to the donor's estate if it were not used by the chapel. Regardless, in 1922, the foundation stone of the chapel was laid. The chapel was completed and consecrated to the Holy Family by Bishop Marie-Luc-Alphonse-Emile Barillon on 11 November 1923. As the growing Catholic community had outgrown the small chapel, the chapel building was demolished in 1931, and while waiting for a new church building to be built, the community conducted their Sunday Mass in Roxy Theatre.
File:Oldholyfam.jpg
The old Holy Family Church (as it was called at that time). The file File:Oldholyfam.jpg has an uncertain copyright status and may be deleted. You can comment on its removal.
The full-sized Church of the Holy Family was eventually completed on 19 June 1932. It was blessed and consecrated by Bishop Perrichon. By 1936, the church was made a parish, its first parish priest being Pierre Ruaudel. In 1969, to better accommodate and service the increasing number of Catholics in the area, the church again underwent renovation and extension work which was completed by April 1970. The church hall featured a single large crucifix on a blank wall behind the altar, and this set-up was often decorated with paints, banners and other artwork, changing to appropriately suit the missal theme of the week. David Saul Marshall donated a piece of land to the church, but too late to build an extension upon, and so was then used as a carpark.
Eventually, the increasing numbers of worshippers again outgrew the church. Thus, it was again demolished in 29 December 1997 to make way for the current, larger, 4-storey church building. During this time, Sunday Masses were celebrated in the main hall of Saint Patrick's School while the Weekday masses are held in the school chapel. The new church was completed and consecrated in December 1999, just prior to the start of the second millennium. The car park is on the first floor has space for nearly 200 cars, although this is usually insufficient during most weekend sunset masses, forcing other parishioners to park on the roadside and cause obstructions. The church hall situated on the second and third storey and accommodates about 3,000 people (2,400 seated, 600 standing), although main masses of days of obligation usually pack the church hall with more parishioners. The centrepiece is the altar with a massive 16-panel stained glass above, depicting the Holy Family and 16 scenes from Jesus' life. The fourth storey houses the Holy Family Kindergarten, four classrooms, a choir room, and a large function room that can accommodate a few hundred people, serving as the canteen on Sundays. The Adoration Room and Our Lady's Grotto are located on the ground floor, and there is also an 2500-niche air-conditioned columbarium located in the basement. The roof of the church is shaped to simulate hands in prayer, pointing toward heaven. Apart from the main church building, there are also other buildings within the parish compound: the Fathers' House, Emmaus Centre and a third building simply called 3 Sea Avenue. 3 Sea Avenue was donated by a parishioner after his passing, as he had stated in his will to pass the deed of the building to the church.
[edit] 2 Organisation
The altar of the new Church of the Holy Family as seen from the third level of church building (also the second level of the church hall).
The church currently has 3 priests administering to a parish population of 8,500. These priests are:
Parish Priest Reverend Father Patrick Goh
Reverend Father Christopher Lee
Deacon Clement Chen
The church has the following ministries:
Formation Ministry
Rite of Christian Initiation for Adults (RCIA)
Catechists
Charismatic Group
Meditation Group
Liturgy Ministry
Altar Servers
Extraordinary Ministers of Holy Communion
Music Ministry (Choirs)
Genesis II Youth Choir (Saturday 6 pm mass)
St. Anne's Choir (Sunday 7:15 am mass)
Choir of St David (Sunday 9:15 am mass)
Kristokos Choir (Sunday 11:15 am mass)
St. Mary's Choir (Sunday 6 pm mass)
Lectors
Churchwardens
Youth Council
Service Ministry
Ministry of Sick
St. Vincent De Paul Society (SVDP)
Elders Group
Art and Environment
Canteen/Function Room
Bulletin
Legion of Mary
Missionary Ministry
Chinese Group
Filipino Group
Peranakan Group
Neighbourhood Small Christian Communities (SCC)
Bayshore
Bedok South
Cathay/Ocean Park/Stangee
Joo Chiat
Kew
Laguna
Lucky Heights/Sennett
Marine Crescent
Marine Drive
Marine Terrace
Neptune Court
Telok Kurau
[edit] 3 Affiliations
As a Roman Catholic church, the church is naturally affiliated with all other Roman Catholic schools, churches and organisations, particularly in Singapore. However, there are a few that share a markedly closer relationship because of their geographic closeness.
Saint Patrick's School
CHIJ (Katong) Primary School
CHIJ Katong Convent Secondary School
Canossa Convent Primary School
Saint Anthony's Canossian Secondary School
Church of Our Lady Queen of Peace (Singapore)
Church of Our Lady of Perpetual Succour (Singapore)
[edit] 4 Gallery
Backdrop of altar for Christmas in the old Holy Family Church.
Backdrop of altar for Good Friday in the old Holy Family Church.
Backdrop of altar in the old Holy Family Church.
Grotto of the old Holy Family Church.
Old Holy Family Church as seen from the main entrance.
Old Holy Family Church at night.
View of the altar from the northwest.
View of the altar from the northeast.
View of the 16-paneled stained glass window from the third level of church building.
The altar seen from the main door.
The statue of the Virgin Mary, sited in the grotto.
[edit] 5 References
^ a b c d "Church of the Holy Family".
^ "Singapore Catholic Church Information".
[edit] 6 External links
Church of the Holy Family website
This page was last modified on 2011-05-27 at 15:56:40.
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Revision history of Church of the Holy Family, Singapore
(cur | prev) 2011-05-27T15:56:40 MZMcBride (talk | contribs) (10,878 bytes) (rm file) (undo)
(cur | prev) 2011-02-19T04:28:22 Ohconfucius (talk | contribs) m (10,950 bytes) (style fixes, including esp. rem überlinking using AWB) (undo)
(cur | prev) 2010-11-23T00:02:13 SoxBot (talk | contribs) (11,042 bytes) (BOT: tagging File:Oldholyfam.jpg as {{pufc}}) (undo)
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(cur | prev) 2010-01-03T13:28:43 Ariedartin (talk | contribs) (10,756 bytes) (→Gallery: rm non-helpful images) (undo)
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(cur | prev) 2009-10-17T12:02:25 Andrew Kelly (talk | contribs) m (11,395 bytes) (Reverting coord edit, see request and discussion.) (undo)
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(cur | prev) 2009-06-03T14:42:35 Ariedartin (talk | contribs) (11,403 bytes) (updating infobox; rewriting lead) (undo)
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(cur | prev) 2009-06-03T12:41:36 Ariedartin (talk | contribs) (9,932 bytes) (updating template; work in progress) (undo)
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(cur | prev) 2009-05-19T16:59:52 Fayenatic london (talk | contribs) m (9,466 bytes) (Disambiguate Saint Patrick's School to Saint Patrick's School, Singapore using popups) (undo)
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(cur | prev) 2006-11-28T04:29:00 Ariedartin (talk | contribs) (8,195 bytes) (undo)
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(cur | prev) 2006-08-05T15:33:19 Ariedartin (talk | contribs) m (8,045 bytes) (moved Church of the Holy Family (Singapore) to Church of the Holy Family, Singapore: more appropriate name) (undo)
(cur | prev) 2006-08-01T10:14:34 *drew (talk | contribs) m (8,045 bytes) (rmv unrelated ext links) (undo)
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(cur | prev) 2006-07-17T12:14:55 Ariedartin (talk | contribs) (5,168 bytes) (adding content from an information board outside church.) (undo)
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(cur | prev) 2006-06-14T17:40:18 Dark Tichondrias (talk | contribs) (3,225 bytes) (→History: fixed Eurasian disambigulation) (undo)
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Talk:Church of the Holy Family, Singapore
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Proposed deletion This article was proposed for deletion by an editor in the past.
There's no need to delete. If we are to check the history of Church of the Holy Family, we can see that there isn't much of a history to start with - it's a pretty new article, and so far all the contributions were from a single person (er.. me, namely). I used the old title to link to a disambiguation page, which I created as well.--Ariedartin 16:43, 1 June 2006 (UTC)
The deletion is required for technical reason - to merge the page histories. Whether there is one contributor or many is not the problem. The copyright on Wikipedia requires that the history of each and every edit to be preserved even if it is just changing one letter. It is for copyright reason this has to be done. Kimchi.sg 16:54, 1 June 2006 (UTC)
I think the single editor simply re-releases his text under the GFDL again at a different place. I think not history merging this is the less messy option here. Kusma (討論) 22:16, 1 June 2006 (UTC)
[edit] 1 Ar...diocese?
What's the spelling? Arcdiocese, ardiocese or archdiocese?--Tdxiang 08:15, 27 June 2006 (UTC)
Archdiocese. Though archdiocese has a different meaning from diocese. Kimchi.sg 09:32, 27 June 2006 (UTC)
[edit] 2 Fair use rationale for Image:Holyfam.jpg
Nuvola apps important.svg
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Revision history of Talk:Church of the Holy Family, Singapore
(cur | prev) 2009-05-19T15:33:21 ThaddeusB (talk | contribs) (3,322 bytes) (add {{Oldprodfull}} tag + wikiproject tag) (undo)
(cur | prev) 2007-11-07T12:13:37 BetacommandBot (talk | contribs) (3,277 bytes) (noting Image:Holyfam.jpg is about to be deleted WP:NONFREE) (undo)
(cur | prev) 2007-02-03T04:06:20 Vsion (talk | contribs) (1,563 bytes) (add SG-header using AWB) (undo)
(cur | prev) 2006-08-05T15:33:19 Ariedartin (talk | contribs) m (1,533 bytes) (moved Talk:Church of the Holy Family (Singapore) to Talk:Church of the Holy Family, Singapore: more appropriate name) (undo)
(cur | prev) 2006-06-27T09:32:04 Kimchi.sg (talk | contribs) (1,533 bytes) (reply) (undo)
(cur | prev) 2006-06-27T08:15:32 Tdxiang (talk | contribs) (1,368 bytes) (Spelling.) (undo)
(cur | prev) 2006-06-01T22:16:59 Kusma (talk | contribs) (1,108 bytes) (answer) (undo)
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From Wikipedia, the free encyclopedia
This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2007)
Holy Family Church
Church of the Holy Family
1°18′24.75″N 103°54′24.25″ECoordinates: 1°18′24.75″N 103°54′24.25″E
Country Singapore
Denomination Roman Catholic
Churchmanship Roman Rite
Membership 8,500[1][2]
Weekly attendance 7,200[1]
Website www.holyfamily.org.sg
History
Former name(s) Chapel of the Holy Family (1923–1931)[1]
Founded 1902[1]
Dedication Holy Family
Dedicated 1923-11-11
Consecrated 1932
Significant associated people James Leonard Scheerder
Architecture
Status Parish church
Functional status Active
Style Modern
Completed 1999
Specifications
Capacity 3,000 (2,400 seated, 600 standing)
Number of floors 4
Materials Concrete
Administration
Diocese Archdiocese of Singapore
Division East District
Clergy
Priest(s) Rev. Fr. Patrick Goh
Assistant priest Rev. Fr. Christopher Lee,
Rev. Fr. Ignatius Yeo
Laity
Music group(s) Genesis II Choir, St. Anne's Choir, Choir of St David, Kristokos Choir, St. Mary's Choir
Parish administrator Parish secretariat
Servers' guild Church of the Holy Family Altar Servers' Society
The Church of the Holy Family, also known as Holy Family Church and Katong Catholic Church, is a Roman Catholic church in the Archdiocese of Singapore. It is located at Chapel Road, Singapore, and has one of the largest parish populations in the archdiocese.
Contents
1 History
2 Organisation
3 Affiliations
4 Gallery
5 References
6 External links
[edit] 1 History
The church itself was founded in early 1902 by four Eurasian families living in Tanjong Katong. They purchased plots of land in the area, as did Mr James Leonard Scheerder, who developed a coconut plantation around Marine Parade, Chapel Road and East Coast Road. The De La Salle Brothers also bought a plot of land in the area, and is now occupied by St. Patrick's School. Mass was celebrated during the holidays in the buildings they owned along the East Coast, now developed into East Coast Park. The beginnings of its actual structure only came about shortly after World War I, when Reverend Father Pierre Raudel, the then-parish priest of the Cathedral of the Good Shepherd, approached Scheerder for the donation of some land in Katong to build a chapel for the growing Catholic community in the area. Mr Scheerder conceded to the request on the condition that the land was to be used for the chapel and to be returned to the donor's estate if it were not used by the chapel. Regardless, in 1922, the foundation stone of the chapel was laid. The chapel was completed and consecrated to the Holy Family by Bishop Marie-Luc-Alphonse-Emile Barillon on 11 November 1923. As the growing Catholic community had outgrown the small chapel, the chapel building was demolished in 1931, and while waiting for a new church building to be built, the community conducted their Sunday Mass in Roxy Theatre.
File:Oldholyfam.jpg
The old Holy Family Church (as it was called at that time). The file File:Oldholyfam.jpg has an uncertain copyright status and may be deleted. You can comment on its removal.
The full-sized Church of the Holy Family was eventually completed on 19 June 1932. It was blessed and consecrated by Bishop Perrichon. By 1936, the church was made a parish, its first parish priest being Pierre Ruaudel. In 1969, to better accommodate and service the increasing number of Catholics in the area, the church again underwent renovation and extension work which was completed by April 1970. The church hall featured a single large crucifix on a blank wall behind the altar, and this set-up was often decorated with paints, banners and other artwork, changing to appropriately suit the missal theme of the week. David Saul Marshall donated a piece of land to the church, but too late to build an extension upon, and so was then used as a carpark.
Eventually, the increasing numbers of worshippers again outgrew the church. Thus, it was again demolished in 29 December 1997 to make way for the current, larger, 4-storey church building. During this time, Sunday Masses were celebrated in the main hall of Saint Patrick's School while the Weekday masses are held in the school chapel. The new church was completed and consecrated in December 1999, just prior to the start of the second millennium. The car park is on the first floor has space for nearly 200 cars, although this is usually insufficient during most weekend sunset masses, forcing other parishioners to park on the roadside and cause obstructions. The church hall situated on the second and third storey and accommodates about 3,000 people (2,400 seated, 600 standing), although main masses of days of obligation usually pack the church hall with more parishioners. The centrepiece is the altar with a massive 16-panel stained glass above, depicting the Holy Family and 16 scenes from Jesus' life. The fourth storey houses the Holy Family Kindergarten, four classrooms, a choir room, and a large function room that can accommodate a few hundred people, serving as the canteen on Sundays. The Adoration Room and Our Lady's Grotto are located on the ground floor, and there is also an 2500-niche air-conditioned columbarium located in the basement. The roof of the church is shaped to simulate hands in prayer, pointing toward heaven. Apart from the main church building, there are also other buildings within the parish compound: the Fathers' House, Emmaus Centre and a third building simply called 3 Sea Avenue. 3 Sea Avenue was donated by a parishioner after his passing, as he had stated in his will to pass the deed of the building to the church.
[edit] 2 Organisation
The altar of the new Church of the Holy Family as seen from the third level of church building (also the second level of the church hall).
The church currently has 3 priests administering to a parish population of 8,500. These priests are:
Parish Priest Reverend Father Patrick Goh
Reverend Father Christopher Lee
Deacon Clement Chen
The church has the following ministries:
Formation Ministry
Rite of Christian Initiation for Adults (RCIA)
Catechists
Charismatic Group
Meditation Group
Liturgy Ministry
Altar Servers
Extraordinary Ministers of Holy Communion
Music Ministry (Choirs)
Genesis II Youth Choir (Saturday 6 pm mass)
St. Anne's Choir (Sunday 7:15 am mass)
Choir of St David (Sunday 9:15 am mass)
Kristokos Choir (Sunday 11:15 am mass)
St. Mary's Choir (Sunday 6 pm mass)
Lectors
Churchwardens
Youth Council
Service Ministry
Ministry of Sick
St. Vincent De Paul Society (SVDP)
Elders Group
Art and Environment
Canteen/Function Room
Bulletin
Legion of Mary
Missionary Ministry
Chinese Group
Filipino Group
Peranakan Group
Neighbourhood Small Christian Communities (SCC)
Bayshore
Bedok South
Cathay/Ocean Park/Stangee
Joo Chiat
Kew
Laguna
Lucky Heights/Sennett
Marine Crescent
Marine Drive
Marine Terrace
Neptune Court
Telok Kurau
[edit] 3 Affiliations
As a Roman Catholic church, the church is naturally affiliated with all other Roman Catholic schools, churches and organisations, particularly in Singapore. However, there are a few that share a markedly closer relationship because of their geographic closeness.
Saint Patrick's School
CHIJ (Katong) Primary School
CHIJ Katong Convent Secondary School
Canossa Convent Primary School
Saint Anthony's Canossian Secondary School
Church of Our Lady Queen of Peace (Singapore)
Church of Our Lady of Perpetual Succour (Singapore)
[edit] 4 Gallery
Backdrop of altar for Christmas in the old Holy Family Church.
Backdrop of altar for Good Friday in the old Holy Family Church.
Backdrop of altar in the old Holy Family Church.
Grotto of the old Holy Family Church.
Old Holy Family Church as seen from the main entrance.
Old Holy Family Church at night.
View of the altar from the northwest.
View of the altar from the northeast.
View of the 16-paneled stained glass window from the third level of church building.
The altar seen from the main door.
The statue of the Virgin Mary, sited in the grotto.
[edit] 5 References
^ a b c d "Church of the Holy Family".
^ "Singapore Catholic Church Information".
[edit] 6 External links
Church of the Holy Family website
This page was last modified on 2011-05-27 at 15:56:40.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of use for details.
Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
Revision history of Church of the Holy Family, Singapore
(cur | prev) 2011-05-27T15:56:40 MZMcBride (talk | contribs) (10,878 bytes) (rm file) (undo)
(cur | prev) 2011-02-19T04:28:22 Ohconfucius (talk | contribs) m (10,950 bytes) (style fixes, including esp. rem überlinking using AWB) (undo)
(cur | prev) 2010-11-23T00:02:13 SoxBot (talk | contribs) (11,042 bytes) (BOT: tagging File:Oldholyfam.jpg as {{pufc}}) (undo)
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(cur | prev) 2010-01-03T13:28:43 Ariedartin (talk | contribs) (10,756 bytes) (→Gallery: rm non-helpful images) (undo)
(cur | prev) 2010-01-03T13:26:38 Ariedartin (talk | contribs) (11,247 bytes) (→History) (undo)
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(cur | prev) 2009-06-03T12:41:36 Ariedartin (talk | contribs) (9,932 bytes) (updating template; work in progress) (undo)
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(cur | prev) 2009-05-19T16:59:52 Fayenatic london (talk | contribs) m (9,466 bytes) (Disambiguate Saint Patrick's School to Saint Patrick's School, Singapore using popups) (undo)
(cur | prev) 2009-05-19T14:21:36 ThaddeusB (talk | contribs) (9,432 bytes) (contest prod - this chruch seems to be notable as it has coverage in multiple RS - will address sourcing concerns ASAP) (undo)
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(cur | prev) 2007-01-14T10:52:25 Dekimasu (talk | contribs) m (8,219 bytes) (Disambiguation, link to East Coast) (undo)
(cur | prev) 2006-11-28T04:29:00 Ariedartin (talk | contribs) (8,195 bytes) (undo)
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(cur | prev) 2006-11-14T06:16:10 Hmains (talk | contribs) (8,046 bytes) (fix link, Replaced: [[World War 1 → [[World War I using [[Project:AWB|AWB]]) (undo)
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(cur | prev) 2006-08-05T15:33:19 Ariedartin (talk | contribs) m (8,045 bytes) (moved Church of the Holy Family (Singapore) to Church of the Holy Family, Singapore: more appropriate name) (undo)
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(cur | prev) 2006-07-17T12:14:55 Ariedartin (talk | contribs) (5,168 bytes) (adding content from an information board outside church.) (undo)
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Talk:Church of the Holy Family, Singapore
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Proposed deletion This article was proposed for deletion by an editor in the past.
There's no need to delete. If we are to check the history of Church of the Holy Family, we can see that there isn't much of a history to start with - it's a pretty new article, and so far all the contributions were from a single person (er.. me, namely). I used the old title to link to a disambiguation page, which I created as well.--Ariedartin 16:43, 1 June 2006 (UTC)
The deletion is required for technical reason - to merge the page histories. Whether there is one contributor or many is not the problem. The copyright on Wikipedia requires that the history of each and every edit to be preserved even if it is just changing one letter. It is for copyright reason this has to be done. Kimchi.sg 16:54, 1 June 2006 (UTC)
I think the single editor simply re-releases his text under the GFDL again at a different place. I think not history merging this is the less messy option here. Kusma (討論) 22:16, 1 June 2006 (UTC)
[edit] 1 Ar...diocese?
What's the spelling? Arcdiocese, ardiocese or archdiocese?--Tdxiang 08:15, 27 June 2006 (UTC)
Archdiocese. Though archdiocese has a different meaning from diocese. Kimchi.sg 09:32, 27 June 2006 (UTC)
[edit] 2 Fair use rationale for Image:Holyfam.jpg
Nuvola apps important.svg
Image:Holyfam.jpg is being used on this article. I notice the image page specifies that the image is being used under fair use but there is no explanation or rationale as to why its use in this Wikipedia article constitutes fair use. In addition to the boilerplate fair use template, you must also write out on the image description page a specific explanation or rationale for why using this image in each article is consistent with fair use.
Please go to the image description page and edit it to include a fair use rationale. Using one of the templates at Wikipedia:Fair use rationale guideline is an easy way to insure that your image is in compliance with Wikipedia policy, but remember that you must complete the template. Do not simply insert a blank template on an image page.
If there is other fair use media, consider checking that you have specified the fair use rationale on the other images used on this page. Note that any fair use images uploaded after 4 May, 2006, and lacking such an explanation will be deleted one week after they have been uploaded, as described on criteria for speedy deletion. If you have any questions please ask them at the Media copyright questions page. Thank you.
BetacommandBot 12:13, 7 November 2007 (UTC)
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Revision history of Talk:Church of the Holy Family, Singapore
(cur | prev) 2009-05-19T15:33:21 ThaddeusB (talk | contribs) (3,322 bytes) (add {{Oldprodfull}} tag + wikiproject tag) (undo)
(cur | prev) 2007-11-07T12:13:37 BetacommandBot (talk | contribs) (3,277 bytes) (noting Image:Holyfam.jpg is about to be deleted WP:NONFREE) (undo)
(cur | prev) 2007-02-03T04:06:20 Vsion (talk | contribs) (1,563 bytes) (add SG-header using AWB) (undo)
(cur | prev) 2006-08-05T15:33:19 Ariedartin (talk | contribs) m (1,533 bytes) (moved Talk:Church of the Holy Family (Singapore) to Talk:Church of the Holy Family, Singapore: more appropriate name) (undo)
(cur | prev) 2006-06-27T09:32:04 Kimchi.sg (talk | contribs) (1,533 bytes) (reply) (undo)
(cur | prev) 2006-06-27T08:15:32 Tdxiang (talk | contribs) (1,368 bytes) (Spelling.) (undo)
(cur | prev) 2006-06-01T22:16:59 Kusma (talk | contribs) (1,108 bytes) (answer) (undo)
(cur | prev) 2006-06-01T16:54:18 Kimchi.sg (talk | contribs) (870 bytes) (reply) (undo)
(cur | prev) 2006-06-01T16:46:59 Ariedartin (talk | contribs) (395 bytes) (undo)
(cur | prev) 2006-06-01T16:43:19 Ariedartin (talk | contribs) (333 bytes)
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