The Romans had never encountered anything like the highly skilled Parthian cavalry who were specifically trained to fight on open terrain. First of all, unlike the Roman and Greek armies, there was no Parthian infantry only the infamous lance-carrying cataphracts of armored camels (about 1,000 in total) and lightly-armored mounted archers (around 10,000). They were swift-moving and rapid-firing. They emphasized mobility and expert horsemanship with quick charges and feigned retreats. Lastly, there was the famed Parthian shot when a mounted archer would ride away at full speed from his enemy and, while spinning around in his saddle, he would shoot a barrage of arrows over his horse's rump. The tactic proved almost impossible to counter, and the Parthian arrows could penetrate Roman armor while the lancers even had the capability of impaling two soldiers at once.
74. As Our Predecessor Pius XII observed with evident justification: "Likewise the national economy, as it is the product of the men who work together in the community of the State, has no other end than to secure without interruption the material conditions in which the individual life of the citizens may fully develop. Where this is secured in a permanent way, a people will be, in a true sense, economically rich, because the general well-being, and consequently the personal right of all to the use of worldly goods, is thus actuated in conformity with the purpose willed by the Creator." (27) From this it follows that the economic prosperity of a nation is not so much its total assets in terms of wealth and property, as the equitable division and distribution of this wealth.
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Before World War II, Jews played an important role in Austria's economic and cultural life. In 1938, Austria had a Jewish population of about 192,000, representing almost 4 percent of the total population. The overwhelming majority of Austrian Jews lived in Vienna, the capital, an important center of Jewish culture, Zionism, and education. Jews comprised about 9 percent of the city's population. However, by December 1939 their number had been reduced to just 57,000, primarily due to emigration.
13. Jesus of Nazareth brings God's plan to fulfillment. After receiving the Holy Spirit at his Baptism, Jesus makes clear his messianic calling: he goes about Galilee "preaching the Gospel of God and saying: 'The time is fulfilled, and the kingdom of God is at hand; repent and believe in the Gospel'" (Mk 1:14-15; cf. Mt 4:17; Lk 4:43). The proclamation and establishment of God's kingdom are the purpose of his mission: "I was sent for this purpose" (Lk 4:43). But that is not all. Jesus himself is the "Good News," as he declares at the very beginning of his mission in the synagogue at Nazareth, when he applies to himself the words of Isaiah about the Anointed One sent by the Spirit of the Lord (cf. Lk 4;14-21). Since the "Good News" is Christ, there is an identity between the message and the messenger, between saying, doing and being. His power, the secret of the effectiveness of his actions, lies in his total identification with the message he announces; he proclaims the "Good News" not just by what he says or does, but by what he is.
There are also conceptions which deliberately emphasize the kingdom and which describe themselves as "kingdom-centered." They stress the image of a Church which is not concerned about herself, but which is totally concerned with bearing witness to and serving the kingdom. It is a "Church for others" just as Christ is the "man for others." The Church's task is described as though it had to proceed in two directions: on the one hand promoting such "values of the kingdom" as peace, justice, freedom, brotherhood, etc,, while on the other hand fostering dialogue between peoples, cultures and religions, so that through a mutual enrichment they might help the world to be renewed and to journey ever closer toward the kingdom.
From the outset, conversion is expressed in faith which is total and radical, and which neither limits nor hinders God's gift. At the same time, it gives rise to a dynamic and lifelong process which demands a continual turning away from "life according to the flesh" to "life according to the Spirit" (cf. Rom 8:3-13). Conversion means accepting, by a personal decision, the saving sovereignty of Christ and becoming his disciple.
The mystery of the Incarnation and Redemption is thus described as a total self-emptying which leads Christ to experience fully the human condition and to accept totally the Father's plan. This is an emptying of self which is permeated by love and expresses love. The mission follows this same path and leads to the foot of the cross.
All these possible directions of understanding are compatible with the proposition that ritual rather than belief was the main focus of pagan worship, without committing to any total separation of ritual performance from cognition. In different contexts, all these forms of thinking can be seen as creative elements in Roman culture.
The Showa period was longer than the reign of any previous Japanese emperor. During the pre-1945 period, Japan moved into political totalitarianism, ultranationalism and fascism culminating in Japan's invasion of China in 1937. This was part of an overall global period of social upheavals and conflicts such as the Great Depression and the Second World War.
The discussion of this project began in February, 1790, after the Assembly by the creation of assemblies of departments, districts, and commons, had proceeded to the administrative reorganization of France. The discussion was again very violent. On 13 February, 1790, the Assembly, swayed by the more radical suggestions of Barnave and Thouret, decreed as a "constitutional article" that not only should the law no longer recognize monastic vows, but that religious orders and congregations were and should remain suppressed in France, and that no others should be established in the future. After having planned a partial suppression of monastic orders the Assembly voted for their total suppression. The proposal of Cazalès (17 February) calling for the dissolution of the Constituent Assembly, and the rightful efforts, made by the higher clergy to prevent Catholics from purchasing the confiscated goods of the Church provoked reprisals. On 17 March, 1790, the Assembly decided that the 400,000,000 livres worth of alienated ecclesiastical properties should be sold to municipalities which in turn should sell them to private buyers. On 14 April it decided that the maintenance of Catholic worship should be provided for without recourse to the revenues of former ecclesiastical property and that a sufficient sum, fixed at more than 133,000,000 livres for the first year, should be entered in the budget for the allowances to be made to the clergy; on 17 April the decree was passed dealing with the assignats, the papers issued by the Government paying interest at 5 per cent, and which were to be accepted as money in payment for the ecclesial property, thenceforth called national property; finally, on 9 July, it was decreed that all this property should be put up for sale. 2ff7e9595c
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