User:Evensteven/sandbox


 * my first edit was at 23:51, 9 May 2013 (UTC)

Citations Library


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Work Area


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 * Full list with "chapter=" "work=" "number=" "publisher=" "type=" "page=":
 * Maximum list that permits "ed." text:
 * Maximum list that permits "ed." text:

Citation Construct Template


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Cut and Paste Text
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 *  Text  parmlist
 * xxxx  limited online access 


 * Authors and editors:
 * |authorlink1=AUTHARTICLE |last2=LAST2 |first2=FIRST2 |last3=LAST3 |first3=FIRST3 |last4=LAST4 |first4=FIRST4 |last5=LAST5 |first5=FIRST5 |last6=LAST6 |first6=FIRST6 |last7=LAST7 |first7=FIRST7 |last8=LAST8 |first8=FIRST8 |last9=LAST9 |first9=FIRST9
 * |editorlink1=EDARTICLE |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |editor2-last=EDLAST2 |editor2-first=EDFIRST2 |editor3-last=EDLAST3 |editor3-first=EDFIRST3 |editor4-last=EDLAST4 |editor4-first=EDFIRST4
 * Synonyms, substitutions, and tidbits:
 * |chapter=CHAPTER |section=SECTION |contribution=CONTRIBUTION |entry=ENTRY |article=ARTICLE
 * |work=WORK |journal=JOURNAL |periodical=PERIODICAL |newspaper=NEWSPAPER |magazine=MAGAZINE |website=WEBSITE |encyclopedia=ENCYCLOPEDIA |encyclopaedia=ENCYCLOPAEDIA |dictionary=DICTIONARY
 * |number=NUMBER |issue=ISSUE :: |publisher=PUB |institution=INSTITUTION :: |type=TYPE |type=hardback |type=paperback |medium=MEDIUM |medium=DVD
 * |asin=00000000 |doi=DOI |doi=10.1063/1.322288 |isbn=0000000000 |oclc=00000000 :: |sectionurl=SECTURL |contributionurl=CONTRIBURL |chapterurl=https://en.wikipedia.org/wiki/Welcome |url=https://en.wikipedia.org/ :
 * |pages=PAGES |page=PAGE |at=at h:mm:ss |at=Glossary |at=Front Cover :: |quote=QUOTE :: |ref=none |ref=harv |ref=CITEREF :: |expand=true
 * Full list with "chapter=" "work=" "number=" "publisher=" "type=" "page=": |last1=LAST1 |first1=FIRST1 |authorlink1=AUTHARTICLE |location=LOC |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |editorlink1=EDARTICLE |others=trans. from Greek by TRANSLATOR |chapter=CHAPTER |title=TITLE |trans_title=TRANSLATEDTITLE |in=CONTAINEDIN |work=WORK |series=SERIES |volume=VOL |number=NUMBER |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |date=DATE |year=YEAR |origyear=ORIGYEAR |publication-date=PUBYEAR |type=TYPE |asin=00000000 |doi=DOI |isbn=0000000000 |oclc=00000000 |chapterurl=CHAPTERURL |format=FORMAT |url=URL |accessdate=xx Jun 2014 |page=PAGE |quote=QUOTE |ref=none
 * Maximum list that permits "ed." text: |last1=LAST1 |first1=FIRST1 |authorlink1=AUTHARTICLE |location=LOC |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |editorlink1=EDARTICLE |others=trans. from Greek by TRANSLATOR |title=TITLE |trans_title=TRANSLATEDTITLE |in=CONTAINEDIN |series=SERIES |volume=VOL |number=NUMBER |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |date=DATE |year=YEAR |origyear=ORIGYEAR |publication-date=PUBYEAR |type=TYPE |asin=00000000 |doi=DOI |isbn=0000000000 |oclc=00000000 |format=FORMAT |url=URL |accessdate=xx Jun 2014 |page=PAGE |quote=QUOTE |ref=none
 * Maximum list that permits "ed." text: |last1=LAST1 |first1=FIRST1 |authorlink1=AUTHARTICLE |location=LOC |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |editorlink1=EDARTICLE |others=trans. from Greek by TRANSLATOR |title=TITLE |trans_title=TRANSLATEDTITLE |in=CONTAINEDIN |series=SERIES |volume=VOL |number=NUMBER |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |date=DATE |year=YEAR |origyear=ORIGYEAR |publication-date=PUBYEAR |type=TYPE |asin=00000000 |doi=DOI |isbn=0000000000 |oclc=00000000 |format=FORMAT |url=URL |accessdate=xx Jun 2014 |page=PAGE |quote=QUOTE |ref=none

Examples

 *  Standard print-only  |last1=LAST1 |first1=FIRST1 |title=TITLE |publisher=PUB |year=YEAR |isbn=0000000000 |ref=harv
 *  Standard with online access  |last1=LAST1 |first1=FIRST1 |title=TITLE |publisher=PUB |year=YEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  Embellished  |last1=LAST1 |first1=FIRST1 |title=TITLE |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |year=YEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  Referring to Chapter  |last1=LAST1 |first1=FIRST1 |chapter=CHAPTER |title=TITLE |publisher=PUB |year=YEAR |isbn=0000000000 |chapterurl=CHAPTERURL |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  Edited / Translated  |last1=LAST1 |first1=FIRST1 |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |others=TRANSLATOR |title=TITLE |publisher=PUB |year=YEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a larger work  |last1=LAST1 |first1=FIRST1 |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |others=TRANSLATOR |title=TITLE |work=WORK |series=SERIES |volume=Vol NUM |publisher=PUB |year=YEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a cited work  |last1=LAST1 |first1=FIRST1 |title=TITLE |in=ABBREV, Vol NUM |year=YEAR |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  Edited / Translated  |last1=LAST1 |first1=FIRST1 |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |others=TRANSLATOR |title=TITLE |publisher=PUB |year=YEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a larger work  |last1=LAST1 |first1=FIRST1 |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |others=TRANSLATOR |title=TITLE |work=WORK |series=SERIES |volume=Vol NUM |publisher=PUB |year=YEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a cited work  |last1=LAST1 |first1=FIRST1 |title=TITLE |in=ABBREV, Vol NUM |year=YEAR |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a larger work  |last1=LAST1 |first1=FIRST1 |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |others=TRANSLATOR |title=TITLE |work=WORK |series=SERIES |volume=Vol NUM |publisher=PUB |year=YEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a cited work  |last1=LAST1 |first1=FIRST1 |title=TITLE |in=ABBREV, Vol NUM |year=YEAR |url=URL |accessdate=xx Jun 2014 |ref=harv
 *  One book or section within a cited work  |last1=LAST1 |first1=FIRST1 |title=TITLE |in=ABBREV, Vol NUM |year=YEAR |url=URL |accessdate=xx Jun 2014 |ref=harv


 *  Dictionary  |title=TITLE |edition=EDITION |publisher=PUB |year=YEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=CITEREF TITLE EDITION_ed
 *  Encyclopedia  |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |title=TITLE |edition=EDITION |publisher=PUB |year=YEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=CITEREF TITLE EDITION_ed
 *  Compendium  |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |title=TITLE |trans_title=TRANSLATEDTITLE |series=SERIES (ABBREV), |volume=NUM vols. |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |origyear=ORIGYEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR
 *  Compendium Volume  |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |title=TITLE |trans_title=TRANSLATEDTITLE |work=WORK |series=SERIES (ABBREV, Vol NUM), |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |origyear=ORIGYEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR vNUM
 *  Volume of Cited Compendium  |title=TITLE |trans_title=TRANSLATEDTITLE |work=ABBREV |volume=Vol NUM |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR vNUM
 *  Compendium Volume  |editor1-last=EDLAST1 |editor1-first=EDFIRST1 |title=TITLE |trans_title=TRANSLATEDTITLE |work=WORK |series=SERIES (ABBREV, Vol NUM), |edition=EDITION |publicationplace=PUBLOC |publisher=PUB |origyear=ORIGYEAR |publication-date=PUBYEAR |isbn=0000000000 |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR vNUM
 *  Volume of Cited Compendium  |title=TITLE |trans_title=TRANSLATEDTITLE |work=ABBREV |volume=Vol NUM |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR vNUM
 *  Volume of Cited Compendium  |title=TITLE |trans_title=TRANSLATEDTITLE |work=ABBREV |volume=Vol NUM |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR vNUM
 *  Volume of Cited Compendium  |title=TITLE |trans_title=TRANSLATEDTITLE |work=ABBREV |volume=Vol NUM |url=URL |accessdate=xx Jun 2014 |ref=CITEREF ABBR vNUM


 *  News  |title=TITLE |journal=JOURNAL |pages=PAGES |date=DATE |url=URL |accessdate=xx Jun 2014 |ref=none
 *  Magazine  |last1=LAST1 |first1=FIRST1 |title=TITLE |journal=JOURNAL |pages=PAGES |date=DATE |url=URL |accessdate=xx Jun 2014 |ref=none
 *  Academic  |last1=LAST1 |first1=FIRST1 |title=TITLE |journal=JOURNAL |volume=VOL |issue=ISSUE |pages=PAGES |publisher=PUB |date=DATE |doi=DOI |ref=none
 *  Academic  |last1=LAST1 |first1=FIRST1 |title=TITLE |journal=JOURNAL |volume=VOL |issue=ISSUE |pages=PAGES |publisher=PUB |date=DATE |doi=DOI |ref=none
 *  Academic  |last1=LAST1 |first1=FIRST1 |title=TITLE |journal=JOURNAL |volume=VOL |issue=ISSUE |pages=PAGES |publisher=PUB |date=DATE |doi=DOI |ref=none


 *  News  |title=TITLE |publisher=PUB |date=DATE |url=URL |accessdate=xx Jun 2014 |ref=none
 *  Official: Government or Organization  |last1=LAST1 |first1=FIRST1 |title=TITLE |publisher=ORG |date=DATE |url=URL |accessdate=xx Jun 2014 |ref=none
 *  Official: Government or Organization  |last1=LAST1 |first1=FIRST1 |title=TITLE |publisher=ORG |date=DATE |url=URL |accessdate=xx Jun 2014 |ref=none


 *  Movie, Documentary, or Other Single Program  |others=HOSTorSTARS |title=TITLE |publisher=PUB |year=YEAR |origyear=ORIGYEAR |medium=DVD |at=h:mm:ss |ref=none
 *  Episode from Seasonal TV Show or Other Serial  |section=EPISODE |title=TITLE |volume=season SEASON |number=EPISODENUMBER |publisher=PUB |year=YEAR |medium=DVD |at=h:mm:ss |ref=none
 *  Episode from Documentary or Informational Series  |last1=LAST1 |first1=FIRST1 |section=EPISODE |title=TITLE |series=SERIES |publisher=PUB |year=YEAR |medium=DVD |at=h:mm:ss |ref=none
 *  Episode from Documentary or Informational Series  |last1=LAST1 |first1=FIRST1 |section=EPISODE |title=TITLE |series=SERIES |publisher=PUB |year=YEAR |medium=DVD |at=h:mm:ss |ref=none
 *  Episode from Documentary or Informational Series  |last1=LAST1 |first1=FIRST1 |section=EPISODE |title=TITLE |series=SERIES |publisher=PUB |year=YEAR |medium=DVD |at=h:mm:ss |ref=none

WP Templates: Direct Use

 * Templates: :  :  :  :  :  :  :  :  :
 * Bible: :    :   ::  :  :   :
 * Wikisource: :  ::

Use of Templates and Anchors

 * The "citation" template separates most fields with a comma, as is normal in most lists of footnotes or references. The "cite x" templates separate most fields with a period, as is found most often in bibliographic lists. Template:cite redirects to "citation", but using "citation" for a wikisource does not work, so "cite" must be a special case of some kind, apparently not documented.
 * The |ref=harv parameter on a long-form full citation creates an "anchor", an internal citation code, that can be used by a short-form abbreviated citation to point to the full citation. This code always begins with the string "CITEREF", and continues with the last names of the first one to four authors concatenated by underscores, ending with the year of the long citation (value of the |year parameter, or derivation of the year from the |date parameter). The anchor never contains spaces, but substitutes underscores when it finds any in its source values. This form of anchor can be usefully mimicked by hand when desired.
 * |ref=harv is the default for the "citation" template, but |ref=none is the default for the "cite xxx" templates. For clarity, be specific, and never use "|ref=", since that always indicates "default".
 * The "harvnb" template creates a "Harvard"-style short inline citation without parentheses, assuming connection to a full citation through an "anchor" code such as that generated by the |ref=harv parameter. The anchor is generated from its list of unnamed parameters (at least two of them for author and year). One additional named parameter, either |p=, |pp=, or |loc=, can be included to specify additional short-citation text, usually a page/pages reference or chapter. If there is an online location for finding the specific referenced material, the value of this additional parameter can contain an external link for it. Any desired additional text for the "short" citation (such as a quote) can also be appended to this parameter value (and not linked in, if desired).
 * The "sfn" (short footnote) template creates a short footnote rather than an inline citation. It is equivalent to enclosing a "harvnb" within a pair of brackets, and accepts the same parameter list.
 * The "harvnb" and "sfn" templates can still be used to connect with a separate full citation even though that citation does not specify "|ref=harv", as long as the ref it does specify still follows that style of anchor. This is useful anytime one wants full control over the display of the short citation, inline or in a footnote, and is very handy with tertiary references, where author or editor names are less useful in source identification. Simply use the unnamed parameters to create the desired display. Two parameters minimum are required; the last is often a year or edition ("3rd ed."). The display separates parameters with a space, and also renders spaces within a parameter without change, creating a natural look to that text. Design this display for look, then recreate the automatically-generated anchor by hand and use that in the related full citation in "|ref=". Remember the prefix "CITEREF", that spaces internal to each parameter must be replaced by underscores in the anchor, and that the separate parameters themselves are concatenated directly in the anchor (without space or underscore).

Mutual Parameter Exclusions (Synonyms) and Undocumented Usage

 * |chapter= |section= |contribution= |entry= |article= :: |chapterurl= |sectionurl= |contributionurl=
 * These are synonymous, with the choice determined by the nature of the source.


 * |page= |pages= |at=
 * page= signifies the number of a single page in the citation passage, while |pages= signifies multiple pages or a page range, not the total number of pages in the cited material. |at= signifies a location in the cited material that has no page number, such as "back cover" or "glossary". It may also be employed with AV media to specify the time of presentation, h:mm:ss.


 * |work= |journal= |periodical= |newspaper= |magazine= |website= |encyclopedia= |encyclopaedia= |dictionary=
 * These are synonymous, with the choice determined by the nature of the source.


 * |number= |issue=
 * These are synonymous, associated with |volume=, with the choice determined by the nature of the source.


 * |publisher= |institution=
 * These are synonymous, with the choice determined by the nature of the source.


 * |type= |medium=
 * These are synonymous, with the choice determined by the nature of the source. Use |type= to specify a kind of document: hard cover, paperback, pamphlet, etc. Use |medium= to specify a type of A/V medium, such as CD or DVD.

Undocumented Parameters

 * |location= |publicationplace=
 * These two parameters are not mutually exclusive synonyms, although location is often used in citations to mean publicationplace because they both produce the same citation text when only one is used: the prefix to the publisher indicating the location of publication. However, when both are used, that prefix is given by the value of publicationplace, whereas location produces an additional citation text entry following author and chapter, preceding editor, "written at " plus the value of location. I recommend that publicationplace always be used for the publisher location, while location be reserved for its special purpose. This is NOT as documented in the templates but is from observed template behavior.


 * |format=
 * Use |format= to specify the file format of a web resource: PDF, DOC, XLS, etc. Since online access is implied, it requires an accompanying |url=.


 * |trans_title=
 * If the title is in a foreign language, provide an English translation with this parameter.


 * |distributor=
 * does not recognize this parameter, though it is documented for, which does not recognize it either. Left a question at Help talk:Citation Style 1/Archive 5 on 9 Jun 2014.

Combinatorial Parameter Usage

 * Using the |chapter= (or |section=) and |title= parameters as a pair of identifiers is one way to get a citation that lists one specific source that is contained within a larger encompassing context, like a chapter within a book. Similarly, using the |title= and |work= (or |journal=) parameters as a pair of identifiers indicates a specific source contained within a larger source.
 * "ed." or "eds." text in citation display:
 * This display feature is supposedly included only when a citation is for a book. However, it is not present when the |chapter= or |section= parameter is present. When is used, this also means that the |work= parameter must be absent, for that is synonymous with |journal= and the template thereby assumes the citation is not for a book. For whatever reason, though,  mimics this behavior. These behaviors were discussed here in late May 2014.


 * "in" designation before editor list, when one work is included in another:
 * This display feature is available only when both one or more authors and one or more editors are supplied. When available, "in" is always present when either the |chapter= or |section= parameter is present, or when either the |work= or |journal= parameter is present, but if all four of those parameters is absent, so is "in". Currently, therefore, there is no way to get the "ed."/"eds." text in the display as well as the "in" text before an editor list or larger encompassing source.


 * Using |accessdate= with |url= or |chapterurl= displays that date in the citation. However, it does not display if those are absent, even when |doi= is used.

Pages of Interest

 * Eastern Orthodoxy Project : (talk)
 * Oriental Orthodoxy : (talk)


 * Eastern Orthodox Church • (talk)
 * Greek Orthodox Church : (talk)


 * Afterfeast : (talk)
 * Baptism : (talk)
 * Theosis : (talk)


 * Christianity Project • (talk)
 * First Council of Nicaea • (talk)
 * Council of Ephesus : (talk)
 * Nicene Creed • (talk)
 * Credo (card game) : (talk)
 * Fifty Bibles of Constantine • (talk)
 * Constantine I's turn against Paganism • (talk)
 * Constantinian shift • (talk)
 * Sol Invictus : (talk)
 * Early centers of Christianity : (talk)
 * Incident at Antioch : (talk)


 * Hagiography • (talk)
 * Computus : (talk)
 * Filioque : (talk)
 * Son of God : (talk)
 * Gregorian chant : (talk)
 * Saeculum obscurum : (talk)
 * Trinity Sunday : (talk)
 * Lord's Day : (talk)
 * Humiliation of Christ • (talk)
 * Ransom theory of atonement : (talk)


 * Bede : (talk)
 * Papias of Hierapolis : (talk)
 * Pope Gregory I : (talk)
 * Symeon the Metaphrast • (talk)
 * Christian views on the Old Covenant : (talk)
 * Christmas controversy : (talk)
 * Freedom of religion in Georgia : (talk)
 * Roman Catholicism in Croatia : (talk)


 * Bible Project : (talk)
 * Biblical infallibility : (talk)
 * Development of the Old Testament canon • (talk)
 * Development of the Christian biblical canon • (talk)
 * Christian biblical canons • (talk)
 * Hebrew Bible • (talk)


 * Septuagint • (talk)
 * Vulgate • (talk)
 * Protocanonical books • (talk)
 * Deuterocanonical books • (talk)
 * Apocrypha • (talk)
 * Q source : (talk)


 * Books of the Bible : (talk)
 * Book of Genesis : (talk)
 * Book of Deuteronomy : (talk)
 * Gospel of Matthew : (talk)
 * Gospel of the Hebrews : (talk)
 * Psalm 151 : (talk)


 * Measurement Project : (talk)
 * Link (unit) : (talk)
 * Chain (unit) : (talk)


 * Erg : (talk)
 * Minute of arc : (talk)


 * Astronomical unit : (talk)
 * Light-year : (talk)


 * Astronomy Project : (talk)
 * Parallax : (talk)
 * Stellar parallax : (talk)
 * Barycentric coordinates (astronomy) : (talk)


 * Antares : (talk)
 * Binary star : (talk)
 * Dawn (spacecraft) : (talk
 * Hipparcos : (talk)


 * Alexei Filippenko : (talk)
 * Petrie Prize Lecture : (talk)


 * Miscellaneous Pages
 * 0 (year) : (talk)
 * 20th century : (talk)
 * 21st century : (talk)
 * Bellevue, Idaho : (talk)
 * Hailey, Idaho : (talk)
 * Honningsvåg : (talk)
 * Kirkenes Church : (talk)


 * Kate Tempest : (talk)
 * The Magician's Nephew : (talk)
 * Temeraire (series) : (talk)
 * Aubrey–Maturin series : (talk)


 * Nina Allan : (talk)
 * Kage Baker : (talk)
 * Stephen Baxter : (talk)
 * Cory Doctorow : (talk)
 * Robert Reed (author) : (talk)
 * Allen Steele : (talk)


 * Contacts
 * User:Dr. K : (talk)


 * User:EdJohnston : (talk)
 * User:Elizium23 : (talk)


 * User:Lipsio : (talk)
 * User:LoveMonkey : (talk)

Create new article Humility of Christ

 * To describe the Orthodox teaching of how Christ's humility in His incarnation, crucifixion, death, and resurrection teaches us the meaning of the word. Also, how humility contrasts with "humiliation", and how the teaching ties into belief in Christ's natures: fully divine and fully human.  For to say that anyone had power over Him, calls into question His divinity.  Also, the incarnation was not shameful, in that human nature is not shameful, but good, as God made it.  It has been overshadowed and darkened by evil in sin, but evil has no power over good or over God.  There is no duality within Christianity.
 * Pope Francis on the humility of Christ
 * Christ's humility was not humiliation, but self-abasement.

Look at article coverage for Baptism : (talk)

 * Describe how Christ's incarnation united human nature with divine nature, and how then His death and resurrection provided for humankind the way to salvation, how baptism is our willing acceptance of His gift to us (given by means of His humility), how baptism mirrors His death in cleansing all sin (ending our entrapment by a nature become sinful) and mirrors His resurrection in lifting us to new life in union with Him, how through baptism our old self is put to death and our new self arises to life. Through baptism we are born again.

Look at article coverage for Theosis : (talk)

 * Describe the process of divinization that begins on earth when we are baptized, in which we actively choose and practise and participate with God in our turning away from sin (repentance), and thus verify and solidify the commitment made in baptism, by which we come to know God ever better of our own free will by submitting to His will in all humility. Also, how this active participation in repentance alters our being (through God's grace), enabling and improving our unification with God, so that at death we will be ready to accept in fullest capacity His permanent and complete washing of our beings when we are raised again, how repentance is the continuation of the path we chose in accepting baptism in putting to death all aspect of sin in our lives, and how taking that path is not something we can accomplish by ourselves but only in cooperation with God, for theosis is only achievable through the operation of God.

Look at article coverage for East-West Schism : (talk)
Section Differences underlying the schism has a subsection covering Purgatory and Damnation that needs considerable clarification. See Life After Death (Hierotheos) pp 170-172 for a start on additional material from that book, and also look into The Soul After Death of Fr. Seraphim Rose. It needs to be made clear that Orthodox reject the idea of purgatory utterly, and descriptions of intermediate states or purification on the part of Orthodox are often misinterpreted in the west to mean purgatory, but actually are not.

Background: Eastern Orthodox Church • (talk)
expanded/rewrote --- References ---
 * Orthodox worship services were written for instruction as well as prayer.
 * "Orthodoxy regards the Bible as a verbal icon of Christ." (7th ecumenical council)
 * Coming upon the Ethiopian as he read the Old Testament in his chariot, Philip the Apostle asked him, "Understandest thou what thou readest?" And the Ethiopian answered, "How can I, unless some man should guide me?" (Acts 8:30-31).
 * St. John Chrysostom says, "It is impossible for a man to be saved if he does not read the Scriptures."
 * Christ said "I am the Way, the Truth, and the Life." Christ is True; scriptures are true.
 * Include topic: Roles of a bishop
 * Under topic: Organization and leadership
 * Definitions of autocephalous and autonomous churches.

Proof of Unchanging Condition of Eastern Divine Liturgies
--- References ---
 * "The main lines of all the Eastern traditions had been reached before the end of the fourth century, and after this the process in all of them is no more than one of adjustment and development of detail. No new principle arose in the fifth century, as it did in the West, to give a new turn to liturgical development. [Thereafter,] the methods pursued in the two halves of christendom [(Eastern and Western)] were different."
 * "The Byzantine rite itself ... continued to develop along its own lines down to the seventh century and did not become absolutely rigid until the ninth century. After that date only continual minor verbal changes in the prayers of the liturgy, and the accumulation of supplemental devotions ... can be traced. It is now used with only the slightest verbal differences throughout the orthodox world in a variety of translations ..."

2014 Synaxis of Autocephalous Churches
There are many good possible quotes that could be taken from this address.

--- References ---

On the Lack of Incompatibility Between Science and Religion
Science (vis. Astronomy/Cosmology and Physics) and religion do not examine the same questions. Questions of cosmology represent "the epitome of the human intellectual desire to understand our origins". Astronomers and other scientists are not looking to eliminate the necessity of God. They "are trying to discover the fundamental laws of physics, and to use them to understand how the universe works." They "are not claiming to determine the purpose of the universe," or "whether it had a special creator," or "why humans exist," or "what your moral values should be." Those are not the kinds of questions science addresses. Those questions "are more in the domain of theology, philosophy, and metaphysics." "In general, there is no conflict between science and religion." "They address different questions. The rules of the game are different." "Scientists are trying to figure out how the universe works, not why it is here in the first place." The study of cosmology ends in some conclusions which, while based on scientific processes, nevertheless by their very nature end up by removing themselves from the realm of science because they cannot be tested by any method we can currently conceive of. There are many questions scientists cannot answer. According to Filippenko, this view is shared widely among scientists who hold religious faith.

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Relation of Church and State
Consider a new section of this title, supported (at least in part) by this reference.

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Catholicity
This whole topic area is geared towards RC interpretations and needs a pinch of NPOV and a lot of recharacterization. Linking needs looking at, and some redirects are really questionable from a POV standpoint. The whole orientation needs to be more neutral.


 * Catholicity (redirect page) -> Catholicism **Hmm. Read the article more carefully.**
 * Catholic (redirect page) -> Catholicism **Hmm. Read the article more carefully.**

A Collection of Sources

 * Orthodox Christian Information Center: OCIC website
 * EWTN Document library: EWTN library
 * Allen, John L. Jr., The Global War on Christians, 2013, Image, 308 pages, $25
 * The First Seven Ecumenical Councils (325-787) by Leo Donald Davis. Published by Liturgical Press, 1990.
 * on authority of ecumenical councils
 * Source is referring to a time after Nicea, when Arianists at Constantine's court were pressing their case again: "An aggressive party with an enormous inclusion of Semi-Arians and the benefit of a co-operative army, they posed a threat to the peace of the empire if not humored."
 * Sources related to the classifications of the Biblical canon
 * explaining the significance and differences of "deuterocanon", "aprocrypha", "pseudepigraphic", and "anagignoskomena"
 * deuterocanonical vs apocryphal
 * apocryphal vs pseudepigraphic
 * deuterocanonical specifically

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Sunday the "eighth day"
This topic needs cleanup in multiple places, plus extension somewhere to include the observations of the whole "eight-day" weekly cycle.

In Christianity, the eight-day liturgical pattern continued in the celebration of certain feasts, often beginning on a Sunday, the "Lord's day", in remembrance of the Resurrection. As the day after the Sabbath (Saturday), Sunday was the first day of the week. However, as the day of the Resurrection, Christians also saw its observance in Communion as entrance into resurrection with Christ, and thus into eternity, a day without end.

Trinity Sunday Afterfeast Lord's Day Octave (liturgical) Week

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Star of Bethlehem
Some research points having to do with Michael Molnar's book and speculations regarding what the star was, as given by Filippenko.


 * Most scholars (before Molnar) tended to explain it as an object that had a prominent visual impact, downplaying the importance of astrology 2000 years ago.
 * Theory "comet": The Magi saw a star, but there is no record of one made by people in the Middle East. Comets were regarded as portents of doom: disasters, the death of kings rather than the birth of kings, appearances to be feared and loathed.
 * Theory "exploding star": supernova, or maybe nova: No record in the world of one seen at that time, though others have been. In China in 5 BC, a nova (brightish new star) was reported, but it was not especially spectacular. Supernovae or novae also did not seem to be of high significance to astrologers of the time. In addition, such explosions leave a remnant (a nebula) that remains behind for thousands or millions of years. Today, none originating from that time have been found. Therefore, unlikely.
 * Theory "planetary grouping": Planetary conjunctions are common. Also, by astrological practice, they did not necessarily point to a king's birth. The ones at the times of most royal births (Roman emperors) were unimpressive. The social influence of these phenomena was small to none.
 * Theory "there was no star of Bethlehem", that "it was a myth": The influence of astrology was huge 2000 years ago. The Magi practised a form of it. An obscure astrological concept known to the Magi but not necessarily to other astrologers as far away as the Middle East might have been found convincing. Herod and the people of Jerusalem did not notice this star. Their astrologers, practicing a different form of astrology, would not necessarily have taken notice of the heavenly signs, and assigned to it the importance that the Magi did.
 * Molnar theory: the start was the planet Jupiter moving through the constellation Aries (the ram) in retrograde motion, along with other conditions: the presence of the sun in Aries, nearby Saturn, distant Mars and Mercury. Jupiter and Aries were rising in the east just ahead of the sun (morning sky). On April 17th, 6 BC, Jupiter would have appeared in Aries very close to the moon (in fact, the moon occulted Jupiter for a little while); and all auspiciously close to the sun and Saturn. For some months, the planetary motion proceeded in normal (prograde motion) out of Aries. On August 23rd, Jupiter reversed direction, entering a period of retrograde motion (interpreted to be the "went before" in the biblical passage), and proceeding back into Aries, finally standing motionless for a few days before reversing again into prograde motion ("standing over the baby Jesus"). Aries was the sign of Judea.
 * Molnar theory: the start was the planet Jupiter moving through the constellation Aries (the ram) in retrograde motion, along with other conditions: the presence of the sun in Aries, nearby Saturn, distant Mars and Mercury. Jupiter and Aries were rising in the east just ahead of the sun (morning sky). On April 17th, 6 BC, Jupiter would have appeared in Aries very close to the moon (in fact, the moon occulted Jupiter for a little while); and all auspiciously close to the sun and Saturn. For some months, the planetary motion proceeded in normal (prograde motion) out of Aries. On August 23rd, Jupiter reversed direction, entering a period of retrograde motion (interpreted to be the "went before" in the biblical passage), and proceeding back into Aries, finally standing motionless for a few days before reversing again into prograde motion ("standing over the baby Jesus"). Aries was the sign of Judea.

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Atonement
The whole subject of atonement on WP is a mess with respect to Orthodox theology, starting with the Atonement in Christianity lead (general) article and continuing into Ransom theory of atonement and Christus Victor, which are inappropriately hooked together (because some western writer thought to do so). The cure is that some genuine Orthodox theology and patristics needs to be introduced to separate the issues and to clarify why the very word "atonement" is not used in the east, or by the Fathers, ancient or modern.

Weekly cycle
"Each day of the Weekly Cycle is dedicated to certain special memorials. Sunday is dedicated to Christ's Resurrection; Monday honors the Holy Bodiless Powers (Angels, Archangels, etc.); Tuesday is dedicated to the prophets and especially the greatest of the Prophets, St. John the Forerunner and Baptist of the Lord; Wednesday is consecrated to the Cross and recalls Judas' betrayal; Thursday honors the Holy Apostles and Hierarchs, especially St. Nicholas, Bishop of Myra in Lycia; Friday is also consecrated to the Cross and recalls the day of the Crucifixion; Saturday is dedicated to All Saints, especially the Mother of God, and to the memory of all those who have departed this life in the hope of resurrection and eternal life." (This is now part of Eastern Orthodox Church.)

"Each week of the Weekly Cycle is centered around the Eight Tones (the basis for Orthodox Church music) and each Week has its appointed Tone. On Saturday Evening of Bright Week (the Eve of St. Thomas Sunday), the cycle of Tones begins with Tone One and, week by week, the sequence continues through the successive Tones, One to Eight, changing to a new Tone every Saturday Evening, throughout the year."

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Gospel of Matthew

 * park some notes; not all relevant any more

I hope we have all moved on to talk about "later in the article" now rather than the lead paragraphs? I think we have established in this discussion that a date of 40 would be fringe/radical/off the charts, yes? And also that 50 is the early edge of a "minority position"? 50 is the delineator. "Pre-70" has no delineator. So I say 50 is better, clearer, the boundary between fringe and recognized. And if so, we ought to have a RS to back that up. I don't care so much if Casey is the one, but I think we have established that he would be an acceptable one. So why the resistance? And while we're at it, what about 110? Is that a recognized minority position, or is it fringe? St Ignatius is said to have testified to seeing the gospel, and is said to have died in 107. Is there doubt about the death date? Is there doubt about the report? What are the reasons western scholars have for something as late as 110? Duling gives that date, so what does he say? Am I right that no one says 120? So, I'm not making a challenge to western scholarship here, I'm just saying that it is useful to establish the boundary position clearly and on both ends and for the same kinds of reasons, and with the same kinds of backing. I would like to be as sure of 110 as we seem to be about 50, however, for anything beyond 107 resonates with different views regarding Ignatius, and that could be useful material for article inclusion in itself.

Miscellaneous Notes

 * Casey 2014 review, including discussion of downfall of scholarship and rise of misinformation, Jesus Mythicists, and fundamentalisms.
 * The Church is not a human institution.
 * Bodiless Powers:
 * Archangels
 * Angels
 * Dominions
 * Thrones
 * Powers
 * Principalities
 * Cherubim
 * Seraphim

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Resources in Astronomy

 * Alex Filippenko's website
 * Astronomical Society of the Pacific
 * Hubble Space Telescope news
 * astronomical picture of the day
 * astronomy questions answered by astronomer Sten Odenwald
 * general current info

Investigate Redirects

 * Redirects are pretty simple. They are, at their most basic, one-line articles of the form
 * #REDIRECT target article
 * See Redirect for the full story. --Mark viking (talk) 17:28, 4 April 2014 (UTC)

New article preparation
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 * OK. Thanks for explaining. Supersnack (talk) 03:47, 3 June 2015 (UTC)

Sabbath pages

 * Articles: Sabbath in Christianity : Sabbath : Lord's Day : Biblical Sabbath : :  :  :  :  :  : Sabbatarianism : Sabbath in seventh-day churches : Seventh-day Sabbatarians
 * Disambiguation: Sabbatarianism (disambiguation), with redirects Sabbatarian (disambiguation), Sabbatarians (disambiguation)


 * Redirects to Sabbath in Christianity:


 * Redirects to Sabbatarianism:
 * Sabbatarian
 * Sabbatarians
 * First-day Sabbatarianism: check out things that link to it
 * First-day Sabbatarian: check out things that link to it
 * Seventh-day Sabbatarianism: wrong target currently
 * Seventh-day Sabbatarian: wrong target currently
 * Christian Sabbath

Ideas for consolidation

 * Merge Sabbath in seventh-day churches into Sabbatarianism, making one less article.

New Text: Sabbath in Christianity sections
Apostolic teaching also stressed the centrality of Christ's resurrection. As the Church settled on Sunday as the proper day to observe Pascha (Easter), it soon established Sunday as the day of weekly observation of the resurrection also, the "little Easter", the Lord's Day, the day of the week that became most central to Christian worship. The early common observance of such Sunday corporate worship also transformed the Sabbath corporate worship that had first begun as a continuance of Jewish Sabbath worship, making it another celebration of the resurrection.

New Text: Lord's Day lead
Catholic view of Lord's Day Justin Martyr rejected the need to keep literal seventh-day Sabbath, arguing instead that "the new law requires you to keep the sabbath constantly."

Old Text: Lord's Day lead
The Lord's Day in Christianity is generally Sunday, the principal day of communal worship. It is observed by most Christians as the weekly memorial of the resurrection of Jesus Christ, who is said in the canonical Gospels to have been witnessed alive from the dead early on the first day of the week. The phrase appears in.

According to some sources, some professed Christians held corporate worship on Sunday in the 1st century. The earliest Biblical example of Christians meeting together on a Sunday for the purpose of "breaking bread" and preaching is cited in the New Testament book The Acts of the Apostles chapter 20 and verse 7. 2nd-century writers such as Justin Martyr attest to the widespread practice of Sunday worship (First Apology, chapter 67), and by 361 AD it had become a mandated weekly occurrence. During the Middle Ages, Sunday worship became associated with Sabbatarian (rest) practices. Some Protestants today (particularly those theologically descended from the Puritans) regard Sunday as Christian Sabbath, a practice known as first-day Sabbatarianism. (Some Christian groups hold that the term "Lord's Day" can only properly refer to seventh-day Sabbath or Saturday.)

Sunday was also known in patristic writings as the eighth day.

Original Text (from Sabbath)
The Roman emperor Constantine the Great enacted the first civil law regarding Sunday observance in 321 AD. The law did not mention the Sabbath by name, but referred only to a day of rest on “the venerable day of the sun.”

"On the venerable day of the sun let the magistrate and people residing in cities rest, and let all workshops be closed. In the country however, persons engaged in agricultural work may freely and lawfully continue their pursuits; because it often happens that another day is not so suitable for grain growing or for vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost."

The Convert’s Catechism of Catholic Doctrine:
 * Q. Which is the Sabbath day?
 * A. Saturday is the Sabbath day.
 * Q. Why do we observe Sunday instead of Saturday?
 * A. We observe Sunday instead of Saturday because the Catholic Church, in the Council of Laodicea, (AD 336) transferred the solemnity from Saturday to Sunday.
 * Q. Why did the Catholic Church substitute Sunday for Saturday?
 * A. The Roman emperor Constantine, a sun-worshiper, professed his conversion to Christianity, although his subsequent actions suggest that the “conversion” was more of a political move than a genuine change of heart. Constantine proclaimed himself Bishop of the Catholic Church and then enacted the first civil law regarding Sunday observance in A.D. 321.
 * Q. By what authority did the Church substitute Sunday for Saturday?
 * A. The Church substituted Sunday for Saturday by the plenitude of that divine power which Jesus Christ bestowed upon her!

An Abridgment of the Christian Doctrine:
 * Q. How prove you that the church hath power to command feasts and holy days?
 * A. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same church.
 * Q. How prove you that?
 * A. Because by keeping Sunday, they acknowledge the church’s power to ordain feasts, and to command them under sin; and by not keeping the rest [of the feasts] by her commanded, they again deny, in fact, the same power.

The Augsburg Confession:
 * They [the Catholics] allege the Sabbath changed into Sunday, the Lord’s day, contrary to the decalogue, as it appears; neither is there any example more boasted of than the changing of the Sabbath day. Great, they say, is the power and authority of the church, since it dispensed with one of the ten commandments.

A Doctrinal Catechism,
 * Q. Have you any other way of proving that the Church has power to institute festivals of precept?
 * A. Had she not such power, she could not have done that in which all modern religionists agree with her. She could not have substituted the observance of Sunday the first day of the week, for the observance of Saturday the seventh day, a change for which there is no Scriptural authority.

Catholic Christian:
 * Q. Has the [Catholic] church power to make any alterations in the commandments of God?
 * A. ...Instead of the seventh day, and other festivals appointed by the old law, the church has prescribed the Sundays and holy days to be set apart for God’s worship; and these we are now obliged to keep in consequence of God’s commandment, instead of the ancient Sabbath.

The Catechism of the Council of Trent:
 * The Church of God has thought it well to transfer the celebration and observance of the Sabbath to Sunday!

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